[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 310 - 314 Pativrataa Stree

[Vidyasankar Sundaresan]

> Chandramouliji - PraNAms.
> 
> Here is my understanding. 
> 
> ShrotavyaH, mantavyaH and nidhidhyaasitavyaH - are vidhhivaakyam since they  involve sadhana. Obviously one has to approach a teacher and make an effort to learn with required pre-requisites for knowledge - tat vijnaaraatham sa gurum eva abhigachet samit paaNiH. - scripture says to gain that knowledge one has to approach a qualified teacher. and Krishna echos the same statement in Geeta.. tat viddhi praNipaatena pari prashnena sevayaa - One has to approach a teacher with proper humility, and ask relevant questions to know the truth - Thus effort is involved and therefore vidhi is implied as there are no short cuts for gaining this knowledge. 
> 
> drashtavyaH - involves seeing - seeing is not really an action, in principle. I can not but see if my eyes are open and the mind is behind the eyes. Here it is seeing by the wisdom eye -Jnaana kshakshu -it involves- aparoxatayaa jnaatavyaH -the truth is neither by pratyaksha nor by paroksha but involves aparoksha as  it is not seeing or knowing an object but the very subject as the totality or re-cognition of one's own self by following the rest of the sadhana in terms of shrotavyaH .. etc.  
> 
> Hope I am clear.
> 

In this context, it would be useful to understand the mImAMsA distinctions between original injunctions
(apUrva vidhi) and subsidiary injunctions (niyama/parisaMkhyA vidhi). None of the upanishad vAkya-s
regarding AtmajnAna is an apUrva vidhi, as per advaita vedAnta reasoning. However, we do have room
to admit that some of them can be seen as niyama vidhi (a restrictive injunction) or a parisaMkhyA
vidhi (an excluding injunction). A niyama vidhi restricts the way in which a certain action is to be done
while a parisaMkhyA vidhi rules out certain ways in which to do it.
There are extensive discussions of these issues in the bRhadAraNyakopanishad bhAshya and its vArtika.
Sentences like AtmetyevopAsIta and vijnAya prajnAM kurvIta are described by Sankara bhagavatpAda as
being niyama vidhi-s that operate on the mind of the person where the vAkya janita vijnAna has already
arisen, i.e. on the mind of one who has already had the proper SravaNa of the vedAnta vAkya from a 
SrotrIya brahmanishTha guru.
As such, the word drashTavayaH simply means, icchasi yadi moksham, AtmadarSanam kuru. The action 
indicated here is not really an action that is to be undertaken in order to establish a new result. The AtmA
is svayaMsiddha, so it is only a way of using speech.
Best regards,Vidyasankar