[Advaita-l] The 'Snake-and-ladder' game - The Spiritual path

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

I think sastra is the product of experiential knowledge.
Remember the prnouncement of ancient Rishi
"VEDAHAMETAM PURUSHAM MAHANTUM....".
regards,
Sarma.


On Fri, Aug 10, 2018 at 10:33 AM Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> praNAms Sri Aditya Kumar prabhuji
> Hare Krishna
>
> I partly agree with you. However Ramana himself is/was a liberal
> practitioner. Basically he is saying that he approached the whole Hindu
> concept of Moksha through personal experience and not by scriptural
> authority. In that sense, the practicality of such personal experience
> would be similar to all religions, to all cultures etc because you need not
> put faith on validity of scriptures at all.
>
> >  as a matter of fact vaiyuktika anubhava ( individual subjective
> experience) is not a valid pramANa according to strict advaitik tradition.
> Shankara is very clear about this.  shAstra is the only and ultimate
> pramANa for the brahma jnana / jignAsa though there is a talk about
> anubhavAdi pramANa with regard to brahma jignAsa, the Advaita siddhAnta
> does not depend on any individual / personal experience.
>
>
> Hence they claim it is non dogmatic as it is experiential knowledge and
> not something derived from some scriptures.
>
> > if that experiential knowledge is something which is not in line with
> scriptures (shAstra) then it is not a pramANa, remember how hard bhairavi
> brAhmaNi tried hard to prove that paramahaMsa's divine experience was in
> line with bhAgavatottama purusha-s like Chaitanya and it is has the pramANa
> in bhAgavata.  Tradition asks whether your individual experience has the
> shAstra pramANa ??  It is not the unique experience of some individual but
> universal experience (sArvatrika pUrNAnubhava) of all which has the
> scriptural base which can be considered as pramANa when we say 'anubhavAdi'
> is also pramANa.
>
> However there is a whole other debate whether Advaitic Moksha is
> experiential or cognitive. Further, a Hindu will always claim the ShAstra
> yOnitvat of the Advaitic truth, hence binding into a religious belief.
>
> >  And there is a scope for shrutyukta tarka as well to do the manana in a
> logical way to come to the conclusion which is anubhavAtmaka .  Hundred
> shruti-s may say fire is cold but it is against 'sArvatrika pUrNAnubhava'
> hence not acceptable is the declaration.
>
> Hari Hari Hari Bol!!!
> Bhaskar
>
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