[Advaita-l] Ramana's method

[Rajaram Venkataramani]

The four yuktis are

1. Effect is unreal because it is found to be essentially non-different
from its cause (e.g. pot - clay). While the effect is changeful and
inconstant, the cause is changeless and constant. That which is inconstant
is unreal and that which constant is real.
2. The variable is imagined on invariable. While the variable, the pot, is
changeful the invariable, the substratum, is constant.
3. Awareness is not destroyed even when the object is destroyed. It is
present exactly the same way in the space and in other objects of the same
class or different class.
4. Awareness is not dependent on the reality of the object (e.g awareness
of water in mirage)

Is this correct?
On Mon, Oct 8, 2012 at 2:17 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

>
>
>  On Mon, Oct 8, 2012 at 2:35 AM, <rajaramvenk at gmail.com> wrote:
>
>> Intellectually I can infer that the perceived world is unreal. I also
>> know that I exist as the basis of all my experiences. But how do I know for
>> a fact that I will exist after death of the body? I can believe in sastras
>> that tell me so but is there a way to know it directly?
>>
>
> Strong application of yukti, I would assure, would bring one to the
> unshakeable conviction that I will never cease to exist after the death of
> the body.  That yukti is provided to us in the Bhagavadgita chapter 2,
> verse 16:  Existence will never cease to be and non-exitence will never
> come to exist.  One should study this seminal verse with Shankara's
> detailed bhashya.  Shankara gives four important yukti-s to substantiate
> the yukti given in the verse.
>
> It does not take too long to appreciate that Existence can never come into
> being afresh or go out of existence.  It is Sat, the ever existing
> principle.  That is called Brahman.  The Upanishad teaches that the jiva in
> essence is that Existence.  So, one can visualize his own existence, pure
> existence without the body-mind attachment, as having been always and
> continue to be always.  There is no duality in Existence.  Therefore
> Advaitic realization of one's own true nature of Pure Existence is not
> beyond one's reach.  The sixth chapter of Chandogya upanishad, the tat tvam
> asi, is called Sad-vidyA, the teaching of the Sat, Existence.  The teaching
> here is: You are That  Sat.
>
> Regards
> subrahmanian.v
>
>
>
>