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

[Srinath Vedagarbha]

On Fri, Jun 23, 2017 at 4:37 AM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Shri Venkatraghavanji,
>
> >Re the above, Sri vAdirAja's question is if the pramANa viShaya is
> >vyAvahArikam, it is by definition bAdhyam upon brahma jnAna. pramANa
> >according to advaitins is abAdhitArtha viShayatvam, so by definition, all
> >the shruti vAkya that have vyAvahArika vastu as their viShaya are not
> >pramANas. This point by vAdirAja is valid in my opinion, but is not a
>  > problem for advaita.
>
> One of the necessary conditions for a source of knowledge to be called a
> pramANa is that it should make things known that are not already known
> (anadhigata). What happens in this case can be examined in two phases. In
> the phase before the dawn of Brahman knowledge, both abheda and bheda
> shrutis are pramANas, since we are still in the vyAvahArika phase and there
> is no sublation of vyAvahArika objects. After the dawn of Brahman
> knowledge, *both* abheda and bheda shrutis, ie. the whole shruti itself,
> becomes atattvAvedaka and ceases to be a pramANa,




If both abheda and bheda shrutis are pramANas before bhama-jnyAna, then I
would argue there would not be any dawn of brahma jnAna at all, for what is
the nature of that jnAna ? jIva-brahm aikya jnAna? or jIva-brahma bEdha
jnAna? Since these are contradictory, it is jnyAna at all!

Your answer assumes there are already two phases of vyavahArika and
paaramaarthika are siddha before you even approach shruti. They are not.
Unless shruti is pramaNya as a whole, there is no such determination at
all.

Also from vAda perspective -- you cannot substantiate your argument based
on *your* siddhAnta of  vyavahArika and paaramaarthika. Dvaitins do not
accept such notions.

/sv