365bet娱乐

[Full title: Consideration of the classification of Shruti passages as Tattvavedaka and Atattvavedaka]

After discussing the problem of self-validity, Vadiraja refutes the contention of the Advaitins that the sruti passages are both Tattvavedaka and Atattvavedaka, The Tattvavedaka means those passages conveying Truth and the Atattvavedaka passages are those that give some tentative knowledge, being 248 not true ultimately.

F 66 This view of the Advaitins is not tenable since it cuts at the very root of the validity of the sruti passages admitted by all. The very classification as Tattva-vedaka and Atattva-vedaka is invalid and as such unacceptable. Vedas are valid by themselves. 249 The The validity of the Vedas is established since they are free from human defects of faults. So they are self-valid. Hence treating some passages as Atattvavedaka is most objectionable. 250 By the by Vadiraja criticises the Mimamhsaka view of 251 Karvatavada. S. Dasagupta writes: "This doctrine holds that each word yields its meaning only as being generally related other factors or only as a part of an injuctive #252 sentence. According to the Mimamsakas, the Sruti passages become valid only when they become causes and produce effects. To explain, one desirous of heaven, after performing the sacrifice of Jyotistoma attains heaven. The sruti passage viz., Jyotistomena Svargakamo Yajeta becomes valid as there is Vedic injenction in it. The verb Yejeta is Vedic injunction that points to perform their duties and thus leads to 253 successful activity. Hence, the statement is Valid. This is called Karyatavada. They say that the sruti passages do not convey the sense of accomplished objects (entities) such as the Lord. Therefore, the existence of the Lord is not admitted by the Mimamsakas, *2153 1

1 1 i i 1 67 The Karvatavada of the Mimamsakas involves the factor that the desired objects (Istaphala) must be an already established entity (Siddhartha). The statements, that are related to the desired objects, means thereof, and also to the factors of injunction; are authoritative, The heaven, for attaining which they perform the Jyotistoma sacrifice, should be a Siddhartha - an already accomplished or established entity desired by the sacrificer. The sruti passages that convey the sense of such an entity and means thereof, become valid according to the Mimamsakas. Consequently, the Lord, who is also an established entity (Siddhartha) and who is glorified by all the sruti passages as limitless in their primary and ultimate implications should also be admitted. Thus, by Mimamsakas theory of the Karyatavada also, existence of the Lord is established and all the sruti passages are 鈫� self-valid. The validity of the Vedas is thus proved by their theory of the Karyatavada. So Siddharthabodhakatva does not 254 come in the way of the eternity and validity of the Vedas, Otherwise Asti Ayuh (Life-span is there) and such other statements may become invalid or meaningless since they also convey the sense of an established aspect viz., life-span. Therefore, the view upheld by Madhva, is defectless and right, According to him, all the Vedas are Tattvavedaka and as such they convey the valid knowledge of the Truth, Treating some Sruti passages as Atattvavedaka is, therefore, wrong. 255

1 There may be some passages that appear to contradict the import of other passages. This apparent contradiction should be removed by changing the word-meaning with the help of implications of purport. Thus we cannot disregard those passages just because they apparently centradict others. Vadiraja contends that if two cows fight mutually, to stop the fight one should not kill either of them; on the other hand, one has to try his best to divert one cow by attracting it by grass and the like and thus stop the combat. To stop the combat, as killing a cow is unwanted, in the same way, to remove apparent contradiction, some sruti passages need not be considered as Atattvavedaka and be rejected, The apparent contradiction among the Sruti passages should be removed by just altering the word-meaning with implication. Thus all the Sruti passages convey the knowledge of Truth. And there are no sruti passages as Atattvavedaka as believed by the Advaitins.