[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-605 to 1-627

[V Subrahmanian]

On Thu, Jun 29, 2017 at 9:11 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Wed, Jun 28, 2017 at 3:56 AM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste
> >
> >
> >
>
> > There is no Anyonya Ashraya Dosha also
> > because we are getting support for Gunas of Brahman being Mithya and
> > Nirgunatva of Brahman from many Upanishad Vakyas like Kevalo Nirgunasca
> of
> > Svetashvatara Upanishad.
>
>
> The full shwEtAshwatara upanishad goes like :
>
> "ekO dEvaha sarvabhootEshu gooDhaha sarvavyApee sarvabhootAntarAtmA
> karmAdhyakshaha sarvabhootAdhivAsaha sAkshee chEtaa kEvalO nirguNascha ||"
>
> So, in this context we can not take 'nirguNa' as attributeless, because the
> upanishat has already listed several attributes such as Ekatva, Devatva,
> GooDhatva, sarva-vyAptatva, antarAtmatva, karmAdhyakshtva, adhivAsatva,
> sAkshee-tva, chEtanatva and Kevalatva and then says Brahman is NirguNa.
>
> Consistent with this upanishat, Brahman is said to be "kEvala" and hence
> His is nirguNa has to be interpreted as independent of prakti or prakrtika
> guNa-s. In other words, Brahman is not made out of anything that belongs to
> prakrti or its components. For this reason, Shrutis calls Him as NirguNa or
> aprAkrita.
>
> Many people think, nirguNa means nir-vishEsha (or attributeless ) but we
> should remember that upanishat has already listed a host of
> attributes before saying Brahman is nirguNa. Therefore 'nirguNa' must also
> be interpreted consistent with the rest of the attributes that the
> upanishad has given.
>

BSB 3.3.39:  The Br.up. has several passages that teach Brahman is nirgunam:

वाजसनेयके तु निर्गुणमेव परम्ब्रह्म उपदिश्यमानं दृश्यते — ‘अत ऊर्ध्वं
विमोक्षाय ब्रूहि’ (बृ. उ. ४ । ३ । १४) ‘असङ्गो ह्ययं पुरुषः’ (बृ. उ. ४ । ३ ।
१५) इत्यादिप्रश्नप्रतिवचनसमन्वयात् । वशित्वादि तु तत्स्तुत्यर्थमेव गुणजातं
वाजसनेयके सङ्कीर्त्यते ; तथा च उपरिष्टात् ‘स एष नेति नेत्यात्मा’ (बृ. उ. ३
। ९ । २६) इत्यादिना निर्गुणमेव ब्रह्म उपसंहरति ।


BSB 2.3.47
स्मरन्ति च व्यासादयः —‘ तत्र यः परमात्मा हि स नित्यो निर्गुणः स्मृतः । न
लिप्यते फलैश्चापि पद्मपत्रमिवाम्भसा । कर्मात्मा त्वपरो योऽसौ मोक्षबन्धैः स
युज्यते । स सप्तदशकेनापि राशिना युज्यते पुनः’ इति ।

उपचितापचितगुणत्वं हि सति भेदव्यवहारे सगुणे ब्रह्मण्युपपद्यते, न
निर्गुणे  परस्मिन्ब्रह्मणि
।

http://bombay.indology.info/mahabharata/text/UD/MBh12.txt

12226022a सांकृतिश्च तथात्रेयः शिष्येभ्यो ब्रह्म निर्गुणम्

12226022c उपदिश्य महातेजा गतो लोकाननुत्तमान्

BGB 7.13:
एवंभूतमपि परमेश्वरं नित्यशुद्धबुद्धमुक्तस्वभावं सर्वभूतात्मानं निर्गुणं
संसारदोषबीजप्रदाहकारणं मां नाभिजानाति जगत् इति अनुक्रोशं दर्शयति भगवान् ।………

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३१ ॥  13.31
सगुणो हि गुणव्ययात् व्येति ; अयं तु निर्गुणत्वाच्च न व्येति ;

The word nirguṇa in the Shve.Up. means no doubt that Brahman is free of the
three guṇa-s of prakrti. But all guṇa-s accrue only by the combination of
these three gunas. Hence Brahman is nirgunam.  There is no aprākrta guna
for there is no 'a-prakrti' which can produce guna-s.  So too Brahman is
nirgunam. Whatever 'guna-s' that are listed in that mantra are all related
to the jiva-jagat which no doubt have prakriti sambandha. So, relative to
the jiva-jagat, Brahman is said to be karmḍhyakṣa, sākṣi, etc. But since
the jiva-jagat is negated by neti neti, even these 'guna-s' listed in the
shve. mantra stand negated.  In other words, they are all admitted
temporarily but not in the paramarthika.  Shankara summarizes the purport
of the  Shve. mantra in this Ishavasya mantra bhashya:

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥

 यथास्य देहस्य कार्यकरणसङ्घातस्यात्मा *अहं सर्वप्रत्ययसाक्षिभूतश्चेतयिता
केवलो **निर्गुणोऽनेनैव**स्वरूपेणाव्यक्तादीनां स्थावरान्तानामहमेवात्मेति
सर्वभूतेषु चात्मानं निर्विशेषं यस्त्वनुपश्यति,* सः ततः तस्मादेव दर्शनात् न
विजुगुप्सते विजुगुप्सां घृणां न करोति । प्राप्तस्यैवानुवादोऽयम् । सर्वा हि
घृणा आत्मनोऽन्यद्दुष्टं पश्यतो भवति ; आत्मानमेवात्यन्तविशुद्धं निरन्तरं
पश्यतो न घृणानिमित्तमर्थान्तरमस्तीति प्राप्तमेव — ततो न विजुगुप्सत इति ॥

regards
vs

>
> Once we cannot offered to deny guNa-s in Brahman, then the question becomes
> to how to interpret nEha nAnAsti kiMchana vAkya. Dvaitins are saying all
> above mentioend guNa-s in shwEtAshwatara are non-different from Brahman.
> This is how the saManvaya between Katha and shwEtAshwatara without negating
> any guNas in Brahman.
>
>
> /sv
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