[Advaita-l] Two Advaitic verses with a profound combined purport

Praveen R. Bhat bhatpraveen at gmail.com
Thu Apr 4 00:57:18 EDT 2019

Namaste Srinathji,

On Thu, Apr 4, 2019 at 8:32 AM Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Madhusudhana Sarswati will not agree with you.
> In AS, his recourse to objection from Dvaitin is to accept  "svarUpENaiva
> niShEdha" of this prapancha.
> He takes this route to avoid the anyOnyAshrya raised in Nym.  wide ;
> nApi dwitIyaH : - abhAdhyatvarUpa pAramArthikatvasya bhAdhyatvarupa
> mithyAtvaniruNyatvEna, anyOnyAShrayat | pAramArthikatva-syApi
> svarUpeNa niSEdhE, prathamapaxOkthadOshapthi: athaH: tasyApi
> pAramArthikatvAkAreNa niShEdhaE anavastA iti chEt –
> myvam – svarUpENaiva trikAlikaniShEdhasya, prapanchE sukthi rUpyAdau cha
> angikArAth |

Everything said by you later is in contradiction to the above refutation
itself with an assertion in the end so: shUktirUpyAdau cha angikArAt.

> But, this acceptance of negation by svarUpa of this world,  will render the
> world to null and reduced to utter non-existence (asat).

There goes another literal interpretation! Take the word nAmarUpAtkajagat,
for example. What do we understand by it? nAmarUpe AtmA (#AtmAnau would
mean dvaita for a dvaitin!)= svarUpaM yasya jagataH tat jagat. If advaitin
were to say nAmarUpAtmakajagat mithyA, a dvaitin will suddenly jump and say
AtmA has been called as mithyA! What it really means for an advaitin though
is that AtmA/svarUpa of the world is nAmarUpa which itself cannot come
about without a sadbrahma as adhiShThAna. If you interpret svarUpa as
brahman, no one denies that for jagat. Yet, here svarUpa is not in the
sense of adhiShThAna at all. The nature of the world is a changing nature,
that doesn't mean that existence is changing.

> Then, since
> advaita holds identity between kArya jagat with kAaaNa Brahman, such
> svarUpa niShedha makes the kAraNa Brahman also equally asat at the end.
Again, pls understand shUktirUpyAdau cha angikArAt in a better way. The
kAraNatva of brahman is also mithyA for an advaitin, as nirguNa brahman has
no kArya outside of it for it to become kAraNa; else your argument is akin
to someone who goes to sleep and since there is no world for him, he also
is non-existent!

That's the problem with mAyavAda my friend.
advaitavAda is not mAyAvAda no matter howmuchever dvaitins yell at the top
of their voice from rooftops, since the commitment is to sadbrahma, not

Now I will also say something you did not say and conclude so: asanneva sa
bhavati, asadbrahmeti veda chet!

--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */

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