” Ontology and epistemology are both branches of philosophy that study different aspects of reality:
- Ontology
- The study of being, or the nature of existence and what is real. Ontology is concerned with what exists and what is true or real. It covers a wide range of entities, including everyday objects, living beings, and ideas.
- Epistemology
- The study of knowledge, or how we can know things. Epistemology is concerned with how we can know about the existence of things and how we can separate true ideas from false ideas. It also studies theories of knowledge, such as how knowledge is derived and how reliable it is. “
- The Vedic perspective…..
- The Vedas brings all on a journey of knowledge , everyone and everybody are included . Offering appropriate wisdom and systematic learning to children , the youth, and older folks . According to where ones life journey ended , automatically, again one picks up the mantel of learning and sets off on the journey. Specifics of learning obviously vary in many ways , but onwards and upwards is the prescription for all . Ultimately, if we want to gain knowledge of Divinity and His sciences, there are correct and recognised epistemological processes and the purificatory processes of the different varnas and ashrams are given. The first thing is to become pure in consciousness by following standards alloted according to one’s situation. Only by the acceptance of a process will an understanding of the Supreme pure be developed and perfected. The original Vedas have been summarised into short codes and aphorisms . The Srimad Bhagavatam is the natural commentary of these codes , called the Vedanta-sutra.
- Within the Srimad Bhagavatam, Jiva Goswami says are the epistemological systems of the Sruti , Smriti , Puranas, and Tantras , so everything complete .This is so because the Vedas as a complete unit is very difficult to understand in a comprehensive way . Srila Jiva Goswami says in this in his Tattva Sandarbha.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
Translation
“ ‘Therefore material senses cannot appreciate Kṛṣṇa’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is .
Regarding ontological considerations.
Athato brahma jijnasa is a phrase from the Vedanta-sutra that means “Now is the time to inquire about the Absolute Trut
jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’
bhedābheda-prakāśa
Translation
“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.
The conclusive understanding of who we are is given by Sri Caitanya Mahāprabhu in His teaching, that we are all , as every living thing is , inconceivably and simultaneous one and different from God .
This understanding separates Sankacarya and his oneness from the philosophy of Madhva Acarya, Ramanuja Acarya , Srila Visnu Swami , and Nimbarka Acarya , who respectively taught , purified monism , ( a connection with Divinity) specific monism , ( as a servant of Divinity in varying ways ) pure monism ( indicating a oneness in love ) and one and difference.
Caitanya Mahāprabhu added the inconceivable and simultaneous oneness and difference in His revealing the pranaya , oneness in love , particularly of the Manjaris , technically called Tad tad bhava icha atmika .
Thus the Vedas lack nothing in the matter of epistemology or ontology and their conclusion.
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