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

[Praveen R. Bhat]

Namaste Venkataraghavanji,

On Fri, Jun 23, 2017 at 1:30 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On 23 Jun 2017 4:19 a.m., "Anand Hudli via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> Sri vAdirAja's question is if the pramANa viShaya is
> vyAvahArikam, it is by definition bAdhyam upon brahma jnAna.

​Upon brahmajnAna, except for vastu, everything is bAdhya. Ergo, Vadiraja's
questioning prAmANya is invalid after jnAnotpatti. Its valid only in
vyavahArakAla. Thence...


> pramANa
> according to advaitins is abAdhitArtha viShayatvam,

I would say that such definition means anya pramANena
abAdhitArtha-viShayatvam/ abAdhitArthabodhanaparatvam. This includes
Ishvara, higher lokas such as svarga, etc, and their means such as
agnihotra, etc, and several other means such as putrakAmeShTi, yajna for
rains, etc. Another way Vedas are talked about that they are alaukikopAya
for laukikaphala.

Interestingly, I found an argument similar to Vadiraja's dismissed so here
<https://www.google.co.in/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&uact=8&ved=0ahUKEwjEuKn689PUAhWKto8KHX8FAYAQFgglMAA&url=http%3A%2F%2Fkavitakosh.org%2Fkk%2F%25E0%25A4%25B8%25E0%25A5%258D%25E0%25A4%25B5%25E0%25A4%25BE%25E0%25A4%25AE%25E0%25A5%2580_%25E0%25A4%25B8%25E0%25A4%25A8%25E0%25A4%25BE%25E0%25A4%25A4%25E0%25A4%25A8%25E0%25A4%25A6%25E0%25A5%2587%25E0%25A4%25B5_%2F_%25E0%25A4%25AA%25E0%25A4%25B0%25E0%25A4%25BF%25E0%25A4%259A%25E0%25A4%25AF&usg=AFQjCNE6qI_3L2huFxapxaWntu7cogjKjw>,
with your specific supplementation of the argument:

प्रश्न - यदि अद्वैत वाद वेदों का प्रामाण्य स्वीकार करता है तो वेदों के
कार्मकाण्ड प्रतिपाद्य विषय को बाधित मानता है या अबाधित। यदि बाधित मानता है
तब तो उसका अप्रामाण्य स्वीकार करना हुआ और यदि अबाधित मानता है तो
द्वैतापत्ति होगी।

उत्तर - वेदों का प्रामाण्य फलवान निश्चित अर्थ के बोधन में है, परमार्थ
अबाधितार्थ के बोधन में नहीं है। इसलिए कर्मकाण्ड-प्रतिपाद्य विषय बाधित होने
पर भी वेद का अप्रामाण्य नहीं हो सकता।


> so by definition, all
> the shruti vAkya that have vyAvahArika vastu as their viShaya are not
> pramANas.

​As above, they are still pramANa for vyavahArika vastu not grasped by
​other sense organs.
​


> This point by vAdirAja is valid in my opinion, but is not a
> problem for advaita.
>
So its not a valid objection.​

​gurupAdukAbhyAm
,
--Praveen R. Bhat
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