[Advaita-l] Defintion of anubhava

V Subrahmanian v.subrahmanian at gmail.com
Wed Jul 5 02:57:58 EDT 2017

2017-07-05 12:01 GMT+05:30 Praveen R. Bhat <bhatpraveen at gmail.com>:

> Namaste Subbuji,
> On Wed, Jul 5, 2017 at 11:47 AM, V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>> Something in jest:
>> अनुभवः किंलक्षणः इत्येतदनुभवैकवेद्यः इति भाति ।
>> अनुभवः स्वानुभवैकगोचरः, अनुभवत्वात्, ब्रह्माद्यनुभववत् । यथा
>> इक्षुक्षीरगुडादीनां माधुर्यभेदो न केनापि निर्वक्तुं शक्यते परन्तु
>> तदनुभवभेदेनैव तद्वत् ।
> Thanks. :)
> ​Although this is used by both पक्षs to either accept or refute अनुभव,
> there is some truth to both sides. Those  who refute it do so saying that
> ब्रह्म is not an object of experience, but Bhashyakara has said that ब्रह्म
> is not an object of knowledge either, in Kena under प्रतिबोधविधितं मतम् and
> Taittiriya in ज्ञानलक्षण under सत्यं ज्ञानमनन्तं ब्रह्म। Advaitins who
> accept so do not take​ ब्रह्म as an object but ब्रह्मज्ञान = ब्रह्मानुभव as
> an आनन्दवृत्ति। The आनन्द is प्रतिबिम्बित but due to विषयरहितस्वरूप।

Very true.  Just see this sentence of the Br.up. bhashya:

तस्मात् आत्मा वै अरे द्रष्टव्यः दर्शनार्हः, दर्शनविषयमापादयितव्यः ;

So, Atman has to be made a vishaya! Certainly this does not contradict the
Advaitic position that Atman is aprameya or avishaya, etc. What is intended
here is that it has to be a vishaya for the vritti. मनसिवेदमाप्तव्यम्. न
तत्र वाग्गच्छति,नो मनो ...

Bhamati holds that it is the  upahita brahman that is vishaya for the
vritti. Madhusudana has taken this in the Advaita siddhi in reply to the


> There is certainly an impossibility of accurate expression w.r.t.
> something that has no other which is equally true with the word ज्ञान as it
> is with the word अनुभव। My intention is only to show that the sword cuts
> both ways. :)
> ​gurupAdukAbhyAm
> ,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */​

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