[Advaita-l] Is the eternity and apaurusheyatva of Vedas a me
sudhanshu.iitk at gmail.com
Mon Jun 10 06:46:52 EDT 2019
But Sri Chittaranjan prabhuji thinks that it is not mere belief, veda-s can
be established as apaurusheya by faultless logic too to even outsiders
Does he? I doubt. He says //At the outset, I would like to point out that
the proof is not meant to prove the Apaurusheyatva of the Vedas to an
atheist. The question of whether a scripture is paurusheya or apaurusheya
would make no sense to a person who does not believe in scriptures, i.e.
who is not willing to consider that there may be an incorporeal realm
beyond the perceived world. A scripture would be meaningless to such a
person. Therefore, it would be equally meaningless to attempt to show him
that a particular scripture is apaurusheya.//
The "proof" itself requires a base-belief here of incorporeal realm beyond
the perceived. This belief is not illogical. However, there is no evidence
to give it a semblance of logic either. It is a belief having no connection
with logic. It can neither be proved nor disproved by logic. And is hence a
belief. The further proof is thus belief-based alone.
Therefore, my original question.
On Mon 10 Jun, 2019, 15:57 Bhaskar YR via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:
> praNAms Sri Sivasenani Nori prabhuji
> Hare Krishna
> Apaurusheyatva of Veda (or Ishvara whose nishvasa is Veda) is a matter of
> > yes, it is a belief that has to be there to consider it untya pramANa.
> We should not take the risk of convincing this stand of tradition to the
> outsiders those who donot have any traditional barriers to believe this.
> Vedapraamaanya does not necessarily require Apaurusheyatva.
> > Yes that is what the point can vaidika argue who consider veda as
> pramANa and not necessarily apaurusheya. Are we not considering smruti
> (like Geeta etc.) and nyAya prasthAna ( vedAnta sUtra-s) as valid pramANa
> along with shabda pramANa. And as a matter of fact by merely looking at
> the text (pada - vAkya) we cannot categorically declare it is apaurusheya
> veda or otherwise. For example, in mAndukya up., Agama prakaraNa for us is
> gaudapAda virachita and the same text has been considered as apaurusheya
> veda by dvaitins. So, there is no foolproof parameters to conclude whether
> one particular text is anAdi or Adi, written by someone at one particular
> point of time. Its all within the traditional barriers as axioms. No
> bonafide traditionalist would dare to question the stand of tradition since
> the time immemorial.
> > But Sri Chittaranjan prabhuji thinks that it is not mere belief, veda-s
> can be established as apaurusheya by faultless logic too to even
> outsiders. And the main source for that is nyAya school. I am cc'ing him,
> if he finds the time I am requesting him to participate.
> Hari Hari Hari Bol!!!
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