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

[H S Chandramouli]

Dear Sri Anandji,


 Please bear with me for continuing the discussion. You have observed


 << In short, the followers of the bhAmatI school hold that well known and
accepted vidhis such as the adhyayana vidhi, gurUpagamana vidhi, etc. are
sufficient to ensure the student of vedAnta will realize the Self through
shravaNa, manana, and nididhyAsana, without the need for further vidhis. >>
.


 Yes. No doubt it has been well argued out so. There could however be
counter arguments also as is no doubt the case as brought out clearly in
your response itself. But there is an additional issue in my question. It
is


 << what is Sri Bahagavatpada's view on the issue ? >> .

    Since Bhamati is a commentary on the Bhashyam , is it clearly mentioned
   therein whether the above view is an independent view of Sri Vacahaspati
   Mishra or Sri Appayya Dikshita , or is it their interpretation of the view
   held by Sri Bhagavatpada ? Have Sri Vachaspati Mishra or Sri Appayya
   Dikshita made any mention of what Sri Bhagavatpada himself might have meant
   in this regard. In respect of the first three views where Sri Dikshita has
   mentioned the supporting references relied on by them for their views, it
   is clear that those respective commentators themselves felt that the views
   represented the views of Sri Bhagavatpada himself . That is why I sought in
   my earlier mail for any such supporting references relied on by the Bhamati
   School from the Bhashyam for their conclusions. From your response I gather
   that it is their own independent conclusion not necessarily based on the
   Bhashyam. I am not by any means suggesting that the arguments lose their
   validity on that score. But I just want to know the factual position.
   Please confirm.


 Regards

On Wed, May 13, 2015 at 11:37 AM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Shri Chandramouliji,
>
> You wrote:
> However for the fourth alternative namely << vidhi abhava ( no vidhi ) >>
> held by
> the Bhamati school , you have not mentioned if they rely on any supporting
> Bhashya references. Are there any such supporting references or is it to be
> concluded that its view is contrary to the Bhashyam.
>
> shrImad appayya dIkShita, himself the renowned author of the
> kalpataru-parimala text of the bhAmatI school, has perhaps proposed the
> bhAmatI view as the "final view" on the subject of vidhi for shravaNa,
> manana, and nididhyAsana. He has presented the bhAmatI view at the end,
> after explaining all others. Broadly, there are two reasons for rejecting
> any view that says there must be a vidhi. First, as VAcaspati says, no
> person can be enjoined to have Brahma sAkShAtkAra, direct realization of
> Brahman (na tAvad brahmasAkShAtkAre puruSho niyoktavyaH), because it is of
> the very nature of Brahman, eternal, and cannot be produced (tasya
> brahmasvAbhAvyena nityatvAdakAryatvAt). Further, if upanishad vAkyas become
> injunctions they cannot retain their status as revealing the true nature of
> the Self. Rather, their significance would become limited to conveying
> injunctions. Thus, it is established that the upanishads are not about
> injunctions regarding knowledge (tasmAnna bodhavidhiparA vedAntA iti
> siddham).
>
> Second, there are other vidhis already in place that make further vidhis
> for shravaNa and the rest redundant. For example, there is the general
> vidhi "svAdhyAyo adhyetavyaH" which enjoins one to learn the Veda
> (including VedAnta). There is also a vidhi that enjoins one to approach a
> Guru, "tadvijnAnArthaM sa gurumevAbhigacchet", which says one should
> approach only the Guru to know That. Those who believe in a parisaMkhyA
> vidhi because it enjoins one to give up other activities and focus on
> vedAnta vichAra are not right. For, it is not possible for those who are
> not sannyAsins to give up other (vaidika and/or laukika) activities. And
> regarding sannyAsins, there is a vidhi "brahmasaMstho amRtatvameti",
> meaning one who is a brahmaniShTha will attain mokSha, which prescribes
> sannyAsa and rules out any other pursuit besides contemplation on Brahman.
> When sannyAsa is prescribed it implies one has to give up all other
> pursuits. Another vidhi based on "shrotavyaH etc." would be redundant and
> without a purpose. If the argument is about accepting a vidhi to focus only
> on advaita vedAnta and not be distracted by other philosophies, for example
> dvaita, even this is not right, because even a hundred vidhis cannot save
> one who is so deluded to accept other philosophies. Such a person without
> shraddhA in advaita surely does not have the grace of Ishvara, for there is
> a saying "IshvarAnugrahAdeva puMsAmadvaitavAsanA."
>
> Regarding Shankara bhagavatpAda's acceptance of vidhi in sUtrabhAShya
> 3.4.47 (as explained in my previous message), there is not really a vidhi
> here. For, shravaNa, manana, and nididhyAsana clearly make known what is to
> be known and that they do this is evident in the world, without any need
> for a vidhi (vastvavagamavaishadyahetutvasya ca lokasiddhatvena teShu
> vidhyanapekShaNAt). So Shankara's seeming acceptance of a vidhi in 3.4.47
> is not acceptance of a vidhi, but rather a vidhi-ChAyA, a semblance of a
> vidhi, which is what he refers to in sUtra bhAShya 1.1.4. This vidhi-ChAya
> is like an arthavAda and serves the purpose of  praising shravaNa, manana,
> and nididhyAsana so that one may practice them excellently.
>
> In short, the followers of the bhAmatI school hold that well known and
> accepted vidhis such as the adhyayana vidhi, gurUpagamana vidhi, etc. are
> sufficient to ensure the student of vedAnta will realize the Self through
> shravaNa, manana, and nididhyAsana, without the need for further vidhis.
>
> Anand
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>