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

[Venkatraghavan S]

Thank you Subbuji. Copying the group so that everyone can benefit from your
message. It is through sattvam (the mind) that sattvam (the guNa) is
transcended.

Regards,
Venkatraghavan




On 24 Jun 2017 3:34 a.m., "V Subrahmanian" <v.subrahmanian at gmail.com> wrote:

Thank you Venkat ji, for this piece from the Brahmānandī. There is the
'mahāmantra' in this regard from none other than Lord Krishna Himself in
the BG 18.48:

सहजं कर्म कौन्तेय
सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण
धूमेनाग्निरिवावृताः ॥ ४८ ॥

Shankara comments for the crucial part of the verse: सर्वारम्भाः आरभ्यन्त
इति आरम्भाः, सर्वकर्माणि इत्येतत् ; प्रकरणात् ये केचित् आरम्भाः स्वधर्माः
परधर्माश्च, ते सर्वे हि यस्मात् — त्रिगुणात्मकत्वम् अत्र हेतुः —
त्रिगुणात्मकत्वात् दोषेण धूमेन सहजेन अग्निरिव, आवृताः । सहजस्य कर्मणः
स्वधर्माख्यस्य परित्यागेन परधर्मानुष्ठानेऽपि दोषात् नैव मुच्यते ; भयावहश्च
परधर्मः । न च शक्यते अशेषतः त्यक्तुम् अज्ञेन कर्म यतः, तस्मात् न त्यजेत्
इत्यर्थः ॥

The idea is whatever action, whether for remaining in samsāra or for giving
up samsāra, there is no way 'action' is free of doṣa, defect. The action
for remaining in samsāra is rajasic and the other one is sāttvic, yet both
belong to the triguṇātmika māyā, which is itself the 'mahā doṣa' something
that has to be transcended. So, even the action involving using the mind,
for dvaitin or advaitin, is inevitable for transcending samṣara. And this
antahkaranam, the mahavakya of the veda, deśa,  kāla, etc. when / where the
saattvik act of attempting to grasp the Brahmajnānam, all are products of
maya, avidya, prakriti (BG 13.5,6) and hence doṣayukta. Yet that is the
only way one can rise above maya: through sattva. Sattvāt sanjyāte jnānam
is another Gita tenet and jnānān muktiḥ is also from the Gita.

regards
vs

On Fri, Jun 23, 2017 at 11:44 PM, Venkatraghavan S <agnimile at gmail.com>
wrote:

