[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-605 to 1-627
v.subrahmanian at gmail.com
Thu Jun 29 22:21:49 EDT 2017
Adhyaropa-apavāda is considered as a laukika nyāya too:
Shankara says while citing it as a part of a verse BGB 13.14:
उपाधिकृतं मिथ्यारूपमपि अस्तित्वाधिगमाय ज्ञेयधर्मवत् परिकल्प्य उच्यते
सर्वतःपाणिपादम् इत्यादि। *तथा हि संप्रदायविदां वचनम्* --
अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते इति।
That shows the concept is that which has been used by 'sampradāya vit-s'.
In this uttaragita bhashya of Gaudapada, this nyaya is used:
In day to day life too this nyaya is used. During Ganapati puja, the idol
is purchased from the shop and the prānapratishtha, etc. is done to
'infuse' daivatva in it. To this idol worship is offered, naivedya is
given and prayers are made for ishtārthasiddhi. Then the visarjana is done
and the daivatva is 'removed' from it and the idol is disposed of in one or
the other way.
The concept is used by every mother of every culture: gumma is the best
example of this. Purandara dasa has composed two songs: one for adhyaropa
(gummana kareyadire) and the other for apavada (gummanelliha toramma).
On Fri, Jun 30, 2017 at 1:07 AM, Vidyasankar Sundaresan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Thu, Jun 29, 2017 at 2:58 PM, Srinath Vedagarbha via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > This not dvaitin's aakShEpa on advaitins, but rather rAmAnujIya-s on
> > advaitins.
> I was simply responding to your statement that the word nirguNa must be
> interpreted as an expression of an attribute or a descriptive property of
> brahman. It doesn't matter whether that comes from a rAmAnujIya perspective
> or an AnandtIrthIya one.
> > > Rather, the verse addresses how this eka deva is simultaneously the
> > > gUDha sarvavyApI sarvAtmA of the innumerable aneka bhUta-s. And still
> > > remains alone, kevala, one only, eka eva.
> > >
> > > It's just like saying nirguNaH and guNabhRt right next to each other,
> > > sarvendriya guNAbhAsam and sarvendriya vivarjitam right next to each
> > other.
> > >
> > >
> > I know how AV handles these verses using adhyArOpa-apavAda framework, but
> > such technique itself is not based on pramANa platform but rather
> > from outside. This is the key difference between AV and others.
> Like I've had occasion to say before, nice try! :) What exactly is meant by
> a "pramANa platform?" Whether AV or any other V, we all use buddhi to
> understand and interpret the vedavAkya-s. Unlike other V's, we don't bother
> resorting to extraneous texts. That is the key difference between AV and
> adhyAropa-apavAda is not a "technique" or "framework" imposed by us upon
> Sruti from outside. It is simply a descriptor of how Sruti and smRti
> themselves consistently handle the issue of One vs. Many. It is a
> descriptor of why Sruti and smRti often list diametrically opposite terms
> when talking about brahman - aNurbRhat, aNoraNIyAn mahato mahIyan,
> dUre-atyantike, jyeshTha-kanishTha-madhyama-pUrvaja-aparaja, ajAyamAno
> bahudhA vijAyate etc. It arises naturally when we see that Sruti says so
> much about brahman, including 'hRdA manIshA manasAbhikLptaH" and then also
> tells us, "yato vAco nivartante, aprApya manasA saha."
> Best regards,
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