The Power of Inquiry: Unveiling Truth through Questioning
In his profound wisdom, Carl Jung once asserted, "The ability to ask
questions is the greatest resource in learning the truth." This statement
encapsulates the fundamental role that inquiry plays in the pursuit of
knowledge and understanding. Throughout history, humanity's relentless
quest for truth has been propelled by the curiosity-driven exploration of
questions, leading to discoveries, advancements, and enlightenment across
various domains of knowledge.
At its essence, questioning serves as the gateway to uncovering truth. By
posing inquiries, individuals embark on a journey of exploration, seeking
to unravel the complexities of the world around them. Questions ignite
curiosity, prompting individuals to delve deeper, challenge assumptions,
and critically evaluate information. It is through this process of inquiry
that new insights emerge, and existing knowledge is refined, expanded, or
revised.
Moreover, the act of questioning fosters intellectual humility and
open-mindedness. Recognizing the limitations of one's understanding,
individuals embrace a stance of curiosity, continuously seeking to deepen
their comprehension and explore alternative perspectives. Questioning
encourages a willingness to engage with ambiguity, uncertainty, and
complexity, rather than succumbing to dogma or complacency. In this way,
inquiry serves as a catalyst for intellectual growth and development,
nurturing a lifelong commitment to learning and discovery.
Furthermore, questioning serves as a catalyst for innovation and progress.
Throughout history, transformative breakthroughs have been catalyzed by the
probing inquiries of curious minds. From the scientific revolution to
technological advancements, from philosophical discourse to social change,
questions have sparked revolutions of thought and action, propelling
humanity forward on the path of progress. By challenging the status quo and
envisioning new possibilities, questioning fuels creativity,
problem-solving, and innovation, driving societal evolution and advancement.
Importantly, questioning serves as a safeguard against ignorance and
falsehood. In a world inundated with misinformation, uncertainty, and
conflicting narratives, the ability to critically evaluate information
through inquiry is indispensable. By interrogating claims, probing for
evidence, and scrutinizing sources, individuals can discern truth from
falsehood, navigate complexity, and make informed decisions. In an era
characterized by information overload and polarization, questioning serves
as a beacon of clarity, empowering individuals to navigate the sea of
uncertainty with discernment and wisdom.
In conclusion, Carl Jung's assertion that "The ability to ask questions is
the greatest resource in learning the truth" resonates profoundly with the
essence of human inquiry. Questions are the seeds of knowledge, the
catalysts of discovery, and the guardians of truth. As we embark on the
journey of learning and exploration, let us embrace the power of inquiry,
for it is through questioning that we illuminate the path to truth,
understanding, and enlightenment.
Do Vedas of Indians encourage questioning?
Yes, do it in the righteous manner and not in aviveka methods; in order to
question , it encourages you to learn, by fully reading all of them or the
saka you want to question. And the vedas when saying YA YAEVAM VEDHA never
think it is assertions; it is answering the question and ending the answer
with that phrase. Many upanishads have only question and answer forms,
which was picked up by the Greek philosophers; but only Socrates is known
well by the western methods; but when we nraidcast Yagna valkas, Mandukams
blisters them out from India itself, is regrettable. EGO is not in writing
the vedas; but in the minds of bitter hearts who cannot express their
ignorance and the outbursts of so much of age and status, still appears a
dwarf and consider the opposite as shorter than if possible, and remain
prostrating, if they are powerful. Human psychology comes out as the EGO in
replies. Silence is also a kind of pitiable ego. Now one subject of Q and a
in Hindu dharma questioning the Vedas:
THIS IS ADI SHANKARA SYSTEM: MY READ SLOWLY TO UNDERSTAND RUSHING WILL ONLY
RAISE KUDARGAM
Pramana is defined as that which is the means of valid knowledge ( Prama)
In general three Pramanas are accepted by all vedantins.
Pratyaksha ( Perception)
Anumana ( Inference )
Sabda ( Verbal testimony)
In addition some schools of thought accept more than three Pramanas . e.g.
Mimamsakas as well as some advaitins accept Upamana (comparison),
arthapatti ( Presumption) and anupalabdhi (non-apprehension)
Now, Vedas ( revealed scriptures) are verbal testimony and are considered
apaurusheya (not authored by any human, divine revelation).
