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Today's Topics:

   1. Disputing the finality of reason: but who claims it is    final?
      (Jay Vaidya)


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Message: 1
Date: Wed, 25 Oct 2006 13:30:29 -0700 (PDT)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] Disputing the finality of reason: but who claims
        it is   final?
To: sanskrit@cs.utah.edu
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=iso-8859-1

uktam Ananda-mishra-mahodayena:
> ...An almost dogmatic faith in the finality of
> reason is as hazardous as its opposite. ...

atra kau pratispardhinau iti kUTam eva |
nAsti antar-GYAna-sAdhakaH ko api yena
prataxa-anumAna-upamAnAni etAni buddhi-pramANani na
vyApR^tAni | nAsti vaiGYAnikaH tArkikaH vA yau
buddhi-prAmANyaM sarva-charamam iti manyete |

(It is a puzzle who exactly is being opposed here.
There is no seeker of mystical knowledge that has not
used the "reason"-evidence-methods of experience,
logic (syllogism), and analogy. There is not a
scientist or philosopher that ascribes global finality
to reason.)

rudati sva-shishau, sarvaH api antar-GYAnasAdhakaH
anumAnena taM khAdayati, tadvastram parIxati, tam
lAlayati vA | na karoti anyAni karmaNi
buddhi-prAmANy-opexA-buddhyA | viparItaM na mayA
dR^ishhTam kadA-pi |

(When their baby is crying, every mystical-seeker
gives it food, or checks its clothes, or caresses it.
They don't do other things with a mind to spite
"reason". I have never seen it happen differently.)

nishhkAraNe hasati sva-shishau, buddhi-prAmANya-vAdAt
na modati, IdR^ishaH na kadA api dR^ishhTo mayA
buddhi-prAmANyavAdI |

(When their baby laughs for no reason, no person who
follows reason will refuse to be happy, just because
they only believe in reason. I have never seen such a
person.)

ubhau cha tau cha sarve cha vayaM buddhi-prAmANyam
preraNA-prAmANyam cha dve api Ashrite, tathA eva
jIvAmaH | sarve api vayaM vivekaH kurmaH, pratyekasya
vivekasya buddhi-svayampreraNA-bhAgau IyattayA
bhinnau|

(Both of them, and all of us take support from
reason-evidence and spontaneity, that is how we live.
We all make judgments, but the proportion of reason
and spontaneity in our judgment differ in degree.)

yattu na stau pUrNatayA ekadeshinau asmin jagati, kim
bho tayoH bhartsanA ? atra vAkya-khaNDana-mAtram anye
ekadeshitvam Aropitam iti mA bhUt | ataH
buddhi-prAmANyasya vivaxitA IyattA eva
saMvAda-prameyaH |

(When there is no one at either pure polar extreme in
the world, why bother criticizing them? It should not
be that we call the other a one-sided person only to
contradict a statement. Thus, only the specific
proportionality of reason-evidence is a subject for
discussion.)

namraH
dhana.njayaH


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End of sanskrit Digest, Vol 42, Issue 17
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