[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-511 to 1-524

[V Subrahmanian]

On Thu, Jun 22, 2017 at 2:58 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Venkateshji,
> ​
> On Thu, Jun 22, 2017 at 1:58 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> > तस्मान्नित्यैव वेदाख्यविद्या विद्यावतां मते ।
> >
> > नित्यायां च कथं द्वैतमद्वैतं किल ते प्रियम् ॥ १-५११
> > Teekaakaara is asking -
> >
> > नित्यायां वेदविद्यायां द्वैतं तत्त्वावेदकत्वातत्त्वावेदकत्त्
> > वाख्यप्रकारत्वं
> > कथं?
> >
> > You Advaiti like to see Abheda everywhere but why you are seeing Duality
> in
> > the Eternal Veda? You are dividing  the Eternal Veda Vidyaa into
> > Tattvaavedaka and Attatvaavedaka portions.
> > It is a funny situation here. Advaitis want to embrace Dvaita and Dvaitis
> > want to embrace Advaita. Advaitis are seeing Bheda in Veda Vidya and
> > Dvaitis want to see Abheda.
> >
>
> ​That is not true. We say that the Shruti has एक​वाक्यता in that all the
> sentences of the Shruti have commitment in revealing oneness. Some
> directly, being महावाक्यs and some indirectly, क्रमेण, being अवान्तरवाक्यs.
> So this understanding/ argument of Vadiraja is also incorrect.
>


This is the seminal sentence of the bhashyam on ekavākyatā between
karmakāṇḍa and upanishad portion: Br.Up.4.4.22:

नित्यं कर्मजातं सर्वम् आत्मज्ञानोत्पत्तिद्वारेण मोक्षसाधनत्वं प्रतिपद्यते ;
एवं कर्मकाण्डेन अस्य एकवाक्यतावगतिः । एवं यथोक्तेन न्यायेन एतमेव आत्मानं
विदित्वा यथाप्रकाशितम् ,

The nitya and kāmya  karma-s are prescribed by the karmakāṇḍa. Yet of these
all Vedantins agree that the kāmya is to be avoided in order to develop and
further mumukṣā. By avoiding kāmya and adhering to nitya, with the
appropriate attitude, one can come to jnana yoga. Thus, the natural way the
Upanishads teach is by seeing the entire veda as one entity having for its
supreme goal, mokṣa.

BSB 1.4.14 : Here Shankara is demonstrating 'ekavākyatā' between shruti
passage that teach creation of the world (which is definitely bhedayukta)
are aimed at teaching the Self-knowledge (abheda): In one vākya itself
Shankara shows that: Chandogya 3.8. 4 where the Shruti teaches the creation
of the three elements and through that the teaching of Atman-knowledge:

//न हि तत्प्रतिबद्धः कश्चित्पुरुषार्थो दृश्यते श्रूयते वा । न च कल्पयितुं
शक्यते, उपक्रमोपसंहाराभ्यां तत्र तत्र ब्रह्मविषयैर्वाक्यैः
साकमेकवाक्यताया गम्यमानत्वात् ।
दर्शयति च सृष्ट्यादिप्रपञ्चस्य ब्रह्मप्रतिपत्त्यर्थताम् — ‘अन्नेन सोम्य
शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य
शुङ्गेन सन्मूलमन्विच्छ’ (छा. उ. ६ । ८ । ४)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S08_V04&hl=%E0%A4%85%E0%A4%A8%E0%A5%8D%E0%A4%A8%E0%A5%87%E0%A4%A8%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF%20%E0%A4%B6%E0%A5%81%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%87%E0%A4%A8%E0%A4%BE%E0%A4%AA%E0%A5%8B%20%E0%A4%AE%E0%A5%82%E0%A4%B2%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A4%BE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BF%E0%A4%83%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF%20%E0%A4%B6%E0%A5%81%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%87%E0%A4%A8%20%E0%A4%A4%E0%A5%87%E0%A4%9C%E0%A5%8B%20%E0%A4%AE%E0%A5%82%E0%A4%B2%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%20%E0%A4%A4%E0%A5%87%E0%A4%9C%E0%A4%B8%E0%A4%BE%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF%20%E0%A4%B6%E0%A5%81%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%87%E0%A4%A8%20%E0%A4%B8%E0%A4%A8%E0%A5%8D%E0%A4%AE%E0%A5%82%E0%A4%B2%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B>
इति ।
मृदादिदृष्टान्तैश्च कार्यस्य कारणेनाभेदं वदितुं सृष्ट्यादिप्रपञ्चः श्राव्यत
इति गम्यते । तथा च सम्प्रदायविदो वदन्ति — ‘मृल्लोहविस्फुलिङ्गाद्यैः
सृष्टिर्या चोदितान्यथा । उपायः सोऽवताराय नास्ति भेदः कथञ्चन’ (मा. का. ३ ।
१५)
<http://advaitasharada.sringeri.net/display/bhashya/Mandukya?page=3&id=MK_C03_K15&hl=%E0%A4%AE%E0%A5%83%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%B9%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%AB%E0%A5%81%E0%A4%B2%E0%A4%BF%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%BE%E0%A4%A6%E0%A5%8D%E0%A4%AF%E0%A5%88%E0%A4%83%20%E0%A4%B8%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BF%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%9A%E0%A5%8B%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%A5%E0%A4%BE%C2%A0%E0%A5%A4%20%E0%A4%89%E0%A4%AA%E0%A4%BE%E0%A4%AF%E0%A4%83%20%E0%A4%B8%E0%A5%8B%E0%A4%BD%E0%A4%B5%E0%A4%A4%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%AF%20%E0%A4%A8%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%BF%20%E0%A4%AD%E0%A5%87%E0%A4%A6%E0%A4%83%20%E0%A4%95%E0%A4%A5%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A8>
इति ।
ब्रह्मप्रतिपत्तिप्रतिबद्धं तु फलं श्रूयते — ‘ब्रह्मविदाप्नोति परम्’ (तै. उ.
२ । १ । १)
<http://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S01_V01&hl=%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A4%BE%E0%A4%AA%E0%A5%8D%E0%A4%A8%E0%A5%8B%E0%A4%A4%E0%A4%BF%20%E0%A4%AA%E0%A4%B0%E0%A4%AE%E0%A5%8D>‘तरति
शोकमात्मवित्’ (छा. उ. ७ । १ । ३)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=7&id=Ch_C07_S01_V03&hl=%E0%A4%A4%E0%A4%B0%E0%A4%A4%E0%A4%BF%20%E0%A4%B6%E0%A5%8B%E0%A4%95%E0%A4%AE%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%8D>
 ‘तमेव विदित्वाति मृत्युमेति’ (श्वे. उ. ३ । ८)
<http://advaitasharada.sringeri.net/display/bhashya/svt?page=3&id=SV_C03_V08&hl=%E0%A4%A4%E0%A4%AE%E0%A5%87%E0%A4%B5%20%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%BF%20%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%BF>
इति ।
प्रत्यक्षावगमं चेदं फलम् , ‘तत्त्वमसि’ इत्यसंसार्यात्मत्वप्रतिपत्तौ सत्यां
संसार्यात्मत्वव्यावृत्तेः ॥ १४ ॥//

Thus there is absolutely no conflict that the advaitin sees between the
karma and jnana kānḍa-s.


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