[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-10 to 1-13

[V Subrahmanian]

On Wed, Jun 21, 2017 at 10:38 PM, Kalyan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote
>
>
>
> Leaving aside the question of verbs, can't we interpret this passage in
> the following dvaita-friendly way -
>
> In the state of moksha -
>
> 1. Vedas do not give any new knowledge to the mukta because the mukta
> already got all the knowledge that he/she could absorb from the vedas. Thus
> vedas have no further utility *as vedas* to the mukta.
>
> 2. A father is no longer a father, as the bonds with all his past children
> have been dissolved due to moksha and only his bond with the dvaitic
> brahman remains.
>
> Interpreted in this way, these statements do not imply a sublation of the
> world. However, what problems can come up with the above kind of
> interpretation of these statements?
>

The state of 'right knowledge' is taught as this by the Br.Up.2.4.14 by
distinguishing it from the state of ignorance:

यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं
शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते मदितर इतरं विजानाति यत्र वा अस्य
सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन
कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात् । येनेदं सर्वं विजानाति तं
केन विजानीयाद्विज्ञातारमरे केन विजानीयादिति ॥ १४ ॥

Thus, there is the sublation of the seeing / grasping instruments and the
seen / grasped objects in the state of 'sarvātmatva'. In this state which
is moksha for Advaitins (jivan mukti), all the things listed in the Br.up.
4.3.22:
अत्र पितापिता भवति मातामाता लोका अलोका देवा अदेवा वेदा अवेदाः । अत्र
स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा चाण्डालोऽचाण्डालः पौल्कसोऽपौल्कसः
श्रमणोऽश्रमणस्तापसोऽतापसोऽनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा
सर्वाञ्छोकान्हृदयस्य भवति ॥ २२ ॥

which are not cognized in deep sleep where the shruti teaches that the jiva
is one with the Supreme, freed of all karma, paapa, punya, etc. This state
of deep sleep where the jiva is free from samsara is taught as an
illustration for the state of moksha by the shruti. So, taking the first
cited mantra of sarvatmatva jnana where the seeing instruments and the seen
objects are not there, the conclusion is that in the state of moksha also
all these are not there. The distinction of seer-seeing-seen is absent both
in deep sleep and moksha.

Hence Shankara cites both the mantras in conjunction to conclude that the
abhāva of all these in the state of moksha, in the BSB 4.1.3:
 यदप्युक्तम् — अधिकार्यभावः प्रत्यक्षादिविरोधश्चेति, तदप्यसत् ,
प्राक्प्रबोधात् संसारित्वाभ्युपगमात् , तद्विषयत्वाच्च
प्रत्यक्षादिव्यवहारस्य ; ‘यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्’
(बृ. उ. २ । ४ । १४)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=2&id=BR_C02_S04_V14&hl=%E0%A4%AF%E0%A4%A4%E0%A5%8D%E0%A4%B0%20%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%AF%20%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%95%E0%A5%87%E0%A4%A8%20%E0%A4%95%E0%A4%82%20%E0%A4%AA%E0%A4%B6%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%A4%E0%A5%8D>
इत्यादिना
हि प्रबोधे प्रत्यक्षाद्यभावं दर्शयति । प्रत्यक्षाद्यभावे
श्रुतेरप्यभावप्रसङ्ग इति चेत् , न, इष्टत्वात् ; ‘अत्र पिताऽपिता भवति’ (बृ.
उ. ४ । ३ । २२)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S03_V22&hl=%E0%A4%85%E0%A4%A4%E0%A5%8D%E0%A4%B0%20%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A4%BE%E0%A4%BD%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A4%BE%20%E0%A4%AD%E0%A4%B5%E0%A4%A4%E0%A4%BF>
 इत्युपक्रम्य, ‘वेदा अवेदाः’ (बृ. उ. ४ । ३ । २२)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S03_V22&hl=%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%20%E0%A4%85%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%83>
इति
वचनात् इष्यत एव अस्माभिः श्रुतेरप्यभावः प्रबोधे ।

Before dawn of right knowledge samsāritva is admitted and the perception
etc. pramanas operate there. Post-dawn of right knowledge, the shruti
teaches the abhāva of pratyaksha, etc. Then, in the absence of
pratyaksha,etc. pramanas, will not the contingency of the absence of shruti
arise? No, that is a desirable effect for the Vedantin for the shruti
itself has taught: then the father is no father, .....the vedas are no
vedas.

From the Vedantin's point of view, the non-admission of the sublation of
shruti, etc. in moksha will contradict the teaching of the Upanishad as
stated above.

regards
vs




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