[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-511 to 1-524

[Venkatraghavan S]

Namaste Vidyasankar ji,
Thanks for bringing this up. Although the false memory syndrome is
generally associated with traumatic events that have been imagined, if the
general principle - that one need not have experienced something for its
recollection - holds good, then I wonder what stops one from declaring that
"sukham aham asvApsam" memory from deep sleep is also just a post hoc
rationalisation?

Of course shAstra says thus, but if one's own anubhava is being denied
prAmANya, what to talk of shAstra pramANa?

Regards,
Venkatraghavan

On 26 Jun 2017 8:40 p.m., "Vidyasankar Sundaresan via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> To bring this discussion to a contemporary relevance, do read up on "false
> memory syndrome" and how it is often a result of the so-called "recovered
> memory therapy." Although our philosophical texts all more or less agree
> that smRti can only be of things that have been actually experienced in the
> past, there is mounting evidence that not only can the human recovery of a
> past event be faulty in its process, but that a past event need not have
> even taken place and yet people sometimes "recollect" a memory of
> something.
>
> Vidyasankar
>
> On Mon, Jun 26, 2017 at 11:46 AM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Knowledge's validity is not because it is generated by pramANa, its
> > validity derives from it not being subsequently sublated. On the
> contrary,
> > one of the conditions for means to be pramANa is that it produces pramA.
> >
> > If the original knowledge was pramA when it was stored in memory, and
> > provided that it is recollected correctly, the memory is a valid
> > recollection of events that occurred in the past. One need not postulate
> > memory being a valid pramANa for it to produce an accurate recollection
> of
> > the past.
> >
> > Regards,
> > Venkatraghavan
> >
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