[Advaita-l] VedaprAmANya in Advaita

[Murali Karamchedu]

Dear Sri Subrahmanian,

Thank you for clarifying many things. You posts are immensely thought provoking!

>'anubhava: is the specific antaHkaraNa-vRtti that dispels avidya.  This is generally called 'akhanDAkAra vRtti.'

In the context under discussion, this anubhava cannot mean brahma sAkSatkAra, for if it did, then there 
would be no jijnasa and hence no need for pramANa, and if jijnasa were still there, then the anubhava would
degenerate to smrti, and it would not be a valid pramANa for all the reasons the mImAm.saka rejects it.

After this post of yours and that I Ramakrishnan's, I re-read Ramakrishnan's post and that cleared up quite a bit as well -

1. This anubhava is the experiance of the three states (avasthatraya) and the experiance of 
the identity of causes and effects, despite their visible differences (kArya-karaNa-ananyatva). This is clarified later by the 
acharya himself in BSB-2.1.6

2. anubhava-avasAnam is better read as the cessation of all experience rather than the culminating experience of
brahma sAkSatkAra.

3. Analysis is premised on Sruti (Sruti anugrahIta tarkA), and such analysis has this anubhava as
its object; so it is anumana that continues as a valid pramANa, and anubhava is not introduced as a 
new pramANa.

Best,
Murali Manohar