[Advaita-l] Nyaya Sudha Objections 1

[Durga Prasad Janaswamy]

Hari Om
Namaste.

aatmaa is akaTya pramaNa for Brahma.

Everyone knows that  I exist.  No one experiences the absence of self.

regards


On Mon, Feb 8, 2016 at 9:07 AM, Aurobind Padiyath via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
> " Madhva reject that position and argues that unless at least a single word
> denotes an object (of knowledge) in its primary meaning, that same object
> cannot be target for secondary meaning of other words." That may be valid
> only in the case of an object other than the subject. For indicating the
> subject which is subject of all things that is not valid.
>
>
> Aurobind Padiyath
>
>
>
>
>
> On Mon, 8 Feb 2016 22:22 Srinath Vedagarbha via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > 2016-02-08 5:09 GMT-05:00 V Subrahmanian via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org>:
> >
> > > On Mon, Feb 8, 2016 at 11:52 AM, Venkatesh Murthy via Advaita-l <
> > > advaita-l at lists.advaita-vedanta.org> wrote:
> > >
> > > >  Namaste
> > > >
> > > > DR. B.N.K. Sharma has written a condensed translation of Nyaya Sudha
> > > > in English.
> > > >
> > > > We can discuss the objections of the Teeka Raayaru Jayatirtha and see
> > > > if his objections against Advaita are legitimate. Is he correctly
> > > > understanding Advaitis or simply finding faults?
> > > >
> > > > Dvaitis think if a person has studied Nyaya Sudha he is a Dvaita
> > > > Pandita. This is the best book from the Dvaitis side.
> > > >
> > > > First Adhyaya of Brahma Sutras is Samanvaya. Samanvaya is all
> > > > Upanishads are logically connected and describing Brahman only. Not
> > > > some other thing.
> > > >
> > > > Here there is one objection.
> > > >
> > > > Advaitis say Brahman cannot be expressed in words. If Brahman is
> > > > Avacya means cannot be expressed in words how can you talk about
> > > > Samanvaya of Srutis. You yourself said even Sruti cannot express
> > > > Brahman.
> > >
> > >
> > > Advaitins do not say that the Shrutis or words do not at all express
> > > Brahman.  They admit that Brahman is taught by the means of lakṣaṇā
> vṛtti
> > > by the Shruti/words. There is no rule that a word should convey an
> object
> > > only through vāchya; it can be lakṣaṇayā too. This is acceptable to all
> > > shāstras. If this is not admitted no vyvahara can take place.
> > >
> > >
> > To represent pUrvapaxa correctly -- dvaitins are not saying you cannot
> > use lakshyArtha at all. What they are saying is that unless a vasthu( or
> > viShaya of vAk) has known through its mukhyArtha, the same vastu cannot
> be
> > subject of lakshyArtha at all.
> >
> > In the sentence ‘gangayAm gOShaH’ (village is in Ganga), the term ‘ganga’
> > must be understood as in secondary meaning (lakshyArtha) as the village
> is
> > on the “bank” of ganga. Here the term “ganaga” indirectly indicating the
> > bank of the river ganaga.
> >
> > Whereas in the sentence ‘gangyAm mInaH’ (fish in ganga), the same term
> > ‘ganga’ must be understood in primary meaning (mukhyArtha) of the “the
> > river Ganga”. Why? Because fishes are admitted to be in the river and not
> > on the bank.
> >
> > Advaita says there is no words who’s primary meaning denotes Brahman. ALL
> > words only in their secondary meaning indicate Brahman (i.e.
> > indirectly/lakshANavritti denote Brahman).
> >
> > Madhva reject that position and argues that unless at least a single word
> > denotes an object (of knowledge) in its primary meaning, that same object
> > cannot be target for secondary meaning of other words. In the above
> example
> > – unless the object “river bank” is denoted by word “bank” in its primary
> > meaning, it cannot be target of indirect/secondary meaning of the word
> > “ganga” in “gangayAm gOShaH”. Similarly, unless object of our knowledge
> > brahman, in Advaitic assertion “brahman is avAchya” etc, cannot be known
> at
> > all if all words denote in secondary meaning only.
> >
> > /SV
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> --
>
> Aurobind Padiyath
> +91-9689755499
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