[Advaita-l] Shruti prAmANya and jnAna

[श्रीमल्ललितालालितः]

There is a little problem which I can see.

It was never said that birth of vRRitti needs any acceptance.
Instead, while supporting vastupramANatantratva of GYAna, it was said that
it doesn't need puruSha.
So, you grasped wrong and superimposed your wrong understanding on mine.

Another thing to consider, there are two types of prAmANya, tested and
otherwise.
Tested one needs all what I said. Untested is svataH and is saved by
apauruSheyatva.

I hope this much hint is answer of all your doubts, either written here or
revolving in your mind.

Don't expect that all subtleties will be revealed here. These hints are to
help you go towards scriptures and logic more.

Study if you can, learn Sanskrit if you can.
That will help you be independent and know more and clear.

Present condition is not good enough and translations are not enough.

That's why we all are continuing study and sAdhana.

On Tue, 4 Oct 2016 17:13 Venkatraghavan S via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> As part of the recent discussion on Ramana Maharshi, the discussion turned
> towards the requirement for the acceptance of shruti as a pramANa for the
> knowledge generated. Specifically Swami LalitAlAlitah said that:
>
> "Here, I must make clear that even if someone doesn't hear the same
> tattvamasi,
> or have opportunity to learn veda-s/vedAnta-s, he has to accept(logically,
> not only believe) that the hula-pramANa of the sentence conveying similar
> meaning is shruti. If he doesn't then the whole thing,
> the whole process, just becomes a belief system without backing of
> pramANa-s."
>
> I know Swamiji mentioned that he had already dealt with this topic and
> therefore may not be in a position to clarify, so this is just a general
> post (and not a request for the Swami to respond).
>
> For advaitins (and pUrva mImAmsakas), shruti is accepted as apaurusheya and
> svatah siddhah pramANa. On alaukika matters, we accept the anadhigatatva of
> shruti pramANa and hence we are able to say that whenever someone gets
> brahma jnAna, it has to arise from the shruti.
>
> Further, I believe this is true irrespective of whether the person accepts
> shruti as pramANa or not, or even understands how the jnAna arises.
>
> For example, a mirror does not reflect objects subject to 1) the seer
> accepting that it is a mirror or 2) understanding how the principles of
> optics work. If the seer comes in front of the mirror, his reflection
> appears automatically.
>
> Similarly, the vedA does not generate knowledge subject to
> 1) the acceptance on its pramANatvam by the pramAta or
> 2) the pramAta's attribution of the knowledge generated by shruti, to
> shruti;
>
>
> If the pramAta, pramANa and prameya, are appropriately aligned, knowledge
> is automatically generated. Now, the pramAta may refuse to accept the
> generated knowledge as pramA, or take efforts to preserve the knowledge
> generated; however, the capacity of the pramANa to generate the jnAna
> vritti is a given.
>
> Regards,
> Venkatraghavan
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