Abstract
This is an enquiry based on the Vivekacūḍāmaṇi (VC), the primary focus of which is to present viveka (discrimination) along with its three catalysts, namely, śruti, tarka, and anubhava as the unique pramāṇa of Ultimate Knowledge. This paper discusses the significance of the six popular pramāṇas of Advaita Vedānta (AV) and reiterates that as far as AV is concerned epistemologically those pramāṇas have merely a provisional value (vyāvahārika). In accordance with the purport of VC this paper argues that śruti and tarka, culminating in anubhava (trans-empirical insight sans experience) are blind in themselves and are enthusiastically carried forward by viveka (discrimination) for the attainment of the final realisation. This paper concludes that viveka, along with its three catalysts namely, śruti, tarka, and anubhava is the sole pramāṇa of the trans-empirical experiential knowledge of Brahman.
This is a preview of subscription content, log in via an institution to check access.
Similar content being viewed by others
References
Primary Sources
Aparokṣānubhūti of Srī Śaṅkarācārya. Swami Vimuktānanda (tr.). Kolkata: Advaita Ashrama, 2009.
Bhāṣā Pariccheda with Siddhānta-muktāvalī. Swami Madhavananda (tr.). Kolkata: Advaita Ashrama, 2004.
Brahma Sūtra Bhāṣya of Śaṅkarācārya. Swāmi Gambīrānanda (tr.). Kolkata: Advaita Ashrama, 2009.
Kaṭha Upaniṣad with the Commentary of Śaṅkarācārya. Swami Gambhirananda, (tr.). Kolkata: Advaita Ashrama, 1987.
The Bṛhadāraṇyaka Upaniṣad: With the Commentary of Śaṅkarācārya. Swami Madhavananda (tr.). Kolkata: Advaita Ashrama, 2009.
The Māṇḍūkya Upaniṣad with Gauḍapād’s Kārikā and Śaṅkara’s Commentary. Nikhilananda Swami (tr.). Kolkata: Advaita Ashrama, 2009.
Upadeśa Sāhasrī of Sri Śaṅkarācārya. Swami Jagadānanda (tr.). Madras: Sri Ramakrishna Math, 2006.
Vedānta Paribhāṣā of Dharmarāja Adhvarīndra. Swami Madhavananda (tr.). Kolkata: Advaita Ashrama, 2008.
Vivekacūḍāmaṇi of Śaṅkarācārya. Swāmī Mādhavānanda (tr.). Kolkata: Advaita Ashrama, 2005.
Secondary Sources
Apte, V. S. (1989). The practical Sanskrit–English dictionary. Delhi: Sri Satguru Publications.
Bilimoria, P. (2008). Śabdapramāṇa: Word and knowledge in Indian philosophy. Studies of Classical India 10. New Delhi: D. K. Printworld Ltd.
Clooney, F. X. (1987). Why veda has no author: Language as ritual in early Mīmīṃsā theology. Journal of the American Academy of Religion, 55(4), 659–684.
Clooney, F. X. (1993). Theology after Vedānta: An experiment in comparative theology. Delhi: Sri Satguru Publications.
Cole, C. A. (2004). Asparśa yoga. Delhi: Motilal Banarsidass Publishers Pvt. Limited.
Datta, D. M. (1972). The six ways of knowing. Calcutta: University Press.
Deussen, P. (2003). The system of the Vedānta. Delhi: Low Price Publications.
Devaraja, N. K. (1972). An introduction to Śaṅkara’s theory of knowledge. Delhi: Motilal Banarsidass Publishers.
Forsthoefel, T. A. (2002). Retrieving the ‘Vivekacūḍāmaṇi:’ The poles of religious knowing. Philosophy East and West, 52(3), 311–325.
Hiriyanna, M. (2005). Outlines of Indian philosophy. Delhi: Motilal Banarsidass Publishers.
Mahadevan, T. M. P. (2009). Introduction. In Swami Satprakashananda (Ed.), Methods of knowledge: According to Advaita Vedānta. Kolkata: Advaita Ashrama.
Matilal, B. K. (1986). Perception: An essay on classical Indian theory of knowledge. Oxford: Clarendon Press.
Menezes, W. (2014). The reality and experience in Advaita Vedānta: A thematic study of the conception of Ᾱtman in the Vivekacūḍāmaṇi of Śaṅkara. Unpublished Dissertation, IIT Bombay, Mumbai.
Mishra, H. M. (1990). A study in Advaita epistemology. Delhi: Parimal Publications.
Murti, T. R. V. (1983). Revelation and reason in Vedānta. In H. Coward (Ed.), Studies in Indian thought. Delhi: Motilal Banarsidass.
Murty, K. S. (1974). Revelation and reason in Advaita. Delhi: Motilal Banarsidass Publishers.
Pradhan, R. C. (2009). Metaphysics. Bhubaneswar: Centre of Advanced Study in Philosophy, Utkal University.
Radhakrishnan, S. (1964). An idealist view of life. London: Unwin Books.
Rambachan, A. (1986). Śaṅkara’s rationale for Śruti as the definitive source of Brahmajñāna: A refutation of some contemporary views. Philosophy East and West, 36(1), 25–40.
Rambachan, A. (1987). Where words fail: The limits of scriptural authority in hermeneutics of a contemporary Advaitin. Philosophy East and West, 37(4), 361–371.
Swami Satprakashananda, (2009). Methods of knowledge: According to Advaita Vedānta. Kolkata: Advaita Ashrama.
Sharma, A. (1992). Is Anubhava a Pramāṇa according to Śaṅkar? Philosophy East and West, 42(3), 517–526.
Sharma, A. (1993). Accomplishing the accomplished: The Vedas as a source of valid knowledge in Śaṅkara by Anantanand Rambachan. Philosophy East and West, 43(4), 737–744.
Sharma, C. (2009). A critical survey of Indian philosophy. Delhi: Motilal Banarsidass Publishers.
Skoog, K. (1989). Śaṁkara on the role of Śruti and Anubhava in attaining Brahmajñāna. Philosophy East and West, 39(1), 67–74.
Tripathi, R. K. (1974). What is Śruti? Indian Philosophical Quarterly, I(4), 295–303.
Vallooran, A. D. (1988). In search of the absolute: A critical study of the Advaitic philosophy of religion as interpreted by T.M.P. Mahadevan. Shillong: Vendrame Institute.
Verma, S. P. (1992). Role of reason in Śaṅkara Vedānta. Delhi: Parimal Publications.
