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

Praveen R. Bhat bhatpraveen at gmail.com
Sun Jul 23 13:11:39 EDT 2017

Namaste Adityaji,

On Sun, Jul 23, 2017 at 9:59 PM, Aditya Kumar <kumaraditya22 at yahoo.com>

> A : You have already admitted V Misra rejects EJV.
​Kindly do not partially quote me, that would be to misquote me, if you did
understand what I said. To reinforce: I said that Bhamatikara agrees with

> So even from a traditional standpoint, there is reason to believe that DSV
> is alien to Shankara.
​No, as above, Bhamatikara agrees with one version of DSV. Even if he did
not, he is not the end of tradition and that in NO WAY means it is alien to
Shankaracharya. It is alien to whosoever's books you are reading with great
commitment against the traditional perspective. Please understand that
traditional stance is even one example of traditional Acharya stating
something is taken as supporting a view. Shankaracharya says in Mandukya
4th chapter that "anumodAmahe, we joyfully approve" Vijnanavadins approach
of refuting the reality of this world as a mere perception. Then he goes
ahead and refutes the momentariness of their consciousness. We're done
there. So no amount of selectively quoting BSB will work.

> Main reason is because, DSV is not explicitly propounded anywhere by
> anyone before Vidyaranya.
​Incorrect. So many statements of Shankaracharya and Shruti itself have
been shown by many people in this very thread.

> However, PS and MS both explicitly state it.
Not at all.

So the view that DSVada proposed by earlier Advaitins is simply an
> interpretation.
Even SDV is an interpretation.​

In doing so, we have to compromise heavily.

One small instance is Tat Tvam Asi as already discussed.
​Discussed incorrectly as already clarified by Chandramouliji. tattvamasi
is not the only mahAvAkya, nor is it limited to four.

> Another thing we can notice is that, earlier Advaitins had Shankara's
> works as their subject matter.
​Again, there's no earlier or later in tradition. If there is, it is
asmadAchArya paryantAm to each traditional student. To an
anything-goes-as-Vedanta self-styled researcher​, it may not be. Thats
called ardhajaratInyAya.

> But MS decides to pick Nyayamruta as his main subject matter in his
> flagship Advaitasiddhi.
So? Sureshvaracharya wrote an independent Naishkarmyasiddhi. ​Do you know
what is the praise reserved for MS in the sampradAya, which is not even
said about anyone else, including Bhamatikara? You should look up what is
said of the limits of his knowledge.

Madhwa's proponents are realists. But instead of saying - we have
> fundamental difference because we consider the world as Anirvachaniya, what
> was the need to give Nyayamruta legitimacy by claiming to object it.
​Its his prerogative. That you or I do not ​understand what need was there
doesn't mean there was no need. I'd like to know if you are willing to
answer: what are your qualifications for assessing the need of MS' work(s)?

In doing so, MS essentially might have revived the almost dead Madhwa's
> school (specially after the fame of Vidyaranya).
​Assumptions and more assumptions, was that a ridiculous conclusion of one
of your researcher scholar books? Even if he did, so what? It helps manana;
each sAdhaka has to undergo the same, lest he end up in confusion like...
you will have enough to fill the gaps. dvaita stands right in the face, no
one has to teach it. Bhashyakara has no issues with several dvaita
traditions, since he says jeShyAmi sarvAn Arabhe cha chintAm, why should MS
or anyone else fear a revived dvaita sampradAya?

Please note that I am not attacking anyone personally even passively.
​Oh, you are actively doing so!​ It may not be direct, but it is actively
being done, else I wouldn't be pulled back in the discussion.

> A : I want to know which orthodox tradition studies Advaitasiddhi or
> Siddhanta Muktavali?
How many orthodox traditions do you know of? Go to Kailashashram, Rishikesh
where both have been taught by the mahAmaNDaleshvara. My own Acharyaji has
studied them there. You will find many places in Kashi where it is taught.
Mani Dravid Shastriji and others in the tradition regularly teach it. These
are just some examples. Others may point out more please.

> ​gurupAdukAbhyAm,
> --praveen

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