[Advaita-l] Is difference known by perception?

[Sudhanshu Shekhar]

Hari Om Srinatha ji.

There are two quotes of Bhagvan Bhashyakara which show us His mind. One can
easily understand therefrom that pramanas do not contradict each other.
Thus, if Shruti contradicts either pratyaksha or upapatti, then Shruti is
to be explained in another fashion.

(1)न हि श्रुतिशतमपि ‘शीतोऽग्निरप्रकाशो वा’ इति ब्रुवत् प्रामाण्यमुपैति ।
यदि ब्रूयात् ‘शीतोऽग्निरप्रकाशो वा’ इति, तथापि अर्थान्तरं श्रुतेः विवक्षितं
कल्प्यम् , प्रामाण्यान्यथानुपपत्तेः, न तु प्रमाणान्तरविरुद्धं
स्ववचनविरुद्धं वा (Bhagvad Gita Bhashya 18.66) -- for Pratyaksha

(2) अतश्च श्रुत्युपपत्तिविरोधाद्बहिष्कुलायश्रुतिः गौणी व्याख्यातव्या
(Brahma Sutra Bhashya 3.2.3) -- for Upapatti

Therefore, the view of Bhashyakara in this domain is not different from
dvaita people. His view is as follows :-

यत्तु उक्तम् ‘श्रुतिप्रामाण्यात्’ इति, तत् न ; तत्प्रामाण्यस्य
अदृष्टविषयत्वात् । प्रत्यक्षादिप्रमाणानुपलब्धे हि विषये
अग्निहोत्रादिसाध्यसाधनसम्बन्धे श्रुतेः प्रामाण्यम् , न प्रत्यक्षादिविषये,
अदृष्टदर्शनार्थविषयत्वात् प्रामाण्यस्य. Please note the usage प्रत्यक्ष -
**आदि**. This आदि word encompasses all other pramana in its ambit.

Regards.
Sudhanshu.

On Mon 6 May, 2019, 21:37 Srinath Vedagarbha via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Mon, May 6, 2019 at 10:52 AM Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >
> > >
> > > Where we differ is that where pratyaksha and Shruti are in conflict,
> they
> > > hold that pratyaksha will prevail.
> > >
> > Precisely why Vedas cannot be revealing dvaita. And if they conclude
> dvaita
> > despite Shruti, their way cannot be categorised as Vedanta as their main
> > source is not Upanishad.
> >
> >
> Well, you seems to be not informed on davita darshana and their bAshya on
> dashOpanishats.
>
> Pratyakska is upajIva for shruti. Unless you cognize the *difference*
> between shruti and non-shruti texts, you cannot even arrive at non-duality
> let alone anything else in the name of "vedAnta".  Given this fact, a given
> pramANa (shruti) cannot override another pramANa, that too the later is
> upajIva for the former. What one can say is a pramANa can extend the
> knowledge provided from another pramANa and never contradict it.
>
> Interpreting shruti in terms of absolute non-duality is upajIva-virodha
> flaw.
>
> /sv
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