[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra
svedagarbha at gmail.com
Thu Apr 4 08:23:55 EDT 2019
On Wed, Apr 3, 2019 at 11:51 PM Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Thu, Apr 4, 2019 at 8:47 AM Srinath Vedagarbha via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> Then you have to admit at least such existence of prArabdha is outside the
> scope of avidya kalpita jagat. Otherwise it also should have destroyed when
> jnAna is realized. This leads to advaita hAni. All arguments using arrow
> (already left from the bow) or inertia of potter's wheel, are all useless
> as the causes of such things are not related to each other.
> No use arguing with you. This has been my experience in the past. The
> problem is that you seem to be neither a sincere seeker of advaita
> information, nor a well read dvaitin. So I am not interested in arguing
> with you. This will be my last message to you in this forum. Any further
> objections from you will go unanswered by me.
Please note -- character assassination is the sign of weakness in
> My answer to the objection above: No, there is no advaitahAni. All
> discussion of jIvanmukti is at the vyAvahArika level, since in reality,
> there is no seeker, no bondage, and no liberation. Since we are talking now
> at the vyAvahArika level, there will be duality, i.e. avidyA, avidyAlesha,
> prArabdha, etc. Nothing wrong here.
Your view, holds that negation of the jagat as contemplated by "mithyAtva"
is from pAramarhika point-of-view, or officially what is coined
as "pAramArthikatvAkAreNa niShEdhaH". This view is held by some old
advaitins and many neo-vEdAntins.
Sri.Vyasa Tirtha refutes this position in His nyAyAmruta on the grounds of
anyOnyAshrya involved. pAramArthikatva, as defined, is
marked by characteristic of uncontradictedness or abAdhyatvam. It is only
when one has proper understanding of pAramArthatvam as not
liable to contradiction, can one will understand the concept of
"mithyAtvam" as bAdhyatvam. On the other hand, unless when one has
prior understanding of mithyatva as something subjected to negation or
liquidation, one can not able to understand pAramArthikatvam as
something which is not being subjected to contradiction.
Madhusudhana recognizes and accepts this anyOnyAshrya dOSha as pointed out
by nyAmritakAra, and thus argues for svarUpENaiva niShEdha doctrine for
this mithya jagat. Please see my earlier quote on this. If so, the very
prArabdha-karma being so part and parcel of this vyavahAra jagat, cannot be
said to still exist even after jnyAna realization.
If you try to avoid advaitahAni dOSha you will end up with anyOnyAshrya
dOSha in your position. Back to square one!
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