[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1
svidyasankar at gmail.com
Wed Jul 26 09:27:47 EDT 2017
> (a) whenever there is any contradiction between / among vyakhyAnakAra-s it
> is better for us to follow the opinion which has complete acceptance of the
> original bhAshya.
There is a problem here with that attempt to find a resolution. Oftentimes,
people see a contradiction between bhAshyakAra and later vyAkhyAnakAra,
where none really exists. Yet, prima facie, there is a mutual contradiction
between two later vyAkhyAnakAras. There is also the problem of us
misunderstanding the bhAshya itself, if we keep assuming that none of the
later vyAkhyAnakAras understood the bhAshya properly. We must recognize
that the bhAshyakAra himself is neutral towards two or more alternative
explanations and we must ask ourselves whether we are reading more
difference than there is, when we examine the works of the later
> (b) instead of following the Advaita prakriya (methodology) introduced on
> the basis of mere shushka tarka (dry logic) / or from the outside the
> circle of tradtion, just for the purpose of refutation of dualistic schools
> or for some other mundane purpose, it is an ideal way for us to follow the
> doctrine of the bhAshya which is belonging to orthodox Advaita tradition.
> And ofcourse, everyone would agree that in this context, better than all
> others' opinions the opinion (abhiprAya) of the mUlabhAshyakAra is of the
> utmost importance.
It is unclear to me what is meant by a prakriyA that has been introduced
from outside the circle of tradition. Refutation of dualistic schools was
one of the main purposes of the bhAshyas themselves. As the context of a
proposition and its refutation changes with time, the stances taken by
various later authors also shows a variety. I don't see that as a great
problem that demands resolution one way or the other. Within the
bhAshyakAra's umbrella, there is wide room for interpretations that differ
in some details and are yet each consonant with advaita siddhAnta.
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