[Advaita-l] Shruti prAmANya and jnAna

[Venkatraghavan S]

Namaste Ravi Kiran ji

On Wed, Oct 5, 2016 at 12:32 PM, Ravi Kiran <ravikiranm108 at gmail.com> wrote:

>
>
>> Therefore, for aikya to be accepted as pramA
>
>
> Isn't aikya and pramA one and the same or single event ( it it can be
> called so) ?
>
> The very experience of aikya (ekatA) is pramA and pramA generated is the
> experience of aikya.
>
> Is it possible to separate them (any manner/way) ?
>
> By that sentence what I meant was that for one to be satisfied that the
message of aikya delivered by the shruti is valid knowledge (pramA).
Firstly, experience is a loaded term, because there is no objective Brahma
aikya experience - the one experiencing is Brahman. Our desire to validate
the message given by shruti through an objective experience is evidence of
aprAmANya buddhi in shruti.
Secondly, even if you did not mean aikya as an objective experience, the
context of the statement was in the *acceptance* of aikyA as pramA, not to
imply a difference between the two experientially.

>
>
>> we need to be satisfied that
>> shruti pramANa is nirdushTa through various means - understand the reasons
>> for apaurusheyatva / svatah prAmANya for shruti (ie clearly know what is
>> an
>> assumption and what is logically inferrable for us to hold this position),
>> what is the ultimate message of the shruti (tAtparya nirNaya), and once we
>> know that aikya is the tAtparya,
>
>
>
>
>> by what other means can we justify
>> non-perceived aikya and reject perceived bheda - aikya sAdhaka / bheda
>> bAdhaka yuktis etc  This I believe is the "testing" that Swamiji is
>> referring to.
>>
>
> Can you pl elaborate the above para (with examples, if possible) ?
>
>
>
For example - like the pot-space is fundamentally non-different from
room-space, and the perceived differences are really due to the upAdhi (pot
and room) - in reality there is only one all-pervading space. We can extend
this to chaitanyam also - in reality there is only one all-pervading
consciousness, the differences are upAdhi differences (aikya sAdhaka
yukti); like the difference between a reflection and the original in mirror
is only a mithyA difference (or the difference of space in different
enclosures is only a mithyA difference), we can say that the difference
between jIva and Brahman is only mithya (bheda khaNDana yukti), etc.

Regards,
Venkatraghavan