No subject

antaHkara & it has nothing to do with socalled jIva which is in reality
non-dual self according to advaita vEdAnta.

SSN prabhuji :

3. You use the terminologies of nyAya and mImAmsA freely and yet do not
want them to be used in the discussion; if we note both the darSanas were
used freely by the bhagavatpAda, it is strange as to why you don't want to
admist them to the discussion.

bhaskar :

Using terminologies which are being used in pUrvapaxa schools is not a big
sin...for that matter Sri GaudapAdAcharya used plenty of words that we can
find in buddhistic texts...that does not mean Sri gaudapAdAchArya is a
buddhist!!  vEdAntic terms like jIva, brahma, jagat, avidyA etc. etc. have
equally been used by other dualistic Astika schools too but that does not
mean they are talking advaita...Likewise using terminologies of nyAya &
pUrva mImAmsa to refute those schools or substantiate vEdic school quite
normal & its a regular practice.

BTW, we are not against tarka but our insistence is that this tarka should
be shrauta tarka or upanishadic reasoning which is also in consonance with
intuitive experience.  The tarka *without* the support of shruti & anubhava
is shushka (dry), vain or empty logic for which the *intellect* alone is
predominant one.  Whereas in shrauta tarka (shrutyanugruhIta anubhavAtmaka
tarka)attaches all the importance to intuitive experience. See mAndukya for
example, see, how shruti through detailed analysis of our three states
*experiences* establishes the *turIya* nature of ours...

SSN prabhuji :

There might be others (I had not tried a focussed analysis), but to start
with if you can show the pramANa for the above positions either from Sruti
or bhAshyavAkya, it would be easier to accept the rules you set for
discussion and discuss your Mail.

bhaskar :

If your time permits kindly do the focussed analysis of my mail & let me
know where exactly I strayed from *lOkAnubhava* & bhAshya vAkya siddhAnta.

Hari Hari Hari Bol!!!
bhaskar