[Advaita-l] Apaurusheyatva of Vedas.

[kuntimaddi sadananda]

Shree Ramesh - PraNAms

Pramaa by definition is valid knowledge and pramANa is the means for that. Hence pramaa will takes place if have the faith in the pramANa. That is part is true for any pramANa before the pramANa can operate. 
For pratyaksha what I see what is there comes from vyvahaara the connection between the two is established. Otherwise the perception can be bhramaa than pramaa like in the case of perception of snake where rope is. The confirmation that it is pramaa and not bhramaa is established by transaction only -hence vyaavahaarika satyam.

Vedanta as pramANa also operates only when there is full faith in the teaching. Shraddhaavan labhate jnaanam - but here the confirmation is also subjective unlike in the case of vyaavahaarika prameyams. The reason is the truth that is being indicated by Vedanta is aprameyam. Here is a case where a pramANa operating on the aprameyam. In that sense validation is also subjective not objective as is declared in the Kena Up. If one says I know Brahman then he does not know.. etc. 

It is possible we are saying the same thing but differently.

Hope I am clear.

Hari Om!
Sadananda



--- On Wed, 9/14/11, Ramesh Krishnamurthy <rkmurthy at gmail.com> wrote:

> From: Ramesh Krishnamurthy <rkmurthy at gmail.com>
> Subject: Re: [Advaita-l] Apaurusheyatva of Vedas.
> To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
> Date: Wednesday, September 14, 2011, 7:11 AM
> On 13 September 2011 22:35,
> Ramakrishna Upadrasta <uramakrishna at gmail.com>wrote:
> 
> > << Moreover, advaita vedanta as well as mImAMsa
> school hold that true
> > knowledge has not be verified from by any other
> knowledge.>>
> >
> 
> Namaste,
> 
> I broadly agree with Sri Ramakrishna's presentation of the
> matter and find
> Sri Sadananda's explanation a little strange, unless of
> course if I am
> missing something. shraddhA pertains to the pramANa and not
> to j~nAna, and
> is therefore required for acceptance of any pramANa, and
> not just for shabda
> pramANa and its subset, shruti pramANa.
> 
> As mentioned in my earlier post (yesterday) on this topic,
> the only
> distinction one can make between other pramANa-s
> (especially pratyakSha) and
> shabda in this context is that the shraddhA in the former
> is more
> naisargika, as it is constantly reinforced by our daily
> activities right
> from birth. Without this naisargika shraddhA, it would be
> practically
> impossible to go about one's daily life, as anything that
> one sees, hears,
> infers, etc would be subject to doubt. This also explains
> the need for
> svataH prAmANyavAda as Sri Ramakrishna has beautifully
> articulated.
> 
> That j~nAna obtained from pratyakSha is immediate is an
> entirely different
> matter because this is also true for certain cases of
> shabda pramANa such as
> mahAvAkya janita Atmaj~nAna as well as the "tenth man"
> illustration. And
> likewise, if one takes up other cases of shabda pramANa
> (such as TV news or
> shruti vAkya-s on svarga etc) that produce only mediate
> knowledge, then so
> is the case with anumAna.
> 
> I may add that a well known contemporary AchArya
> (Sadananda-ji knows him
> well) also makes the point that shraddhA in pratyakSha,
> anumAna, etc is
> constantly reinforced by the fact that we benefit from it.
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