[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-10 to 1-13

[V Subrahmanian]

On Fri, Jun 23, 2017 at 8:29 PM, Srinath Vedagarbha <svedagarbha at gmail.com>
wrote:

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> On Tue, Jun 20, 2017 at 10:34 PM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
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>> This is true. Shankara has said in the Br.up. Bhashya: 5.1.1:
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>>  न हि द्वैतम् अद्वैतं वा वस्तु जातमात्रमेव पुरुषं ज्ञापयित्वा पश्चात्कर्म
>> वा ब्रह्मविद्यां वा उपदिशति शास्त्रम् ; न च उपदेशार्हं द्वैतम् ,
>> जातमात्रप्राणिबुद्धिगम्यत्वात् ;
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>> Every being knows its limited nature without being instructed . Even
>> atheists do not claim that they are infinite. They only deny a supreme
>> power higher than themselves.
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> So also atheists do not accept there is such thing as 'jIva' which lives
> on after death. Your argument is wrong assuming athiest's notion of
> limitation is same as dvaitin's position of limitedness of jIva.
>

That one is dependent on someone else is common for the atheist and the
jiva. It is well known that the atheist does not accept a dehātirikta jiva.
That is not a point of contention her at all.

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>> And when Shruti teaches that Ishwara is infinite and if it also teaches
>> that the jiva is in truth finite, then there is the flaw of
>> vastu-paricchedatva for Ishwara and thereby His infinitude stands negated.
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> You think jIva's existence is material occupancy like box in a box.
> vastu-paricchedatva vAda is wrong. It may apply if terms involved are
> physical in nature and they cannot occupy same space at the same time.
> Don't you know when a person die, nothing physical is lost?
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It is not like a box in a box. That is why the vastu paricchedatva is
admitted as distinct from desha and kāla paricchedatva. Even ākāśa, though
desha pariccheda rahita, is admitted as kāla paricchinna since it is
produced and also vastu paricchinna since it is differently counted from
vayu, etc.

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> Why would jIva's existence make Ishwara is not infinite? He is infinite
> *in spite of* existence of jIv. That HIS aiShwarya!
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> When you advaitins yourself do accept simultaneous existence of Ishavara
> and jIva (albeit in vyavahaara), why are you denying jIva's existence based
> on illogical vastu-paricchedatva argument?
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Advaitins accept the difference based on upadhis and hence that is not a
problem. But when the upadhis are negated there is no bhedaka to show the
two are different. The persistence of vastu paricchedatva between Ishwara
and jiva is ishṭa in vyavahara.

vs

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