The question is what are arguments for the validity of Vedas and it's
Authoritativeness?
Please quote from scriptures and commentaries of various acharyas to
support the validity and authority of Vedas being apaurusheya?
Adhyaya 1 Pada 1 of Jaimini's Mimamsa Sutras is devoted to establishing the
Pramanya and Apausheyatva of the Vedas in great detail. Shabara's
commentary on Adhyaya 1 Pada 1 read Kumarila Bhatta's Shloka Vartikka,
which is a sub-commentary on Shabara's commentary on Adhyaya 1 Pada 1,
By definition an orthodox Hindu, a Vedantist, is so by accepting the Vedas
as the revealed word of God. To not accept the Vedas as the revealed word
of God is to be hetrodox - a non-Hindu. –
Purva Mimamsa School in it's Purva Mimamsa Sutras gives very logical
arguments to prove Eternity of Vedas. Actually these Arguments can also be
used against Nastika school who hold Vedas are not eternal.
Quotes from Mahabharata, Ramayana, Puranas and other scripture to support
Eternity of Vedas cannot be used as logic against Nastika school because
they do not believe in these scripture too.
Hence we should go through Logical Analysis. Adhaya 1 Pada 1 of Mimamsa
Sutras gives very logical reasons for eternity of Vedas. I have here
prepared a concise summary with the Sutras itself. For those who are
interested in reading detailed arguments one can read here.
First we Prove that Words are Eternal. For the logic that Words are eternal
Purvapakshin (Objector) raises following objection
Objection 1:
One set says that it is an action; by reason of seeing it there.
(Adhikarana 6 Sutra 6)
The objector says that word is not eternal as said in the Sutra ; because
it is an act and we see that it is produced by an effort.
Objection 2:
By reason of no stability. (Sutra 7)
The second objector says that there is no stability of the word ; as soon
as it is pronounced, it vanishes.
Objection 3:
By reason of the word make . (Sutra 8)
The third objector says that the word { make is used in relation to the l
word . It is said, make a sound ; This fact also shows that sound is made
and so it can not be eternal. in other beings ;by reason of its being
simultaneous.
Objection 4:
By reason of its being heard simultaneously by other beings. (Sutra 9)
The fourth objection to the eternality of the sound is that it is heard
simultaneously by all beings who stand at a distance from the source of the
sound. This fact also goes, to establish the transitory nature of the
sound, voice or word- original form modified form.
Objection 5:
And on account of the original and modified forms. (Sutra 10)
The changes take place, for instance expressions as 'Dadhyatri' we find the
original form we had 'i' becomes modified into 'ya'. due to Grammar rules.
As a rule anything liable to modification is not eternal.
Objection 6:
It's increased because of many people pronouncing it. (Sutra 11)
There is another sixth argument against the eternality of the sound; when
many persons together pronounce a word, it increases in sound. What
increases and decreases is not eternal.
Now we proceed to Reply above objections:
Reply to Objection 1:
On the other hand there is a reasoning of equal force. (Sutra 12)
The first objector said it was an act and an effort ; that is to say it was
pronounced. The author says you are quite right that it is a product of an
effort i. e., pronunciation, but if the word did not exist before, it could
not be pronounced. The very fact that it was pronounced shows that it
existed before the pronunciation. It is by parity of reasoning that the
contrary proposition is established.
Reply to Objection 2:
Disappearance after once coming into existence is by reason of the object
not coming into contact. (Sutra 13)
The reply to the second objection is that the sound is the quality of
ether. The ether is eternal. The sound was brought into existence, because
it existed there and disappeared because the object is not obtain able by
the sense though existing of the application.
Reply to Objection 3:
After the application. (Sutra 14)
The author replies to the third objection which is about the verb make . It
is also applicable to an effort to bring- into manifestation. When a word
is pronounced it is audible, the audibility of the word is after the
pronunciation. The word existed and the pronunciation only made it audible.
Reply to Objection 4:
The simultaneousness is like the sun. (Sutra 15)
The author replies to the fourth objection. You say that sound is heard
simultaneously by several persons standing there, so you say that there is
not one sound. There you are wrong. There is one sun and spectators all see
it; by the number of spectators the sun will not increase in number. So
there is one sound and it is eternal.
