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

[Ravi Kiran]

>
> > सादृश्यैक्ये स्थानमत्योरैक्ये व्याप्त्यैक्यपूर्वके ।
> >
> > सावकाशैक्यवाग् भेदवाक् तु स्वार्थपरायणा ।१-५२४
> >
> > It is a bit difficult to translate but I will try - For Aikya Sruti we
> have
> > to give meaning of Sadrushya Aikya - two similar things treated like One,
> > Sthana and Mati Aikya - two things in similar place or two persons having
> > similar opinion treated like One, Vyapti Aikya - two things being
> together
> > like if one is there another is also there and if one is not there
> another
> > is not there and these two things treated as One. This Aikya Sruti is
> > Saavakaasha. But the Bheda Sruti is revealing its meaning directly. It is
> > Niravakaasha.
> >
> Actually, vAdirAja is talking about a mImAmsa principle - when there are
> two rules (rule 1 and rule 2) that can be applied, and we are wondering
> which rule to apply in two places (place A and place B). If Rule 1 can be
> applied in both A and B, and Rule 2 can only be applied in A, then the
> mImAmsa maxim is apply Rule 2 in A, and Rule 1 in B.
>
> If you had applied Rule 1 in A, then Rule 2 would be rendered useless.
> Therefore to save Rule 2 from being rendered useless (nirvakAsha), apply
> the maxim so that both rules are applied (sAvakAsha). vAdirAja is saying if
> you accept abheda shruti then bheda shruti will be rendered niravakAsha,
> and therefore to make it sAvakAsha, you have to interpret abheda in abheda
>

You meant,  bheda in abheda, above ?


> shruti so that bheda is not rendered niravakAsha.
>
> To this we say, not so, because bheda shruti is not rendered niravakAsha -
> it is very much accepted so long as one is in vyavahAra - it is only denied
> in parmArtha, but in that instance the entire veda is left behind,
> including advaita shruti. The sAvakAsha - niravakAsha principle can only be
> applied if the veda has any relevance to the issue in question. So long as
> vyavahAra exists, both bheda and abheda shruti are sAvakAsha, when in
> paramArtha, the very necessity of a pramANa is removed, so the question of
> the application of sAvakAsha-niravakAsha principle is rendered moot.
>
> Regards
> Venkatraghavan
>
>
Nice explanation Venkatraghavan Ji

Thanks

> >
> >
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