[Advaita-l] Pramanas - Sruti vs. Anubhava

[K Kathirasan NCS]

Namaste Senaniji,

Having studied your reply, what would satisfy your mind would not be
another of my replies but only Swamiji's exact words from his works.
Therefore, I would find time to quote from various works of his to show
how he views shruti pramana. I hope that will help you. 

I would also like to thank you for helping me focus on the exact issue
at hand. My pranama. 

Warmest Regards,
Kathirasan K

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of Siva
Senani Nori
Sent: Monday, April 30, 2007 12:45 PM
To: A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Pramanas - Sruti vs. Anubhava

Sri Kathirasan,

praNAm.

----- Original Message ----
From: K Kathirasan NCS kkathir at ncs.com.sg


Namaste to all, 

Pls note the key point expressed by Savithriji so well: 

"Actually anubhava isn't an independent pramANa at all, in fact it is a
culmination of the pramANic transactions." 

* I am assuming that Sruti (or Sabda or AptavAkya), anubhava /
pratyaksha, and anumAna are the three pramANas and that all vedantins
agreed on that. Did His Holiness SSS teach that pramANas are only two
either because anubhava = Brahman = Sruti, or because anubhava = sum of
pramANic transactions, that is those related to Sruti and anumAna?

This understanding is very important in trying to understand the way
shabda pramana works. The rise of knowledge, when the Shabda pramana is
wielded, is immediate. Thus it is called as aparoksha jnana. Try to view
anubhava from this standpoint. Those who have studied SSS's works will
not get confused by that random quotation in question, which only does
disservice to his teachings. 

* Sir, since you imply that Sri Ramakrishnan had incorrectly presented
Swamiji's views and I, quoting second hand, have done further injustice,
it would be great if you please to present Swamiji's views correctly. 

After studying Ramakrishnanji's paper I realised that one of the
fundamental issues is the confusion about the immediacy of the rise of
knowledge. Many of us are perhaps finding it difficult to appreciate how
Shabda pramana and Guru vakya produce right knowledge immediately. 

* I guess it is a slightly different topic; I am unable to relate how
immediacy or mediacy of the rise of knowledge is related to whether
anubhava or Sruti is the kingpin amongst pramANas.

Regards
Senani

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