[Advaita-l] anubhavAN^gaatvena

[Guy Werlings]

Dear shrii Senoni Nori,
dear shrii Balasubramanian,

Thank you very much indeed for your kind e-mails with learned and detailed 
explanations and clarifications, which I have read through but which I need 
to study more carefully including all particulars.

In the meantime I fear that my previous understanding of anubhavAN^gaatvena 
tarkaH as meaning "reasoning based upon experience" is completely false. For 
sake of good order, could you please confirm this?
By the way it is very comforting to find in the list so friendly and helpful 
scholars.
With warmest and respectful regards,
Guy W.
----- Original Message ----- 
From: "Ramakrishnan Balasubramanian" <rama.balasubramanian at gmail.com>
To: "A discussion group for Advaita Vedanta" 
<advaita-l at lists.advaita-vedanta.org>
Sent: Sunday, June 24, 2007 5:52 PM
Subject: Re: [Advaita-l] anubhavAN^gaatvena


> Fatastic analysis. Thanks!
>
> This is also indicated by Sankaras statement that anubhavaadaya.h ca
> are useful in brahma-jij~naasa.
>
> Rama
>
> On 6/24/07, Siva Senani Nori <sivasenani at yahoo.com> wrote:
>> sarvebhyo namah.
>>
>> The compound word anubhavA~Ngatva can be resolved as:
>>
>> 1. anubhavasya a~Ngatvam (the secondariness of anubhava)
>> 2. anubhavah yasya a~Ngah sa anubhavA~Ngah, tasya bhAvah anubhavA~Ngatvam 
>> (that which has anubhava as a part is anubhavA~Nga; its nature is 
>> anubhavA~Ngatvam).
>> 3. anubhavasya a~Ngah anubhavA~Ngah; tasya bhAvah anubhavA~Ngatvam (a 
>> part, an element of anubhava is anubhavA~Nga; its nature is 
>> anubhavA~Ngatvam).
>> 4. anubhavah eva a~Ngah, anubhavA~Ngah; tasya bhAvah anubhavA~Ngatvam 
>> (the part or element called anubhava is anubhavA~Ngah; its nature is 
>> anubhavA~Ngatvam).
>>
>> Now the context in which this word occurs. The relevant part of the 
>> sentence (with sandhi deconstructed) is: Sruti+anugrihIta eva hi atra 
>> tarkah anubhavA~Ngatvena ASrIyate. (2.1.6, Br. Su. Bhashya)
>>
>> Here (atra), only that logic sanctioned by Sruti (SrutyanugrihIta eva hi 
>> tarkah) is to be resorted to (ASrIyate). The reason for this is supplied 
>> by the word anubhavA~Ngatvena - on account of anubhavA~Ngatva. If such is 
>> the interpretation, then only meaning 1 fits in.
>>
>> However the tritIyA usually indicates instrumentality, not a reason (for 
>> which pa~ncamI is used, again usually); so we can also say that "Only the 
>> Sruti-sanctioned logic is to be resorted ** with ** anubhavA~Ngatvam". In 
>> such a case, meanings 2, 3 and 4 can all fit it.
>>
>> If 1, 2 and 4 are used anubhava is secondary in all of them. Only 3 gives 
>> importance to anubhava; and if we do use that meaning in the above 
>> sentence then the Sruti-sanctioned logic becomes the a~Nga of anubhava, 
>> which is a bit far-fetched.
>>
>> Considering all the alternatives, I am inclined to believe that anubhava 
>> is portrayed as secondary here.
>>
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