[Advaita-l] Pramanas - Sruti vs. Anubhava & Paper on SSS - comments section 4.1
prem d p
prem_d_p at yahoo.co.in
Thu May 3 15:48:20 CDT 2007
dear sri rama,
Calling anubhava superior or inferior to any pramaaNa such as the
veda, pratyaxa or anumaana is nonsense. The last 3 are
self-establishing pramaaNas, and the first one is a tool to use a
particular pramaaNa - namely the veda......that anubhavaadayaH is
merely a tool for exegesis.......
i would like to add to above that:
in my understanding, tarka is just the way we come to terms with
avasta-traya experiences in the light of sruti. reasoning does not,
and cannot, explain, clarify, or amplify sruti. (counter to the dictionary
definition of 'exegesis', to me exegesis is the 'critical analysis of
avasta-traya in the light of sruti'). what do you think?
rama's paper: section 4.1 (first edition): comments on sushupti, tamas, biija,
i think i can see your point regarding how the waking state is the reference
for the 'experience' or rather the 'lack of experience' in sushupti. but what i
mean by 'experience' is not much different from what you call 'analysis of
deep-sleep state' in the 4th para page 26. to explain, in sushupti the
manas/budhi is absent and on waking manas/budhi undertakes an analysis
of what transpired so that deep-sleep-state may be fitted into the overall
my wakeful self categorizes the deep-sleep experience as 'dark',
but i also see that i am referring to my own non-illumination
with regard to the sushupti, i would even go to the extent of
saying that the deep-sleep state was not mine! but where was i?
of course i was asleep (atma is ever awake), this sleep is the bija-avasta.
this bija-avasta is utter darkness for the little self (yet to be born!).
to use figurative language, we sleep in the lap of God.
it would be interesting to compare this deep-sleep bija-avasta
with the 'sleep' of the insentient (jada).
the difference between a man awakened from sushupti and the
self-realized is then one of persistent lucidity. thus the self-realized
is a conduit to atman for the seeker. to the society at large such a jivanmukta
is the perfect picture of almost pure-nama-rupa, a thing so ephemeral,
so light a burden like a ray of morning sun.
i think i may be on slippery ground here! i write to the 'list' always with the hope
that i am making my understanding & ignorance evident so that the learned
readers can guide me easily, so pls.
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