[Note: Dennis posted at the other thread a cryptic comment that says, “… whether self-enquiry can reveal the true self. If you say it can, then what is the pramANa?” My response to it has become too long and because I expect that there could be questions or more comments on my comment, I have taken the liberty to make my comment into a separate Post.]
The remark that was recently posted by Dennis hinting that vicAra cannot possibly be a valid means for Self-realization leaves one rather nonplussed. It, at one stroke, blunts the entire approach of jnAna mArga, which is a highly valued and respected method for liberation in Shankara tradition. Or in order not to make that statement invalid, one has to force oneself to assign a very narrow meaning to the word pramANa conforming to the concept that the author has in his mind rather than what is understood to be a pramANa in scriptural literature.
The Upanishads are the records of the “Knowledge” gained by the supremely dedicated Sages and Seers in the distant times through their incisive questioning and unbiased inquiry. They are written in the idiom and style of the day, at the same time taking a great care to see that the purity and pristine nature of the message is preserved for the posterity without getting mutilated by the passage of time. Hence, access to them was highly restricted. Their wording is very cryptic, symbolical and often too profound to be apparent to a casual reader. The Knowledge Itself, however, does not come with any tags of intellectual property rights or authorship claims. But expounding the real meaning of the text (called as ‘mantras’) demands expertise in many auxiliary fields like logic (nyAya), grammar(vyAkaraNa), prosody (chandas), orthology (nirukta) and linguistics in addition to a familiarity of the cultural milieu of the times. The Upanishads were transmitted orally to a closed group of eligible and committed students either by a father to son or teacher to disciple tradition. This method of imparting the Upanishadic Knowledge is known as sampradAya. In the absence of a Guru explicating them, it is impossible to make sense of them or understand clearly the meaning in-depth. Prakashananada’s interpretation of the svetaswatara Upanishad mantra IV – 5 following a dialectical approach of taking the thesis of the opponent and then providing its rebuttal to establish the eka jIva vAda typically illustrates the point made above. It is presented here as a conversation between an opponent and Swami Prakashananda Saraswati. Continue reading →