[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyaratnavali Slokas 25 - 26

[Srivathsa Rao]

Even in the very beginning of mayavada khandana,
 Madhvacharya  say that brahman and brahma jgnana are different.He says,as
brahma jgnana is different from brahma.It is false,
as everything else other than brahma is false in advaitha.So,the advaitha
thattva is false he says.
So, he says it is waste to learn advaitha.

For this advaithi's answer,
Pragnanam brahma  (Brahman is knowledge) a mahavakhya says,Brahma and
brahman jgnana are not different ,but brahma jgnana is very swarupa of
brahman.
So,one cannot differentiate between brahman and brahma jgnana.Brahma and
brahma jgnana are one and same.

So,there is no question of saying brahma is true,and brahma jgnana ,i:e
advaitha tattva is false.




On Mon, Apr 6, 2015 at 11:44 AM, Venkatesh Murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
>
> Here I am showing how Advaita is always misunderstood by people not
> learning it through a Guru. The true meaning of Upanishad Sastra
> Advaita is not possible without a Guru's grace but only
> misunderstanding and confusion will be a result.
>
> Vaadiraaja has written Nyayaratnavali with lot of objections against
> Advaita.
>
> In Sloka 24 he is taking example from Chandogya 'Sadeva Somya Idam
> Agra Asit Ekam Eva Advitiyam'.
>
> The Advaiti will say In the beginning this Universe was only Existence
> and One without a Second Reality.
>
> In Sloka 25 he is saying -
>
> अतस्तवाद्वैतमेव द्वितयमभवद्बलात् ।
> उपस्थितिपरित्यागे काराणाभावतः श्रुतिः ॥
> Your Advaita Tattva itself will be a Second. Because you are saying
> Only Brahman is real and there is no Second real thing. Your Advaita
> Tattva statement is a Second thing. You cannot say other things are
> Second but Advaita Tattva is not a Second. There is no reason to say
> that.
>
> In Sloka 26 and next line he is trying to deliver the wicket taking
> Googly ball to the Advaiti -
> द्वितीयमिदमेवादौ निषेधेदिति मे मतिः ।
> निषिध्यमानद्वैतस्य बोधिका वागियं तव ॥
> अतत्ववेदिकैवासीच्छब्दशक्ति विचारणे ।
> I think you are saying there was no second thing in the beginning.Your
> saying is denying Dvaita. But your saying itself is a Second thing. It
> is meaningless and not giving the true meaning of the Upanisad Vakya.
>
> Knock out Googly ball imagined by Dvaiti - You said there is no Second
> thing after Brahman. But your sentence 'There is no Second thing after
> Brahman' is itself a Second thing. You have to agree your sentence is
> also unreal like other things in the Universe. Because it is part of
> Universe only. Your sentence is meaningless and contradictory. It is
> not the correct meaning of the Chandogya Vaakya.
>
> Successful sixer hit by Advaiti - Kindly read Sankara Bhashya for this
> Vaakya. Acharya has beautifully explained everything nicely. Taking
> example of deep  sleep. In deep sleep there is no Dvaita. The entire
> Universe has become One Existence. There is no second thing. After
> waking up you will say 'There was no Second thing but only One
> Existence'. This sentence is said in Waking. It has a meaning and
> existence in Waking. In deep sleep there is no Sentence no Words.
> Where is the contradiction here? It is a everyday experience of every
> man woman and child. Six runs.
>
>
> --
> Regards
>
> -Venkatesh
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