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

Praveen R. Bhat bhatpraveen at gmail.com
Fri Jun 23 11:18:14 EDT 2017

On Fri, Jun 23, 2017 at 8:29 PM, Venkatraghavan S <agnimile at gmail.com>

> That abAdhitArthabodhanaparatvam / anadhigatatvam is a key condition for
> something to be a pramANa is something I am in agreement with. However, the
> visheShaNa of anya pramANena in abAdhitArtha viShayatva lakshaNa is a bit
> problematic as it leads to ativyApti in several instances,
​True, same pramANa can also negate it. anya can be taken as English any
then :)

> e.g. shukti rajata jnAna. One sees shell silver first, and through
> pratyaksha itself (ie not anya pramANa) viShaya bAdha happens.
I agree with what you intend to say, but I'm not sure if this is the best
example, since one still sees silver from the distance. He just uses
anumAna that it is not so.

> While both phalavatvam and asandigdha viShayakatvam are necessary
> conditions for pramANa, they are not sufficient (there is ativyApti in
> dehAtma aikya bhrama for example), the viShaya has to be abAdhitam too.
Of course, abAdhitatva is assumed in all pramANas.​

> In the strictest interpretation of this rule, the only pramANas are shruti
> vAkyas that have Brahman as their viShayam, because their artha is
> abAdhitam.
Could you please quote where such interpretation is given? I am afraid that
not only bhedashruti but other five pramANas will also cease to be pramANas
and one won't be able to even interpret the Shrutis with such apramANa
means. Their validity has to be necessarily accepted in vyavahAra and
pramANa definition has to be the same for all six.


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