Vedic epistemology , ontology ,and etymology
” 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. “
- Etymology.
- Etymology is the study of the origin, history, and evolution of words, tracing how their forms and meanings have changed over time. It analyzes the roots of words, their development from earlier languages, and how they shifted meaning, often described as a “family history” for words……in Vedic context the history of Sanskrit and the way the meanings of words are used by acaryas in Gaudiya Vaisnavism according to their relationship with Krishna and the rasa they are experiencing.
- The Vedic perspective…..
- We should at the outset quote the great Scholar Sri Jiva Goswami when he says realised knowledge is within the heart of the pure representatives of God . When speaking to some people, they may be literally like a book , and repeat what they have read , but do they realise what they read or use quotes out of context. Srila Jiva Goswami says the example in Nyaya logic of “where there is smoke there is fire ” is a good example because the fire may have just gone out , so smoke could continue without fire . Only by hearing from a person who sees and realises the conditions on the ground can truth be known.
- The Vedas bring everyone on a journey of knowledge , no matter where they might currently be , the journey is an eternal one in one sense , the ever increasing ocean of trancendental bliss is refered to in the Srimad Bhagavatam . The Vedas offer appropriate wisdom and systematic learning from the beginning of our new incarnation as children , and is available on our death beds , and next life learning and realising will carry on . The Vedas also offer a gradual learning programme for the doubtful, an initial sign of intelligence is to be doubtful after all . According to where ones life journey ended from a previous one , automatically , again one picks up the mantel of learning and sets off on the journey again . Specifics of learning obviously vary in many ways , but onwards and upwards is the prescription for all .That’s God’s plan for all . Ultimately, if we want to gain knowledge of Divinity along with His sciences , there are correct and recognised epistemological processes that are accompanied by purificatory processes within the different varnas and ashrams . The first thing is to become pure in consciousness by following particular standards alloted according to one’s current situation , they are of many types . Only by the acceptance of due process will any understanding of the Supreme pure and His personality 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 that 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 has been given by Sri Caitanya Mahāprabhu , and it is summarised like this , we are inconceivably and simultaneous one and different from God .
This conclusive 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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