[Advaita-l] Apaurusheyatva of Vedas.

[श्रीमल्ललितालालितः]

*श्रीमल्ललितालालितः <http://www.lalitaalaalitah.com>
lalitAlAlitaH <http://about.me/lalitaalaalitah/bio>*



On Fri, Sep 9, 2011 at 22:27, Omkar Deshpande <omkar_deshpande at yahoo.com>wrote:

> A third option is "svataH-prAmANya for pratyakSha", and "parataH-prAmANya
> for anumAna and shabda". i.e, the authority of logic and verbal testimony
> could depend on pratyakSha, but pratyakSha itself need not depend on
> anything else. I have read (in Edwin Bryant's translation of Yoga Sutras)
> that this is the epistemology followed by the Yoga school, and it's also
> (broadly speaking) what modern science follows.
>

I've already replied this portion in two posts, one before reading
vAchaspati and one after that.
This is third reply to say something new :

1. There is no word in tattvavaishAradI or bhAShyam which says that pratyaxa
is svataH-pramANam.
When they talked about pratyaxa, it meant only 'valid pratyaxam' and not
otherwise because invalid-pratyaxa of vaktA can not produce validity in his
shabda. This is known by arthApattI.
But, they didn't say that pratyaxa is of only one type, i.e. valid and hence
svataH-pramANam.

2. It says that shabda is valid if it's vaktA is Apta. And Aptatva comes
because of correct knowledge of things to be said and compassion, etc.
So,direct cause of validity of shabda is Apta-vaktA and correct knowledge,
etc. are his attributes. *Attribute of cause is not cause*. So, TIkA talks
about cause of valid shabda and it is not pratyaxa, etc.

3. You must understand that as being generated by eye doesn't make pratyaxa
parataH-pramANa, so being produced by Apta-vaktA doesn't make shabda
parataH-pramANa.(said in earlier post)
Why ?
Because depending on it's own cause is not called parataH-prAmANyam.
Then ?
Testing the correctness of knowledge after it is born of it's cause brings
parataH-prAmANyam.
This is nowhere said in TIkA. So, there is no hint of parataH-prAmANyam of
shabda, etc. there.

So, there is no third view like you said.

One more thing :
prAmANyam is not a quality specific to pratyaxa only or shabda only. It
resides in all types of knowledge. So, when we say svataH-prAmANyam or
parataH-prAmANYam, we mean that validity of all knowledge is independent or
dependent. We don't talk of specific validity, but validity in general - I
mean.

sA~Nkhya-s hold that both prAmANyam and aprAmANyam are svataH.
both are parataH is said by naiyAyika-s.
prAmANyam is parataH and aprAmANyam svataH is what bauddha-s hold.
And as you know, opposite of bauddhA-s is the view of mImAMsaka-s, both
pUrva and uttara.