Guest guest Posted December 26, 2005 Report Share Posted December 26, 2005 Namaste All, What I was saying in a compressed form will be found in B.S.B.II.i.6 (About Logic and Brahman) in II.i.11 (About Reasoning) and in II.i.27 (Faith in the things that are beyond nature). If the Vedas were not beyond reason(i.e. inference and perception etc) then there would be no need to for them to have a pramana of their own. In effect they deal with things that cannot be known by any other means. However it is also the case that reason can lead the aspirant a considerable distance along the way of metaphysical speculation. Sankara treats of this in his commentary to Ka. II.iii.12/13. Ka:II.iii.13 - The Self is (first) to be realised as existing and (then) as It really is. Of these two (aspects) the real nature of the Self that has been known as merely existing, becomes favourably disposed (for self-revelation). The expression 'reason in conformity with the Vedas' is used by Sankara and that is very well, but whose Vedas because interpretations vary even among those who are great Sanskrit scholars. There are 6 orthodox darshanas are there not? Best Wishes, Michael Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2005 Report Share Posted December 26, 2005 advaitin, ombhurbhuva <ombhurbhuva@e...> wrote: > > > > The expression 'reason in conformity with the > Vedas' is used by Sankara and that is very well, > but whose Vedas because interpretations vary > even among those who are great Sanskrit scholars. > There are 6 orthodox darshanas are there not? > > Best Wishes, > Michael > Namste Michael-Ji: IMO - These type of questions and concerns have been faced by most of the aacaryaa of their times and this is also very important to understand as well. I think the answer is suggested by kaalidaa - sataa.n hi sandehapadeShu vastuShu pramaaNamantaHkaraNapravR^ittayaH || shaaku.ntala 1.10 || Meaning - Saints depend on their own inner feelings (gut feelings) as prammaNa, the self validated truths. AchArya Madhva defines pramaaNa - "shAstrArtha yukto anubhavaH pramANam uttamam. Meaning - The highest and best pramANa, is the experiential that is in line with shAstrArtha. Saint j~naaneshvara maharaj in j~naneshvari (the advaitic interpretation of giitaa) says - taisaa vyaasaacaa maagovaa gheta | bhaaShyakaaraante vaaTa pusata | ayogyahii mii naa pavata | ke.n jaaiina || 18. 1723 || Meaning – (In order to find the meaning) Being unsuitable to interpret giitaa he refers to be following veda vyaasa while asking for directions from many other commentators ( as indicated by word "bhaaShyakaaraa.nte"). This means that they were also looking for some sort of confirmation of their understanding of scriptures, the knowledge "veda". yaaska says - naiSha sthaNoraparaadho yadenamandho na pashyati | puruShaaparaadhaH sa bhavati || nirukta 1.16 || Meaning - If a blind man does not see the pillar in his path then it is not the fault of the pillar but the fault lies with the blind person. Finally, it is up to us to understand and realize what has been said. However if we follow the faith blindly then we cannot see the hurdles in our path. I am not sure I have been able to throw some light or not without deviating from the subject. Regards, Dr. Yadu PS: This reasoning also applies to the earlier question why Vivekananda was looking for clarification? Quote Link to comment Share on other sites More sharing options...
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