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

Venkatraghavan S agnimile at gmail.com
Fri Jun 23 12:23:37 EDT 2017

Namaste Praveen ji,

On Fri, Jun 23, 2017 at 4:18 PM, Praveen R. Bhat <bhatpraveen at gmail.com>

> 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.

What I meant to say is that the bAdha of the rajata can also happen because
of shukti pratyaksha jnAna.

>> 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.

Yes their validity is accepted in vyavahAra and the same definition of
pramANa applies to all. The question is whether they are tAttvika or not.
In advaita siddhi there is a discussion that is somewhat similar to this.
There madhusUdana sarasvati svAminah says:

नह्यस्माकम् तत्त्वावेदकत्वं तद्वति प्रकराकत्वं,
तद्भिन्नत्वमतत्त्वावेदकत्वम्,  किन्त्वबाधितविषयत्वं तत्त्वावेदकत्वम्,
बाधितविषयत्वं चातत्त्वावेदकत्वम्, *अबाधितविषयत्वं च श्रौते ब्रह्मज्ञान एव न
तद्भिन्नज्ञाने तात्पर्यवद्वेदत्वेनैव तत्त्वावबोधकत्वात्* |

In the fifth defintion of mithyAtvam given by AnandabodhAchArya
(sadviviktatvam), madhusUdana sarasvati svAmi says that sattvam is that
which is pramANa siddha and pramANa is that which is doSha asahakrita
brahmANanda svAmi in explanation says this:
doShavidhayA jnAne nimittakAraNam avidyA, tAdrishakAraNatA nirUpakam
tattvamasyAdi vedAnta vAkya ajanya jnAnam, tasya bhramatvAt. natu
uktavAkyajanyajnAnam, pramAtvAt.

That is, everything jnAna apart from mahAvAkya janya jnAna is avidyA doSha
sahakrita jnAnam, and ultimately they are all bhrama only.



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