[Advaita-l] Nyayasudha Objections 1

[V Subrahmanian]

On Tue, Mar 15, 2016 at 1:14 AM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

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> Such distinction again must be coming only from vEda itself. A position
> which hold some part of veda is pramANa while other is not,  is again falls
> under pramEya category. Such pramEya must be coming from pramANa texts
> and not applicable on pramANa itself. You have it reversed.
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Actually, by the statements like 'yasya niḥśvasitam etad ṛgvedo
yajurveda...' [The vedas manifest  akin to the breath of that Supreme...]
the veda itself is showing the veda as a prameya. Since the pramana of
yukti is admitted even by the veda, there is nothing wrong in applying the
arthāpatti pramana to hold some part of the veda as not ultimately pramana.
The shruti itself lists sutra, vyakhyana, anuvyakhyana, itihasa, purana,
etc. as part of the shruti itself. The shruti, the pramāṇa text, is itself
making several distinctions within the shruti corpus.

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> How does vEda recognizes people have delusion about Ishwara, for given
> that fact that itself only introduce us to that concept? We could have
> been better if so such attempt is made by veda. Why introduce something not
> know from other sources and call it as a delusion?


This is where the anuvādakatva is explicit.  The jiva, without anyone
teaching him, knows, erroneously though, that he is finite, dependent on
something external to him.  The charvāka, materialist, too is not an
exception to this thinking.  The shruti knows that and presents that entity
on which everyone thinks is dependent upon as 'Ishwara' . So, what the
shruti is doing is to give that entity a name and a more cogent status. And
a prakriya by which one can submit to that entity and rise up. By finally
showing that there is no duality whatsoever, the shruti itself does the
apavāda of the adhyāropa it has itself made.


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