Guest guest Posted August 4, 2008 Report Share Posted August 4, 2008 Dear Group members, Good morning. It is said that there are 6 pramanaas (valid means of knowledge) in the Vedanta. They are: Pratyaksha (sensual perception), Anumana, Aagama (or shabda pramana), upamaana, arthapatti and anupalabdhi. All pramaanas except aagama pramana are based on pratyaksha. When one perceives an object, say a book, he does not see it as " Brahman " , but as book. This is because of the ignorance of the substratum. Therefore, pratyaksha is as good as erroneous knowledge. Erroneous knowledge is no knowledge at all. It follows that all the other pramanas that are dependent on pratyaksha, which is no knowledge, can be error-free? If that be the case how can Vedanta acclaim them to be pramanas? There must be only one pramana namely, Shabda pramana. I request the learned group members to clarify this point. With regards, Br. Sriram. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 6, 2008 Report Share Posted August 6, 2008 advaitin , Sriram Narayanan <br_sriram wrote: > > Dear Group members, > > Good morning. > > It is said that there are 6 pramanaas (valid means of knowledge) in the Vedanta. They are: Pratyaksha (sensual perception), Anumana, Aagama (or shabda pramana), upamaana, arthapatti and anupalabdhi. All pramaanas except aagama pramana are based on pratyaksha. > > When one perceives an object, say a book, he does not see it as " Brahman " , but as book. This is because of the ignorance of the substratum. Therefore, pratyaksha is as good as erroneous knowledge. Erroneous knowledge is no knowledge at all. It follows that all the other pramanas that are dependent on pratyaksha, which is no knowledge, can be error-free? > > If that be the case how can Vedanta acclaim them to be pramanas? There must be only one pramana namely, Shabda pramana. > > I request the learned group members to clarify this point. > > With regards, > Br. Sriram. Dear Sriram-ji, For those like Ramana Maharshi who have realized that brahman is the only reality and that the world is not real, none of the pramANas, including the upanishads themselves, have any validity. But for people like us who are still in the grip of avidya the world is still real and so all the pramanas are valid for us. If we see a book as a book and not as brahman it does not mean that pratyaksha gives wrong knowledge. It only means that we are under the control of avidya. Best wishes, S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 6, 2008 Report Share Posted August 6, 2008 HARI AUM As 'Proof of the pudding is in the eating' the scriptures act as road directions/ maps/ weather forcasts etc. EXPERIENCE of the individual is the key and may vary. As getting out of 'maya' occurs 'within', the 'pramana' concept is only directional i.e giving a direction. Regards Balagopal NARAYANA NARAYANA NARAYANA--- On Wed, 6/8/08, snsastri <sn.sastri wrote: snsastri <sn.sastri Re: How Pratyasha etc can be pramanas?advaitin Date: Wednesday, 6 August, 2008, 6:06 PM advaitin@ s.com, Sriram Narayanan <br_sriram@. ..> wrote:>> Dear Group members,> > Good morning. > > It is said that there are 6 pramanaas (valid means of knowledge) in the Vedanta. They are: Pratyaksha (sensual perception), Anumana, Aagama (or shabda pramana), upamaana, arthapatti and anupalabdhi. All pramaanas except aagama pramana are based on pratyaksha.> > When one perceives an object, say a book, he does not see it as "Brahman", but as book. This is because of the ignorance of the substratum. Therefore, pratyaksha is as good as erroneous knowledge. Erroneous knowledge is no knowledge at all. It follows that all the other pramanas that are dependent on pratyaksha, which is no knowledge, can be error-free?> > If that be the case how can Vedanta acclaim them to be pramanas? There must be only one pramana namely, Shabda pramana.> > I request the learned group members to clarify this point.> > With regards,> Br. Sriram.Dear Sriram-ji,For those like Ramana Maharshi who have realized that brahman is the only reality and that the world is not real, none of the pramANas, including the upanishads themselves, have any validity. But for people like us who are still in the grip of avidya the world is still real and so all the pramanas are valid for us. If we see a book as a book and not as brahman it does not mean that pratyaksha gives wrong knowledge. It only means that we are under the control of avidya.Best wishes,S.N.Sastri Connect with friends all over the world. Get India Messenger. Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.