[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-605 to 1-627
vmurthy36 at gmail.com
Thu Jun 29 12:39:53 EDT 2017
The problem is Gunas and Vakyas giving Gunas of Brahman have meaning in
Dvaita but not in Advaita. The Upanishad is saying -
yatra hi dvaitam iva bhavati, tad itara itaraṁ jighrati, tad itara itaram
paśyati, tad itara itaram śrṇoti, tad itara itaram abhivadati, tad itara
itaram manute, tad itara itaraṁ vijᾱnᾱti. yatra tv asya sarvam ᾱtmᾱivᾱbhῡt,
tat kena kaṁ jighret, tat kena kam paśyet, tat kena kaṁ śṛṇuyat, tat kena
kam abhivadet, tat kena kam manvīta, tat kena kaṁ vijᾱnīyᾱt?
In Kevala Atma condition there is no Deva no Danava no Manuja no GooDha, no
Sarvavyapee because there is no Sarva but only One, there is no Sarvabhoota
Antaratma because there is no Sarva Bhoota at all but only One, No Karma
and so on. Therefore all the Gunas like Sarvajnatva become meaningless.
But for dull minded people the Sruti will first give instructions about
Saguna Brahma to make them understand Nirguna through Saguna. All the Bheda
Srutis cannot prove Dvaita because Dvaita is ALREADY KNOWN by Pratyaksha. A
baby to old man all know they are seeing Dvaita only. We don't expect Sruti
to come and tell us Dvaita is there in the world. Then why Bheda Srutis?
Because they are leading to Abheda Srutis like the Dog is leading to the
Lion in the dream. That is the only job they are doing. They are not
Pramanas for Dvaita.
On Thu, Jun 29, 2017 at 9:11 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Wed, Jun 28, 2017 at 3:56 AM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > Namaste
> > There is no Anyonya Ashraya Dosha also
> > because we are getting support for Gunas of Brahman being Mithya and
> > Nirgunatva of Brahman from many Upanishad Vakyas like Kevalo Nirgunasca
> > Svetashvatara Upanishad.
> The full shwEtAshwatara upanishad goes like :
> "ekO dEvaha sarvabhootEshu gooDhaha sarvavyApee sarvabhootAntarAtmA
> karmAdhyakshaha sarvabhootAdhivAsaha sAkshee chEtaa kEvalO nirguNascha ||"
> So, in this context we can not take 'nirguNa' as attributeless, because the
> upanishat has already listed several attributes such as Ekatva, Devatva,
> GooDhatva, sarva-vyAptatva, antarAtmatva, karmAdhyakshtva, adhivAsatva,
> sAkshee-tva, chEtanatva and Kevalatva and then says Brahman is NirguNa.
> Consistent with this upanishat, Brahman is said to be "kEvala" and hence
> His is nirguNa has to be interpreted as independent of prakti or prakrtika
> guNa-s. In other words, Brahman is not made out of anything that belongs to
> prakrti or its components. For this reason, Shrutis calls Him as NirguNa or
> Many people think, nirguNa means nir-vishEsha (or attributeless ) but we
> should remember that upanishat has already listed a host of
> attributes before saying Brahman is nirguNa. Therefore 'nirguNa' must also
> be interpreted consistent with the rest of the attributes that the
> upanishad has given.
> Once we cannot offered to deny guNa-s in Brahman, then the question becomes
> to how to interpret nEha nAnAsti kiMchana vAkya. Dvaitins are saying all
> above mentioend guNa-s in shwEtAshwatara are non-different from Brahman.
> This is how the saManvaya between Katha and shwEtAshwatara without negating
> any guNas in Brahman.
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