Reply to Objection 5:
The change of letters is not a modification. (Sutra 16)
The changes of letters are no modifications, the word still exists and it
is not modified because it is a different letter.
Reply to Objection 6:
The increase is with reference to the increase of the tone. (Sutra 17)
The increase is of the tone or the noise; it is not the increase of the
word.
Furthermore words are eternal because:
Reason 1:
On the other hand, it is eternal by the reason of its manifestation being
for the sake of others. (Sutra 18)
The word is eternal, the reason is that it is for the sake of imparting
information to others that it is pronounced and that the words come and go
but the effect that they leave behind is permanent. The word cow is
pronounced, the word as pronounced has disappeared but the knowledge of the
cow that it has left on the mind of the hearer is still there even though
the sound is not heard. everywhere.
Reason 2:
Because of the simultaneity, it produces the same effect everywhere. (Sutra
19)
As soon as the word cow is pronounced, all the hearers understand that it
means a particular animal of a particular shape. There are three terms, the
first is the form which you have before your mind's eye. You know the
figure of a cow and you go examine each animal and when you find a
particular animal corresponding to the figure that you have before your
mind's eye, you at once recognize the individual cow.
Reason 3;
By reason of there being no number. (Sutra 20)
You pronounce the term cow ten times, it will convey the idea of one cow
only. The word cow though pronounced several times, conveys the idea of one
individual cow.
Reason 4:
By reason of its being non-correlative. (Sutra 21)
There are correlative terms, such as husband and wife; father and son. You
can not think one without the other. Sound may be produced or vanish but
the word is absolute and not correlative; it exists independently and
therefore eternal manifestation.
Reason 5:
And by reason of no manifestation of the collection of words. (Sutra 22)
The words are eternal, because the words in a collected form have no
manifestation. The words collectively do not denote a class but only an
individual word does so.
Reason 6:
It has no meaning when manifested, because the meaning does not depend upon
it. (Sutra 24)
The objector says that I accept your proposition that the word and its
sense are connected eternally but a number of words there are not so
connected, because the sentence does not depend upon the words for its
meaning; the meaning of the sentence is conventional. It consists of the
constituent parts.
Reason 7:
The pronunciation of the constituent parts (words) is with the object of an
action, the sense being dependant upon them. (Sutra 25)
The objector in the preceding sutra said that the words conveyed the sense
but the words put into a sentence had only a conventional sense but no
meaning of their own. We reply that you are wrong there ; the words are
used for action and the sentence, being composed of the words which you
admit to have a meaning, has necessarily a meaning.
Thus we have proved through logical reasoning that Words are eternal.
Objector further raises other objection against Vedas. Such as:
Objection 1:
And one party holds that the Vedas are modern being called after human
names. (Sutra 27)
The objecter says that I accept that a word is eternally related to its
sense and further admit that when put into a sentence it conveys a sense ;
but where is the authority of the Vedas. They are of human origin being
called after human names.
Objection 2:
And by seeing transitory things (in them). (Sutra 28)
The objector further develops his argument and says that the names of the
human beings are mentioned in the Vedas and so they are the works after the
birth and death of those human beings. So they are human products.
Reply to Objection 1:
On the other hand the priority of the word is already spoken of. (Sutra 29)
We have already established the eternity of the word ; so every word
whether human or divine is eternal. The objection is therefore groundless.
Reply to Objection 2:
The name is on account of the reason explaining them. (Sutra 30)
Your argument that the Vedas are of human origin because they are called
after human beings is untenable ; they are called after human names,
because those great sages were first to expound them and so the different
branches of the Vedas were called after those sages in their honour.
Actually Purva Mimamsa Sutra goes very long after these sutras to explain
each and every objection raised against Vedas. However I think the above
arguments are sufficient to establish eternity of Vedas:
Thus the process of establishing Eternity of Vedas goes by following
process:
1) First we establish the eternity of Words.
2) We know that Vedas are words and sounds. So as we proved Eternity of
words in point 1. Thus Vedas are eternal.
3) We explain human names, transitory things which may seem to make Veda
time subjective.
4) Thus finally we establish that Vedas are Eternal.
K Rajaram IRS 8524
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