[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

V Subrahmanian v.subrahmanian at gmail.com
Sun Jul 23 13:58:54 EDT 2017

On Sun, Jul 23, 2017 at 9:59 PM, Aditya Kumar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Praveenji,
> A : You have already admitted V Misra rejects EJV. So even from a
> traditional standpoint, there is reason to believe that DSV is alien to
> Shankara.

But SSS feels it is the Bhamati - Vivarana and works that followed them
that are alien to Shankara. He is of the opinion that the Ramanuja and
Madhva schools sprung up only because of these post-Shankara works which
distorted Shankara's Advaita. So, there are opinions about the Bhamati that
are opposed to yours.

> Main reason is because, DSV is not explicitly propounded anywhere by
> anyone before Vidyaranya. However, PS and MS both explicitly state it. So
> the view that DSVada proposed by earlier Advaitins is simply an
> interpretation. In doing so, we have to compromise heavily. One small
> instance is Tat Tvam Asi as already discussed. Another thing we can notice
> is that, earlier Advaitins had Shankara's works as their subject matter.
> But MS decides to pick Nyayamruta as his main subject matter in his
> flagship Advaitasiddhi. Madhwa's proponents are realists. But instead of
> saying - we have fundamental difference because we consider the world as
> Anirvachaniya, what was the need to give Nyayamruta legitimacy by claiming
> to object it. In doing so, MS essentially might have revived the almost
> dead Madhwa's school (specially after the fame of Vidyaranya). Please note
> that I am not attacking anyone personally even passively.

How different are you? By claiming to object it, are you not legitimising
DSV/EJV which you yourself think are not the true Advaita?

A : I want to know which orthodox tradition studies Advaitasiddhi or
> Siddhanta Muktavali?

The Advaitasiddhi is very much studied in the orthodox tradition. Three
scholars in Chennai expounded that work for about nine years. It is also
being taught formally to a few people who have the formal
tarka/vyakarana/mimamsa background. In the North also there are traditional
scholars who have studied and are teaching it. Vidvan Sri Rajaram Shukla is
just one such renowned scholar from Varanasi. For that matter even the
Bhamati-Kalpataru-Parimala is not widely studied/taught. Most people stick
to just the Bhashya and maybe to the Ratnaprabha. The Advaita Ratna
Rakshanam by Sri Madhusudhana Saraswati is now being taught by MM Sri
Krishamurti Sastrigal in Chennai. This book was recently published by the
Sringeri Peetham. The Khandanakhandakhādya of Sriharsha is being taught by
Sri Mani Dravid Sastrigal and the Svarajyasiddhi is expounded by Sri Goda
Venkatesha Sastrigal. All these scholars are honoured by the Sringeri and
Kanchi Peethams. In the Sringeri annual Mahaganapati Vakyartha Sadas there
is at least one presentation on Advaitasiddhi. On one occasion a young
Dvaita scholar, Vidwan Sri Venkataramana, made a presentation there. My own
Acharya Sri D.S.Subbaramaiya in his two-volume English work on Sri
Dakshnamurtistotram of Shankara published by the Sringeri Peetham has cited
the Advaitasiddhi and its commentary.


Some two dozen works are listed as authored by Madhusudana Saraswati.  A
famous verse about his vast knowledge, which even Dvaitins know of, is:

मधुसूदनसरस्वत्याः पारं वेत्ति सरस्वती

पारं वेत्ति सरस्वत्याः मधुसूदनसरस्वती

*Meaning*: (Only) the Goddess of Learning, Sarasvati
<https://en.wikipedia.org/wiki/Sarasvati> knows the limits of (knowledge
of) Madhusūdana Sarasvati. And Madhusūdana Sarasvati knows the limits of
(knowledge of) Goddess Sarasvati.

HH Sringeri Jagadguru Siri Bharati Tirtha Mahaswaminaḥ’s tribute to Sri
Madhusudana Saraswati, the author of the Advaita siddhi and its commentator
Brahmananda Saraswati for their monumental work in reply to the Nyāyāmṛtam
of Sri Vyāsatīrtha:

मधुसूदनसन्मौनिब्रह्मानन्दगुरून् भजे ।

अद्वैतराजमार्गोऽयं याभ्यां निष्कण्टकीकृतः ॥

[A free translation: Obeisance to the venerable Sannyāsin Sri Madhusudana
Saraswati and Sri Brahmananda Saraswati by whom (the two of them) the Royal
Path of Advaita has been rendered free of thorns.]


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