[Advaita-l] Is the eternity and apaurusheyatva of Vedas a mere belief
kuntimaddisada at yahoo.com
Fri Jun 7 07:02:23 EDT 2019
Eternity also relative here just as ignorance is anaadi. Both muula avidya and therefore its counter Vedanta both come vyaavahaarika Satyam - and only eternal in that realm.
Now is the existence of muula avidya - a belief, faith or fact? If it is taken as fact then its counter should also come under the same category.
That I have been searching for inexhaustible eternal happiness seems to be a fundamental problem which cannot but be anaadi.
On Friday, June 7, 2019, 04:35:48 AM EDT, Raghav Kumar Dwivedula via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Namaste Sudhanshu j
The usual binary is logic vs. belief . I would suggest that there is also
'reasonable belief' which cannot be categorically put in either category.
For example the belief that there is continuity beyond the death of the
body for the stream of consciousness. Or the law of karma. In which
category would you put them?
Also we could say that they (law of karma etc.) are not falsifiable. They
don't conflict with anything logical. If any thing in the Vedas is (let's
say) found to conflict with reason/logic, then either of two things happens.
1. We thoroughly reexamine the so-called logical claims of pratyaxa and
anumAna and may find them to be flawed. This usually happens with claims of
science offering reductionist physicalistic analyses of consciousness ,
prANa, manas etc.
2. If needed, suitable reinterpretation may be needed of Vedic sentences
especially where they are dealing with areas of overlap with other
pramANas, taking in to view the shad-lingas etc.
Most of the Vedic sentences deal with matters which are anyway by
definition beyond the purview of pratyaxa and anumAna.
On Fri 7 Jun, 2019, 1:46 PM Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:
> Hari Om,
> we all agree that the basis of Dharma and Brahma-jnana is Vedas alone.
> Vedas are the tool to both abhyudaya and nihshreyas. Further, we hold them
> to be a pramana. That is the Veda-vakyas are pramana just by virtue of
> being a Veda-vakya. The reasons adduced are mainly the apurusheyatva and
> eternity of Vedas.
> We all have gone through the arguments adduced in support of eternity and
> apurusheyatva of Vedas.
> My question is -- do these arguments really establish the eternity and
> apaurusheyatva of Vedas OR are these our beliefs. That is, whether our
> Sanatan Dharma and our sadhana-for-Moksha are essentially belief-driven or
> are they based on sound logic.
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