[Advaita-l] Scholarly Article on Why Vedas are Valid

Rajaram Venkataramani rajaramvenk at gmail.com
Mon Oct 17 00:50:00 CDT 2011

Dear Shri Ramesh, I respect your faith but your assertion that Vedas
are the authority in matters related to dharma and moksha is just
that. You can believe that it is a pramana like pratyaksha. But the
opponent will say no because Vedas are learnt through pratyaksha and
interpreted through anumana. Ours is an attempt is to see if we can
establish Veda as pramana using principles of logic.

On 17/10/2011, Ramesh Krishnamurthy <rkmurthy at gmail.com> wrote:
> Namaste,
> This discussion on "validity of the veda" is going all over the place. In
> today's context, some of these questions are not particularly unusual, but
> they cannot be addressed without referring to a philosophy of knowledge
> (epistemology) in a fundamental sense.
> Any knowledge can occur only when there is prior acceptance of a means of
> knowledge (pramANa). A pramANa itself cannot be "established" as such, it
> can only be accepted or rejected, either explicitly or implicitly. This is
> true for any pramANa including pratyakSha, which is generally taken
> for-granted. This is why it was said earlier that one does not "establish"
> the validity of the veda (i.e. the pramANa status of the veda) anymore than
> one "establishes" that the eyes see or the ears hear. That the eyes see
> cannot be established using the ears - likewise, one pramANa cannot be
> established using another. pramANa-s have intrinsic validity, indeed the
> very term "pramANa" connotes a valid means of knowledge.
> Now, the veda is a pramANa for two sets of topics:
> 1) dharma, including karma, karmaphala, etc
> 2) mokSha through the mahAvAkya
> The latter is unique to advaita-vedAnta and is a peculiar pramANa that is
> unlike any other, for what it does is to negate the entire
> pramAtR-prameya-pramANa vyahavAra, therefore dismissing itself and all other
> pramANa-s as well. It is, therefore, characterized as antya pramANa.
> It so happens that acceptance of pramANa-s is naisargika for human beings
> (and in fact, for all sentient beings). Knowledge occurs when the Atman, as
> pramAtA, accepts pramANa-s and employs them.
> Needless to say, this acceptance of pramAtR-prameya-pramANa vyahavAra is an
> outcome of avidyA and leads to duHkha, for the very same vyavahAra involves
> an objectification of oneself (as in "I am the body", etc). Therefore,
> mokSha involves a dismissal of ALL pramANa-s.
> Lastly,
> Quote:
> On 16 October 2011 16:20, Rajaram Venkataramani
> <rajaramvenk at gmail.com>wrote:
>  << "I exist" is a logical axiom because it is universally true. It is self
> - evident and not contradicted by pratyaksha or anumana. What do yout think?
> Unquote
> My response:
> The above is a horrible way of expression. "I am" is prior to any pramANa-s
> being employed in the first place. That "I am" is a prerequisite for the
> very notion of pramANa-s. pramANa-s can be dismissed, either temporarily (as
> in individual cases of parataH aprAmANyam, for example) or wholesale (as in
> the case of the mukta in advaita-vedAnta). But the self cannot be dismissed
> at all because the very attempt to dismiss presumes it.
> Regarding the idea of objects being information, I will address it in my
> response to Sri Raghav on the causation theories discussion (in a separate
> thread).
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