[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,
  you wrote:
  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
  mundane experience.
  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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