[Advaita-l] Is difference known by perception?

[Praveen R. Bhat]

Namaste,

On Mon, May 6, 2019 at 10:55 PM Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Mon, May 6, 2019 at 12:36 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com>
> wrote:
>
> >
> > 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.
> >
> >
> >>
>

Sudhanshuji, couldn't find your post other than quoted as a reply by
Srinathji; so replying here: यथा ब्रह्मविद्याविधिश्रुत्या आत्मनि अवगते
देहादिसङ्घाते अहंप्रत्ययः बाध्यते, तथा आत्मन्येव आत्मावगतिः न कदाचित्
केनचित् कथञ्चिदपि बाधितुं शक्या, फलाव्यतिरेकादवगतेः, यथा अग्निः उष्णः
प्रकाशश्च इति ।


If then the view of bhAShyakAra about pramANa-s is not different from
> Dvaita people, sir in you opinion why do you think the conclusion is
> different?
>

Srinathji, because of the above quoted Bhashyakara statement in
continuation to the segment quoted by Sudhanshuji. Also because Bhagavan
Bhashyakara further says when there is apparent contradiction, तथापि
अर्थान्तरं श्रुतेः विवक्षितं कल्प्यम् ... प्रामाण्यान्यथानुपपत्तेः, न तु
प्रमाणान्तरविरुद्धं स्ववचनविरुद्धं वा । Moreover, Advaitins follow
षड्तात्पर्यलिङ्ग-s to resolve this.

gurupAdukAbhyAm,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */