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

[Vidyasankar Sundaresan]

On Thu, Jun 29, 2017 at 2:58 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
> This not dvaitin's aakShEpa on advaitins, but rather rAmAnujIya-s on
> advaitins.
>
>
I was simply responding to your statement that the word nirguNa must be
interpreted as an expression of an attribute or a descriptive property of
brahman. It doesn't matter whether that comes from a rAmAnujIya perspective
or an AnandtIrthIya one.


> > Rather, the verse addresses how this eka deva is simultaneously the
> > gUDha sarvavyApI sarvAtmA of the innumerable aneka bhUta-s. And still
> > remains alone, kevala, one only, eka eva.
> >
> > It's just like saying nirguNaH and guNabhRt right next to each other, or
> > sarvendriya guNAbhAsam and sarvendriya vivarjitam right next to each
> other.
> >
> >
> I know how AV handles these verses using adhyArOpa-apavAda framework, but
> such technique itself is not based on pramANa platform but rather supplied
> from outside. This is the key difference between AV and others.


Like I've had occasion to say before, nice try! :) What exactly is meant by
a "pramANa platform?" Whether AV or any other V, we all use buddhi to
understand and interpret the vedavAkya-s. Unlike other V's, we don't bother
resorting to extraneous texts. That is the key difference between AV and
others.

adhyAropa-apavAda is not a "technique" or "framework" imposed by us upon
Sruti from outside. It is simply a descriptor of how Sruti and smRti
themselves consistently handle the issue of One vs. Many. It is a
descriptor of why Sruti and smRti often list diametrically opposite terms
when talking about brahman - aNurbRhat, aNoraNIyAn mahato mahIyan,
dUre-atyantike, jyeshTha-kanishTha-madhyama-pUrvaja-aparaja, ajAyamAno
bahudhA vijAyate etc. It arises naturally when we see that Sruti says so
much about brahman, including 'hRdA manIshA manasAbhikLptaH" and then also
tells us, "yato vAco nivartante, aprApya manasA saha."

Best regards,
Vidyasankar