[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-10 to 1-13
Praveen R. Bhat
bhatpraveen at gmail.com
Tue Jun 20 21:27:55 EDT 2017
On Wed, Jun 21, 2017 at 2:18 AM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Tue, Jun 20, 2017 at 8:06 AM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > What is the point of such study to learn what you know from birth that
> > are limited entity different from an limitless Ishvara. There is no logic
> > necessary to establish dvaita, it is anubhava-siddha for all and
> > even Shruti is not a pramANa.
> How is that it is your knowledge 'I am different from Ishvara' is
> anubhava-siddha ?
Since limitedness is anubhavasiddha and Shruti says Ishvara is limitless. I
don't need Shruti to tell me I am limited and therefore, it is
anubhavasiddha and therefore my knowledge. I knew I am limited even before
Shruti telling me of a limitless Ishvara. Even without Shruti, if someone
were to tell me that there is a mathematical possibility of inifinity, I
know I am not infinite by anubhava.
Is Ishvara in your anubhava?
No, Shruti is the pramANa for Ishvara.
> Unless you know pratiyOgi,
> you cannot know the difference between anuyOgi and pratiyOgi.
Once you know of the pratiyogi from Shruti, I don't need it to tell me
the difference between anuyogi and pratiyogi.
> Since Ishvara is only knowable from shruti, dvaita jnyAna (of jIvESha
> bhEda) is shruti pratipAdya only. Otherwise there would not be any atheists
> in the world.
There is a difference in saying that Shruti is a pramANa for Ishvara
versus saying that Shruti is a pramANa for difference between jIva and
Ishvara the way you say it and the way we say it that Shruti is a pramANa
for both, Ishvara and jIveshvaraikya.
> Sorry to say that Sri.Dayananda Sarswati is missed this basic understanding
> and hence misunderstood Dvaita Siddhanta.
I'd made a separate paragraph to indicate my conclusion, not Swamiji's.
Sorry that you missed it. However, Swamiji's conclusion was no different,
since he taught that Vedanta Shruti is a pramANa for advaitajnAna, it
couldn't have been a pramANa for dvaitajnAna as well. Yet, lets drop
Swamiji from the conversation please.
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */
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