[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[Venkatesh Murthy]

Namaste
On Sat, Jul 22, 2017 at 6:40 PM, sreenivasa murthy <narayana145 at yahoo.co.in>
wrote:

> Dear Sri Venkatesha Murthy,
> You write : "Nothing wrong in Vyaakhyaanakaara correcting and
> adding explanations to Bhaashyakaara. Silly people think we should not
> touch Bhashyakaara at all."
>        Have you come across with such silly persons? What are the names,
> either past or present, of such silly persons?
>
A Famous Name is SSS Holenarsipur Swami. He said only Adi Sankara's Exact
words are correct. Even if you change one small thing in his Bhashya it is
wrong. Others are in this list. You know them.


> Thanking you,
> With respectful regards,
> Sreenivasa Murthy
>
>
> ------------------------------
> *From:* Venkatesh Murthy via Advaita-l <advaita-l at lists.advaita-
> vedanta.org>
> *To:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> vedanta.org>; V Subrahmanian <v.subrahmanian at gmail.com>
> *Cc:* Venkatesh Murthy <vmurthy36 at gmail.com>
> *Sent:* Saturday, 22 July 2017 5:43 PM
> *Subject:* Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva
> Vada - part 1
>
> Namaste
>
> If you take Vyakarana Sastra there Panini is the Master. Vararuchi wrote
> his Vartika but in many places he is not agreeing with Panini and in some
> places he has removed Panini sutras. In some places he has corrected
> Panini. In others he has explained Panini very nicely. Then Patanjali has
> written Mahabhashya and in some places he has defended Panini and in some
> places he has agreed with Vararuchi. That is why they say उत्तरोत्तरमुनीनां
> प्रमाणम् The next Muni is more correct than previous Muni.
>
> This is the tradition. Nothing wrong in Vyaakhyaanakaara correcting and
> adding explanations to Bhaashyakaara. Silly people think we should not
> touch Bhashyakaara at all.
>
> On Sat, Jul 22, 2017 at 3:49 PM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > On Fri, Jul 21, 2017 at 10:20 PM, Aditya Kumar via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > >
> > > Further, many scholars like P M Modi(not the minister) opine that
> > > Madhusudana clearly deviate from Shankara, quite boldly, which can be
> > > verified by reading his works like Gudarthadipika.
> > >
> >
> > Madhusudana Saraswati, at the very first invocation to his Gudarthadipika
> > says:
> >
> > भगवत्पादभाष्यार्थमालोच्यातिप्रयत्नतः । प्रायः प्रत्यक्षरं कुर्वे
> > गीतागूढार्थदीपिकाम् ॥ १
> >
> > He has at the very outset said that he is lookig into the Śānkara bhāṣyam
> > with great effort shed light on almost each letter (word) of the Gita's
> > deep meaning.
> >
> > When such is his commitment to Shankara's bhashya, it is only strange
> that
> > such allegations are made against MS.
> >
> >
> > oting P M Modi from the Introduction part of 'Siddhantabindu' English
> > translation :-"To illustrate briefly, in Advaitsiddhi, Madhusndana has at
> > various places differed from Sankaaracharya in his interpretation of the
> > Brahmasutras which he has quoted. He is the only exception from among the
> > Aeharyas of the Sankara Sehool of Vedanta, to differ from Sankara in this
> > manner."
> >
> > > "But in the Gndharthadipika he goes further and rejeets the view of
> > > Sankara altogether whenever , he found that it was not in harmony with
> > the
> > > Bhaktimarga of the Gita."
> > > Here the author is talking about the fact that Madhusudhana Saraswati
> > > considers Bhakti Marga as a legitimate 3rd marga other than Jnana and
> > > karma. However, Shankara and the mainstream Advaita does not consider
> > > Bhakti marga as a path in itself like Jnana and Karma. Considering
> this,
> > it
> > > is perhaps not surprising to see this interpretation of Tat Tvam Asi.
> > >
> >
> > Can any specific instances from the MS's commentary be shown to
> > substantiate the above claims?
> >
> >
> > > Further, if we compare Madhusudana Saraswati and/or Prakasananda
> > Saraswati
> > > with the likes of Vachaspati Mishra, in terms of how they explain the
> > > unreality of the world, it is clear that there is some radical
> difference
> > > in the approach. Where Misra focuses solely on Maya/Ajnana and proceeds
> > to
> > > elaborate it in line with Shankara's explanation of Maya, MS and PS
> > > (needlessly) attempt to explain the unreality of the world purely from
> a
> > > logical stand point. For instance, the world which we perceive is
> because
> > > Ajnana projects the world and hides our intrinsic nature. The dream
> > > examples are mere illustrations to explain the concept of maya/ajnana.
> > > But MS and PS try to take the examples/illustrations itself as the
> proof
> > > or stretch them beyond it's sphere of application(as originally
> intended
> > by
> > > the authors) and try to arrive at unreality logically.
> >
> >
> > Shankara's bhashya-s are full of instances of  explaining
> > maya/avidya/unreality of the world on sound logical terns.  Those who
> have
> > not studied the bhashyas under the guidance of traditional Acharyas alone
> > make such claims as above.
> >
> > regards
> > vs
> >
> >
> > > However, it is clear that whenever the logic fails or reaches it's
> limit,
> > > they inevitably rely on the Sruti statements of abheda nature. When
> > > eventually, you had to rely solely on sruti, what was the need to
> explain
> > > it solely from a logical point of view? In doing so, both these persons
> > > have stretched the illustrations beyond it's application and used the
> > same
> > > as proof. This is same like various schools of Buddhists.
> > >
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>
>
>
> --
> Regards
>
> -Venkatesh
>
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-- 
Regards

-Venkatesh