Means of knowledge
Definition
A valid means of knowledge; in this corpus, especially Scripture's capacity to provide knowledge of Brahman beyond the reach of ordinary perception and inference.
Related Jñāna · Śaṅkara, Jñāna · Rāmānuja
Evidence from Śaṅkara, Rāmānuja and Madhva
Where the commentaries discuss this concept. Open a sūtra to read the commentary context.
From Rāmānuja’s commentary
the Vedânta-texts cannot claim the position of authoritative means of knowledge with regard to Brahman
We thus arrive at the settled conclusion that, since the fruit of mere works is limited and perishable
It is thus finally proved that the Vedânta-texts give information about an accomplished entity, viz. Brahman
From Rāmānuja’s commentary
a supreme intelligent agent, called the Lord, who possesses unfathomable, unlimited powers and wisdom
since Brahman does not fall within the sphere of the other means of knowledge, and is the topic of Scripture only
From Rāmānuja’s commentary
'Connexion' is here to be taken in an eminent sense, as 'connexion with the end of man.'
proves Scripture to be a valid means for the cognition of Brahman
From Madhva’s commentary
In no instance or at no time syllogistic reason- ing unaided by the Sruti can prove true anything by which the senses are not affected ; nor can the sensu- ous perception do it.
By the word Sastra are meant Rik, Yajus, Saman and Atharva Yedas, the Maha Bharata and the Mula Ramayana.
From Madhva’s commentary
The beginning, the conclusion, re- petition, peculiarity, the object, the explanation of purpose and suitableness are the circumstances by means of which the purport is to be determined.
From these Srutis, Brahman is evidently beyond the range of speech. Hence it cannot be that the cause is spoken of by the texts.
From Madhva’s commentary
(It may be stated that) Rudra and others are known to be perfectly wise; hence being contradictory to their statements, Scripture should lose its authoritativeness.
there are other Smritis derived from Vishnu and others who are absolutely perfect in wisdom; hence (from their agreement and corroboration) the superiority of Scripture becomes settled
From Madhva’s commentary
Neither the eye, nor the ear, nor the reasoning, nor Smriti makes Him (the Lord) known to us ; and only the Yedas do in fact tell (us) of Him
For, in what is eternal, errors should not be supposed, and its authoritativeness arises out of itself.
From Madhva’s commentary
Speech or Word (writ- ten or spoken) is an authority of the second order; and the sensuous perception is an authority of the lowest order.
But no reasoning independent of Testimony of the Word is admissible
From Madhva’s commentary
so also is the rule that all speech (words) is meant to lead to the knowledge of Brahman
so all sentences (words) according to the ability of the person lead to the know- ledge of Brahman.
Śaṅkara
Advaita VedāntaFrom Śaṅkara’s commentary
From Śaṅkara’s commentary
From Śaṅkara’s commentary