[Advaita-l] Neha nAnAsti kimchana
Kotekal, Srinivas [Non-Employee/0200]
srinivas.kotekal at pharmacia.com
Fri Jun 13 15:42:41 CDT 2003
> It is surprising that you say this. Here you are, trying to refute some
of the concepts of advaita-vedanta by logical and
>other means, and when I point out that your position is not logical
either, you hide behind the statements of vedantic
>Shrutis which say that brahman is not accessible to logic. If you really
believe that, then why do you want to refute >advaita by logic. Are you
not using one policy to evaluate one school of vedanta and an other policy
for another school?
>(your own school).
I do not wish to speak on behalf of Jay, but I just want to correct your
misunderstanding about Dvaita.
Dvaita say Brahmn is beyond logic. But we refute advaita by logic. Why ? Our
objection is, though Brahmn is beyond logic, shrutis should be interpreted
logically and using samanvya. Why so ? Because, to know/enquire about
Brahmn (to whatever extent), one need shruti. Such perception of shrutis
themselves are based on first two pramaNa i.e pratyksha and anumana. Given
such scenario, if you interpret shrutis in such a way that it opposes
pratyksa and anumana ; what can I say, your interpretation suffers from
'ashrayasiddhi ' defect.
Take for example ;
In previous several posts, we discussed about "ekam eva advitiiyam" .
If you read this as "everything is Brahmn alone and no other essence" ; then
we bring logic to correct you as "atleast this statement has to be *real*
in order to make sense what it is claiming. And if that is *real*, we have
one more real apart from Brahmn and that is self defeating of your reading
in the first place."
Hope I made myself clear.
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