[Advaita-l] Shruti prAmANya and jnAna

[Raghav Kumar Dwivedula]

Namaste Venkatraghavan ji

You had referred to the mirror analogy. Just a idea here...
My understanding of connection between svataHprAmAnyam and Apaurusheyatvam -

Apaurusheyatvam is important because the initial vRtti produced by shruti
vAkya -s , i.e., the 'untested' artha grasped by each of us by
shadArthasambandha is also instantaneously grasped as pramA rather than
rejected as bhrama or saMshaya-sahita (doubt-ridden).

We don't doubt the mirror because we believe the mirror is flat (veda is
apauruSheya) and not concave etc., as in a mirror in an amusement park
where there is an agenda to distort and amuse. Even so any pauruSheya vAkya
can be doubted even as it is heard, like we doubt a mirror in an amusement
park. So saMshaya rahita pramA may not arise when i am standing in front of
a mirror with unknown topology or listening to a pauruSheya vAkya.

The Apta case is taken care of because *by definition*, one who is part of
the advaita vedAntic teaching tradition is an Apta. His vAkya is only
anuvAda of shruti.

Om
Raghav

On 05-Oct-2016 10:11 am, "Venkatraghavan S via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

Namaste,
In addition to what Praveenji said, where pramANa leads to a conclusion
which is  apparently contradictory to what one gets from other pramANas,
one necessarily has to adopt yukti to determine which is correct.

This does not make the pramANa  paratah - only determine which pramANa has
been applied incorrectly.

Regards,
Venkatraghavan

On 5 Oct 2016 4:26 a.m., "Praveen R. Bhat via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Srinathji,
>
> On 5 Oct 2016 1:47 am, "Srinath Vedagarbha via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > On Tue, Oct 4, 2016 at 8:46 AM, श्रीमल्ललितालालितः via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > >
> > > Another thing to consider, there are two types of prAmANya, tested and
> > > otherwise.
> > > Tested one needs all what I said. Untested is svataH and is saved by
> > > apauruSheyatva.
> > >
> > >
> > There are no such thing as two types of prAmANya. It is either prAmANya
> or
> > aprAmANya.
>
> If a person has jaundice and sees the world yellow, does his sight have
> pramANya or does it have aprAmANya? And how will you land there without
> testing?
>
> Moreover, advaitins reach advaita by tAtparyanirNaya, which is testing of
> prAmANya. Else it would be blind faith which takes all contradictory
> statements of shruti as-is and then one is likely to lose even that faith.
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