[Advaita-l] How can the reality of brahman be proven?

[Shashwata Shastri]

'I'- self-evident. procedure of establishing a fact requires sequential
associative methods while self-existence is considered as the root cause of
all evidential realization.
Best Regards,
Shashwata Chowdhury.

On Fri 6 Apr, 2018, 4:38 PM H S Chandramouli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> >
> > ​Namaste.
> >
> >
>
>
> > ​
> > On Fri, Apr 6, 2018 at 4:44 PM, kuntimaddi sadananda via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> >
> > << The existence of anything is proven by 'knowledge of its existence' -
> > That 'pot exists there' is proven by my knowledge its existence through a
> > pramaana. Otherwise, its existence itself is 'indeterminate' of
> > anirvachaneeyam. Hence a conscious entity has to be there to prove that
> > there is the existence of the pot or the existence of the world as the
> pot
> > or the world does not declare that I exist. >>
> >
> >
> >
> > << As for as I am concerned, I am the only the subject in the whole world
> > to prove that the pot exists or the world exists. >>
> >
> >
> >
> > << Now the problem reduces to two aspects. 1. How do I prove that I exist
> > and I am conscious and 2. How do I prove that existence-consciousness
> that
> > I am is infinite or Brahman. >>,
> >
> >
> >
> > The post jumps here to Shastra. Since the context here is how far we can
> > go with reasoning alone, I thought the reasoning could be extended
> further
> > with a consideration of “subject”. Our understanding of “subject” is
> always
> > with a qualification, namely I am hearer. I am seer, I am thinker, I am
> > decision maker, I am knower etc.  Of all these, who is the unqualified
> > “subject”??  Do we have any idea whatsoever of the “subject” with the
> > least number of qualifications which would enable us to consider such an
> > entity as the real “subject”. Thus “subject” has now become the pramEya
> or
> > “object”. We do find such an entity as present in our experience of
> > sushupti. We are absolutely sure of our existence therein. We are sure of
> > our sentience therein.There are no “qualifications”. Since we know that
> > they are equally so in all our other states as well, like jAgrat and
> dream
> > states, we conclude they are not “attributes” or “qualifications” of the
> > subject, but  are the very nature of the “subject”. However we still do
> > not know what exactly it is. It remains “ajnAta” or “not fully known”.
> The
> > same holds good in all the three states, jAgrat/dream/sushupti. Its
> > “infiniteness” is also indicated because it is not “limited” by anything
> in
> > sushupti, dEsha/kAla/vastu.  We consider such a “vastu” as Atman/Brahman.
> >
> >
> >
> > We can go thus far through reasoning alone. While this reasoning alone
> can
> > at best be a postulate, that it IS so is asserted only by shruti. Further
> > shruti does not require it to be accepted as a matter of faith. In fact
> it
> > is not useful that way. But Shruti also details the methodology by which
> > such a conclusion can be confirmed as true through anubhava which is the
> > final authority on the issue.  That is the ultimate in Sidhanta.
> >
> >
> >
> > Regards
> >
> >
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