[Advaita-l] Shruti prAmANya and jnAna

[Ravi Kiran]

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.
>

Noted :)


>
>>
>>> we need to be satisfied that
>>> shruti pramANa is nirdushTa through various means - understand the
>>> reasons
>>> for apaurusheyatva / svatah prAmANya for shruti (ie clearly know what is
>>> an
>>> assumption and what is logically inferrable for us to hold this
>>> position),
>>> what is the ultimate message of the shruti (tAtparya nirNaya), and once
>>> we
>>> 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
generated).


>
> Regards,
> Venkatraghavan
>