[Advaita-l] Nyaya Sudha Objections 2
vmurthy36 at gmail.com
Tue Mar 1 00:15:54 CST 2016
Thanks to all responding to answer the second objection about
Mithyatva of Bandha.
Dvaitis mistake is they are not recognizing the Adhikari Bheda of
people. There are three types. One is Adhama Adhikari. He is lowest
type. For him Bondage is real. He has to struggle with all
difficulties thrown in the ocean of Samsaara. He has to approach God
and pray for freedom from troubles. He is the dull minded Dvaiti
thinking he is different and God is different. But God will not give
him Mukti but make him born in next life with interest in Advaita.
Ishwara Anugradeva Advaita Vasana.
The next is Madhyama Adhikari. He is intelligent person knowing
Samsaara is temporary and all happiness and sorrow is also temporary.
He knows Bondage is temporary but he cannot be free from troubles. He
has Sadhana Catustaya and he has come to study Advaita. He is very
convinced Advaita is the only hope. For him approaching a worthy Guru
that Guru only will give Upanishad instruction to get Moksha here in
this life itself.
The next is the Uttama Adhikari. He is Jeevan Mukta himself. For him
Bandha is not there at all. It is Mithya. Even Sruti has nothing to
offer because he has become Brahman. Study of Prasthana Traya will not
give him any new benefit. But for helping others he will naturally
with compassion teach others. Because he has Prarabdha Karma a Lesha
Matra of Avidya will be there to continue his life.
The last is Uttamottama in Videha Mukti. For him Bandha, Samsaara and
Moksha was never there and never will be there. He is permanently
Brahman full of Sat, Cit and Ananda.
On Tue, Feb 16, 2016 at 11:38 AM, Venkatesh Murthy <vmurthy36 at gmail.com> wrote:
> Thanks to all responding to the first objection.
> I am giving one objection in Nyaya Sudha commentary on Sutra 1-1-1
> Athaato Brahma Jijnaasaa.
> Here Teeka Raayaru is attacking Advaiti doctrine of बन्धमिथ्यात्व.
> Advaitis say the Bondage itself is false. Therefore Moksha is also
> false. Then why is the Sutrakaara saying Brahman Inquiry has to be
> done. What is the purpose? Why should we aim for false Moksha using
> false scriptures to destroy false Bondage?
> न्याय सुधा - बन्धबाध एव मुक्तिरिति चेत् । नैवं श्रुतिसूत्रे वदतः ।
> तरति शोकमित्यादौ विपरीताभिधानात्।
> विमुक्तश्च विमुच्यत इति श्रुतार्थपत्तिस्तु भाष्यकृता एवान्यथोपपादिता।
> The Sruti and Sutras are not saying negation of Bondage is Moksha.
> Because the Sruti Vakya 'Tarati Shokam Atmavit' and 'Athato Brahma
> Jijnaasaa' are saying something totally different. If you argue Sruti
> Vakya 'Vimuktasca Vimucyate' is supporting you the Bhashyakaara
> Madhvacharya has given a different explantion in Anandamaya
> In the Sruti 'Tarati Shokam Atmavit' the Knower of Self will cross the
> river of Sorrow. If there is no river at all what will he cross? In
> Sutra 'Athaato Brahma Jijnaasaa' if there is no Bondage and no Moksha
> what is there to do Inquiry into Brahman?
> न्याय सुधा -
> अपिचैवमुक्तिः - ’ब्रह्मज्ञानं जीवगतं बन्धं निवर्तयति’ इति सौत्री
> प्रयोजनोक्तिर्बन्धमिथ्यात्वं नापेक्षते । यदि जीवज्ञानं जीवगतस्य
> बन्धस्य निवर्तकमिति प्रयोजनोक्तिः सूत्रे स्यात् तदा कथंचिदपेक्षेतापि
> बन्धमिथ्यात्वम् । नचैवं सूत्रकृदाह । नहि शुक्तिकायामारोपितं रजतं
> घटज्ञानान्निवर्तते । ब्रह्मज्ञानं नाम त्वंपदार्थस्य जीवस्य
> त्वत्पदार्थेन ब्रह्मणैक्यानुभव इति तु स्वगोष्ठीनिष्ठं प्रलापमात्रम् ।
> निराकरिष्यमाणत्वात् ।
> Here Teekaachaarya is saying there is a difference between Nivrutti
> of Bondage and Baadha of Bondage. If a person has a mental sickness
> and we cure him. That is Nivrutti. If a person is seeing a Silver
> instead of Shell the false Silver will disappear when he sees Shell
> correctly. This is Baadha.
> For Bondage there is Nivrutti but not Baadha like it is for a false
> object. Because Bondage is not false.
> Brahma Jnana removes Bondage present in Jeeva. Here it is Nivrutti
> only but not Baadha. If Advaitis said Jeeva Jnana will remove Bondage
> in Jeeva there Bandha Mithyaatva could be necessary. But Sutra Kaara
> Veda Vyaasa did not say that.
> If you say Brahma Jnaana will remove Bondage present in Jeeva and that
> Bondage is false it is not correct because -
> A false thing like Silver in Shell cannot be removed by knowledge of
> Pot but by knowledge of Shell only.
> He is arguing a false thing is removed by knowledge of the base
> Adhishthana only but not knowledge of some other thing.
> Your saying Brahma Jnaana is experience of Oneness of Jeeva and
> Brahman is only good for chit chatting in your own group of Advaitis.
> It will be rejected in this text later.
> How to answer this objection? Kindly think about it and reply.
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