[Advaita-l] Shruti prAmANya and jnAna
ravikiranm108 at gmail.com
Wed Oct 5 07:24:11 CDT 2016
Namaste Venkatraghavan Ji
On Wed, Oct 5, 2016 at 5:44 PM, Venkatraghavan S <agnimile 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
>>> for apaurusheyatva / svatah prAmANya for shruti (ie clearly know what is
>>> assumption and what is logically inferrable for us to hold this
>>> what is the ultimate message of the shruti (tAtparya nirNaya), and once
>>> 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.
Thanks.. so by "testing", it may be indicative of intellectual methods to
negate these perceived differences before the experience of aikyA (pramA
More information about the Advaita-l mailing list