> Namaste Subbuji,
> Another nice explanation I came across is in the brahmAnandI.
> Coincidentally in the same fifth mithyAtva portion I looked up while
> talking to Praveen ji. Since it seemed relevant to Bhaskar ji's point I
>  mentioning here.
>
> Here the pp is making the same point - advaita jnAna can only be attained
> when there is vritti jnAna generated in the antah karaNam after mahAvAkya
> shravaNam. You, the advaitin, say antah karaNam is avidyA kAryam.
> So mahAvAkya jnAna has vritti jnAna apeksha, which has antah karaNa
> apeksha, which is avidyA kArya. So mahAvAkya as a pramANa ultimately has
> avidyA apeksha. Therefore how can you say mahAvAkya is doSha asahakrita
> jnAnakaraNatvam, which is your definition of pramANa?
>
> To this, Sri brahmAnandA says, yes mahAvAkya has avidyA apeksha, but here
> the apekshA of avidyA is not as a doSha. For example, a jaundiced patient,
> in whose driShTi, everything is yellow goes to a doctor. The doctor
> correctly diagnoses the patient. The doctor's knowledge (ie diagnosis) has
> an apekshA of pittam in the patient, but pittam is not a doSha for the
> doctor himself. So while the presence of pittam is a requirement for the
> doctor's jnAna, it is not capable of rendering the doctor's jnAna faulty,
> in the same manner as it affects patient's chakshu jnAna. In a similar way,
> mahAvAkya has an apekshA for avidyA, but that avidyA is not as a doSha that
> affects the tAttvikatva of its viShaya.
>
> Regards
> Venkatraghavan
>
> On 23 Jun 2017 11:36 a.m., "V Subrahmanian via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> Dear Bhaskar ji,
>
> Your nicely articulated question has been answered by Shankara in the
> ārambhaṇādhikaraṇa bhashya: tadanyatvammm. BSB 2.1.14:
>
>  तस्मात्प्राग्ब्रह्मात्मताप्रतिबोधादुपपन्नः सर्वो लौकिको वैदिकश्च व्यवहारः
> — यथा सुप्तस्य प्राकृतस्य जनस्य स्वप्ने उच्चावचान्भावान्पश्यतो निश्चितमेव
> प्रत्यक्षाभिमतं विज्ञानं भवति प्राक्प्रबोधात् , न च
> प्रत्यक्षाभासाभिप्रायस्तत्काले भवति, तद्वत् । कथं त्वसत्येन वेदान्तवाक्येन
> सत्यस्य ब्रह्मात्मत्वस्य प्रतिपत्तिरुपपद्येत ? न हि रज्जुसर्पेण दष्टो
> म्रियते ; नापि मृगतृष्णिकाम्भसा पानावगाहनादिप्रयोजनं क्रियत इति । नैष दोषः,
> शङ्काविषादिनिमित्तमरणादिकार्योपलब्धेः, स्वप्नदर्शनावस्थस्य च
> सर्पदंशनोदकस्नानादिकार्यदर्शनात् । तत्कार्यमप्यनृतमेवेति चेद्ब्रूयात् ,
> अत्र ब्रूमः — यद्यपि स्वप्नदर्शनावस्थस्य सर्पदंशनोदकस्नानादिकार्यमनृतम् ,
> तथापि तदवगतिः सत्यमेव फलम् , *प्रतिबुद्धस्याप्यबाध्यमानत्वात् *; *न हि
> स्वप्नादुत्थितः स्वप्नदृष्टं सर्पदंशनोदकस्नानादिकार्यं मिथ्येति
> मन्यमानस्तदवगतिमपि मिथ्येति मन्यते कश्चित् ।*
>
>
> Someone may kindly give a gist of the above so that in case Sri Bhaskar ji
> is not able to view the above lines in his system, it will help him.
>
> Thanks and regards
> subbu
>
> On Fri, Jun 23, 2017 at 3:25 PM, Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > 2) both abheda and bheda shrutis are atattvAvedaka.
> >
> > praNAms Sri Anand Hudli prabhuji
> > Hare Krishna
> >
> > When there was a discussion about shAstra prAmANya ( I don’t remember in
> > which group), when I said,  bandha mOksha, shAstra all are in the realm
> of
> > avidyA kshetra (vide adhyAsa bhAshya) someone asked me, OK after the dawn
> > of knowledge through shAstra vAkya you are going to say shAstra is also
> in
> > the avidyA kshetra, it is no more pramANa and pramANa, prameya, pramAtru
> > all are kevala avidyA vyavahAra so no reality in it. So after the dawn of
> > socalled knowledge you have you are sure that your approach towards
> pramANa
> > is avidyAtmaka.    If that is the case how can you be sure that the
> > socalled knowledge what you get from the shAstra is vidyA when shruti
> > itself is in avidyA kshetra ??  Since the person (pramAtru) who approach
> > the shruti is avidyAvanta, the pramANa the shruti is again in the realm
> of
> > this avidyA kshetra  you boldly declaring that what you got (prama)  from
> > this avidyA pramAna  which has been approached by avidyAvanta pramAtru is
> > ultimate satya and jnana!!  How can you be sure about your jnana when you
> > are claiming that shAstra is itself not directly teaching the brahman as
> > that and this ?? In short,  How can a atattvAvedaka vAkya can fetch you
> the
> > knowledge of tattva??  And again the karma, vidhi and phala which are
> part
> > and parcel of karma kAnda of veda you are  pushing it aside as avidyaka
> (if
> > not outrightly rejecting it)  and holding the other portion (jnana kAnda)
> > of same veda and claiming that knowledge obtaining from that is
> > unsublatable knowledge...It clearly shows your dubious approach towards
> > veda as pramANa.  He asked somany questions like this, I just remembered
> > this objectione when I read the shruti pramANa is in avidyAkshetra but
> > shruti knowledge is ultimate and other shruti / veda knowledge pertaining
> > to karma kAnda  is dvaita and hence avidyAtmaka.
> >
> > And frankly I don’t know what I had replied to him since it was almost a
> > decade ago :-)
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
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