[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-511 to 1-524
Praveen R. Bhat
bhatpraveen at gmail.com
Fri Jun 23 09:59:23 EDT 2017
On Fri, Jun 23, 2017 at 7:09 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> If both abheda and bheda shrutis are pramANas before bhama-jnyAna, then I
> would argue there would not be any dawn of brahma jnAna at all,
Incorrect or misunderstood since this was explained earlier in this very
thread. bhedashruti is not bhedaparashruti in the sense of revealing
duality but shruti that goes along with anubhavasiddhabheda to reveal
objects unknown. In the sense of leading to abheda, it is abhedapara, but
krameNa. Therefore, it is pramANa for things not known by other five means
for what is
> the nature of that jnAna ? jIva-brahm aikya jnAna?
> or jIva-brahma bEdha
> Since these are contradictory, it is jnyAna at all!
Not contradictory at all, since former has has shruti as pramANa
while latter has anubhava as pramANa.
> Your answer assumes there are already two phases of vyavahArika and
> paaramaarthika are siddha before you even approach shruti.
No, the conclusion is after studying both kANDas of the Shruti.
> They are not.
> Unless shruti is pramaNya as a whole, there is no such determination at
It is pramANa, has prAmANya as a whole, the short-term goals
being different, long-term goals being one and the same, and that too of
> Also from vAda perspective -- you cannot substantiate your argument based
> on *your* siddhAnta of vyavahArika and paaramaarthika. Dvaitins do not
> accept such notions.
All vAdas are based on perspectives and therefore, substantiated so. If
Dvaitins agree that there is an Atma separate from the body, mind, senses
and objects, and really unaffected by the miseries of the body, etc, then
they already agree to Paramarthika. Its just that they are selective in not
calling it a separate reality. Moreover, the division is Shruti-based, not
created by Advaitins.
--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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