[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-10 to 1-13
svedagarbha at gmail.com
Fri Jun 23 10:36:29 EDT 2017
On Tue, Jun 20, 2017 at 9:27 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> > 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,
What is anubhava siddha is you as a physical body (upaadi) is limited.
Without shruti you are not even aware there is such thing as atma/jiva
which is persist after death of your physical body. Otherwise science would
have accepted non-material chaitanya vastu long back.
So, my contention is that -- if you accept both 'I' and 'You' more than
bodies and jIva-s, jIva-Isha bEdha is not anubhavasiddha at all, and known
only from veda. Hence your argument is wrong in denying bedha between them.
(on the side note -- if one wonder how dvaitins posit Ishvara-jaDa bEdha
using shruti, it would be for another day!)
> 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.
As said above, anuyOgi is definitely not sidha without shruti.
> > Since Ishvara is only knowable from shruti, dvaita jnyAna (of jIvESha
> > bhEda) is shruti pratipAdya only. Otherwise there would not be any
> > 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.
When Ishvara is said to be shruti siddha, it always implied Ishavara's
laxaNa-s are also shruti siddha only. Since bEdha is dharmI-svarUpa,
Ishvara's bEdha from all other non-Isharava vastu-s are automatically
shruti siddha only.
Anyways, in your argument jIva is still assiddha from anubhava point of
> > Sorry to say that Sri.Dayananda Sarswati is missed this basic
> > 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.
Whether shruti is pramANa is advaitajnAna or dvaitajnAna needs to be
evaluated on their own grounds. One cannot reject dvaitajnAna based on
wrong assumptions and predispositions.
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