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#dl##dd#mukhyārtha chāḍiyā kara gauṇārtha kalpanā#/dd#
#dd#'abhidhā'-vṛtti chāḍi' kara śabdera lakṣaṇā#/dd##/dl#
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mukhya-artha—direct meaning; chāḍiyā—giving up; kara—you do; gauṇa-artha—indirect meaning; kalpanā—imagining; abhidhā-vṛtti—the meaning that is understood immediately; chāḍi'-giving up; kara—you do; śabdera—of the words; lakṣaṇā—interpretation.
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"For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.
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#dl##dd#pramāṇera madhye śruti pramāṇa—pradhāna#/dd#
#dd#śruti ye mukhyārtha kahe, sei se pramāṇa#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pramāṇera&tab=syno_o&ds=1"#pramāṇera#/i# — of the evidences; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=madhye&tab=syno_o&ds=1"#madhye#/i# — in the midst; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śruti&tab=syno_o&ds=1"#śruti#/i# — the Vedic version; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pramāṇa&tab=syno_o&ds=1"#pramāṇa#/i# — evidence; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pradhāna&tab=syno_o&ds=1"#pradhāna#/i# — chief; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śruti&tab=syno_o&ds=1"#śruti#/i# — the Vedic version; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ye&tab=syno_o&ds=1"#ye#/i# — whatever; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mukhya&tab=syno_o&ds=1"#mukhya-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=artha&tab=syno_o&ds=1"#artha#/i# — chief meaning; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kahe&tab=syno_o&ds=1"#kahe#/i# — says; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sei&tab=syno_o&ds=1"#sei #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=se&tab=syno_o&ds=1"#se#/i# — that indeed; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pramāṇa&tab=syno_o&ds=1"#pramāṇa#/i# — evidence.
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“Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence.”
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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Works that should be consulted are Śrīla Jīva Gosvāmī’s #i#Tattva-sandarbha#/i# (10-11), Śrīla Baladeva Vidyābhūṣaṇa’s commentary on that, and the following verses of the #i#Brahma-sūtra: śāstra-yonitvāt#/i# (Vs. 1.1.3), #i#tarkāpratiṣṭhānāt#/i# (Vs. 2.1.11) and #i#śrutes tu śabda-mūlatvāt#/i# (Vs. 2.1.27), as commented upon by Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Nimbārkācārya and Śrīla Baladeva Vidyābhūṣaṇa. In his book #i#Sarva-saṁvādinī#/i#, Śrīla Jīva Gosvāmī has noted that although there are ten kinds of evidence—direct perception, the Vedic version, historical reference, hypothesis and so on—and although they are all generally accepted as evidence, the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways. That is, he is subject to committing mistakes, to becoming illusioned, to cheating and to having imperfect senses. Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect. Therefore the conclusion is that only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence.
#$p#In the #i#Bhagavad-gītā#/i#, at the very beginning it is stated:
#dl##dd##i#dhṛtarāṣṭra uvāca#/i##/dd#
#dd##i#dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ#/i##/dd#
#dd##i#māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya#/i##/dd##/dl#
(BG 1.1)
#$p#The statements of the #i#Bhagavad-gītā#/i# are themselves proof that there is a place of religious pilgrimage named Kurukṣetra where the Pāṇḍavas and Kurus met to fight. After meeting there, what did they do? This was Dhṛtarāṣṭra’s inquiry to Sañjaya. Although these statements are very clear, atheists try to interpret different meanings of the words #i#dharma-kṣetra#/i# and #i#kuru-kṣetra#/i#. Therefore Śrīla Jīva Gosvāmī has warned us not to depend on any kind of interpretation. It is better to take the verses as they are, without interpretation.
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