[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-605 to 1-627
v.subrahmanian at gmail.com
Thu Jun 29 05:49:45 EDT 2017
If it is proposed that Brahman has control over its guṇa-s and can
manipulate them the way it wants, then those guna-s are no more
non-different from It. Brahman cannot control Brahman. An entity can only
control another entity that is different from itself. niyamya-niyāmaka
bhāva can be there only between two different entities. Also, the guṇa-s on
which Brahman wields control will have to be jaḍa for that which is
different from a controlling Chetana is jaḍa. It is on this basis alone the
BG, for example, exhorts us to cultivate noble qualities and eschew
undesirable, noxious, ones. For, all such guṇa-s are anātma dharma-s under
the control of the chetana.
On Thu, Jun 29, 2017 at 3:45 AM, V Subrahmanian <v.subrahmanian at gmail.com>
> On Wed, Jun 28, 2017 at 1:26 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Vaadiraaja is next planning a cunning attack on Advaiti theory of saying
>> Brahman does not have Gunas and Gunas are all false. He is first showing
>> there is no Bheda between Brahman and His qualities.
> What are the 'dharma-s'/qualities/guna-s of Brahman? Let us take for
> example sarvashaktitva, parākramatva, kāruṇya, etc. If these are not
> different from Brahman, they have to be one with B and have to be always
> there. However, we see that kāruṇya, etc. manifest only on some occasions
> and not manifesting always. In the Valmiki Ramayana it is stated:
> Aranyakāṇḍa 24th sarga:
> क्रोधमाहारयत् तीव्रं वधार्थं सर्वरक्षसाम् ।
> दुष्प्रेक्ष्यश्चाभवत् क्रुद्धो युगान्ताग्निरिव ज्वलन् ॥ ३४ ॥ 33
> Rama stretched the formidable bow and lifted the arrows from his quiver to
> kill the demons and *assumed intense anger*.
> If anger were to be Brahman's inherent dharma, non-different from Brahman,
> the latter cannot be without it at any time. Just as agni is never without
> heat and light. But we see that this dharma had to be 'assumed' in order to
> be used. So also in the presence of shourya, kāruṇya will not manifest.
> There will be the abhibhava, subjugation, of one or several gunas in order
> that others are given dominance. This is a defect in the dharmi.
> Contrary to this, satyam, jnanam, anantam, ananda, are all svarupa of
> Brahman and will never leave brahman at any time nor will they become
> subdued at any time. Shankara has said in the BSB that if srṣtikartrtva
> etc. are svarupa of Brahman, he will have to be forever, without break,
> engaging in srishti. So with samharakartrtva, icchā, etc.
> If any two gunas are considered, they will have to be spoken of as
> different from each other. If they are non-different from Brahman, there
> will be no way of differentiating them from each other since Brahman cannot
> be differentiated from itself.
> Brahman is different from Jiva and jagat. This bheda is to be present in
> Brahman as its dharma, non-different from it. That will make for shruti
> virodha: na iha nana (bhedah) asti.
> If someone has the time kindly present what the Advaita siddhi has said
> for this objection of the Dvaitin: (It is in the 2nd pariccheda).
> // विरोधिगुणसंत्यागे स्यादैक्यं वाक्यगोचरम् ।
> अविरुद्धो हि वाक्यार्थो योग्यता यदपेक्षिता ॥१-६२६
> For Aikya or Unity of Jeeva and Brahma you have to reject the Gunas of
> Brahman opposing the Aikya. Then Aikya Vaakya like Tattvamasi will give
> Jeeva Brahma Aikya meaning. Because for correct Shabda Bodha the Yogyataa
> is necessary and there will be no opposing Pramana.//
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