[Advaita-l] Fw: On rationality; was "Vedas are not apauresheya according to the Vedas ?"

Swami Sarvabhutananda swami.sarvabhutananda at gmail.com
Mon Jan 28 22:12:44 CST 2013


OM
Well commented.
wishes and love.
Swami Sarvabhutananda

On Mon, Jan 28, 2013 at 2:37 PM, Srinath Vedagarbha
<svedagarbha at gmail.com>wrote:

> Dear Sri Ramesh Krishnamurthy, Namaste.
>
>
>
> >
>
> > brahman is absolutely real (satya) precisely because it is none other
> than the
>
> > svataHsiddha and abAdhya Atman. If brahman were pramANasiddha, it would
> be
>
> > bAdhya and not absolutely real. In other words, if brahman were an
> objective
>
> > reality, it would be bAdhya.
>
> >
>
> > Likewise, the world is mithyA (i.e. bAdhya) simply because it is not
> svataHsiddha.
>
>
>
>
>
> In a nutshell, your position is akin to "whatever is pramANa-siddha it is
> bAdhya, whatever is svataH-siddha it is abAdhya"
>
>
>
> If we were to accept vEdAnta-pAribhAsha's definition of pramANa, the
> abAdhitvam is already factored into it (along with anadhigatatvam etc.).
> Now if you were to make pramANasiddha things as bAdhya, it goes against
> definition of pramANa as defined in VP.
>
>
>
> Also, from another angle, since the truth in your above stand is not svataH
> siddha as such, it can be considered as yet another pramEya in itself and
> begs for a pramANa.
>
>
>
> > advaita-vedAnta is not a thesis in the sense that it does not concern
>
> > itself with making any objective statements about Atman/reality.
>
> >Instead, it actually negates the very need to make (and the
>
> >possibility of making) any objective statements about Atman/reality.
>
>
>
> I agree in a limited sense. No doubt Atman is svataHsiddha, but you need
> pramANa (shruti in this case) to tell more about it -- such as making
>  aikya (identity) statements of myself with Brahman etc. In this sense, not
> sure how you shield advaita-vedanta from being a thesis.
>
>
>
> Regards,
>
> Srinath
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