No subject

brahmAsmi" here and now, albeit indirectly using yukti
and anubhava (srutyAdi, anubhavAdi...). However for an
eligible seeker who has gotten rid of all the dross,
this veda-vAkya will confer that immediate/direct
knowledge as clearly as in the missing tenth man
story, but for us middling intellects (speaking for
myself), it is only indirect knowledge. (Hence the
need for sAdana-catushtaya sampattih).

> If yes, without my having  intuitively experienced
> it myself, how can I 
> claim that the tattva taught in Sruti is capable of
> being experienced? 
> Furthermore, wouldn't that experience itself be a
> vaiyaktika anubhava only 
> and not sArvatrika lokAnubhava? Also, if I haven't
> intuitively experienced 
> it myself, and hold that such and such a teacher
> said this, am I not merely 
> taking on faith the claim that it can be
> experienced? In other words, faith 
> in Sruti is transferred to faith in the potential
> experience of someone 
> else, no?
> 

I wouldn't call it experience. I would still maintain
it is knowledge/intuition. There is no new experience
to be had, it is swata-siddhah, it is our very nature,
how can we call this experience? An experience
requires an experiencer, doesn't it? So, technically
we are all brahman, right now, right here!

So, the bottom line is - sArvatrika anubhava is used
as a pramANa to reconcile "seeming" sruti
inconsistencies, to understand intellectually who we
are, not for attaining brahmanhood. Yes, faith in
sruti and achArya-upadesha is an absolute requirement
for eligibility to brahmanjignAsa, but
sruti/acharya-upadesha is the only way to brahman.

> Best regards,
> Vidyasankar
> 

My 2 cents,

Regards,
Savithri


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