[Advaita-l] ***UNCHECKED*** Fwd: A comparative analysis of drishTi-srishTi-vAda and srishTi-drishTi-vAda

[Sudhanshu Shekhar]

Namaste V Subramanian ji.

Yes. It is well understood that Buddhism does not admit of eternal Atman.
And that such eternal Atman is to be known through Upanishads only.

However, the point of contention here is -- as mentioned in 4.26, it is the
chitta itself which appears as
bAhya-artha-AbhAsa.नाप्यर्थाभासश्चित्तात्पृथक् । चित्तमेव हि
घटाद्यर्थवदवभासते यथा स्वप्ने

VijnAnavAda holds that there is no bAhya-artha. There is bAhya-artha-AbhAsa
and that is chitta itself.

This has been admitted by Advaita, is my view, as seen from 4.28 bhAshya --
यस्मादसत्येव घटादौ घटाद्याभासता चित्तस्य विज्ञानवादिना अभ्युपगता,
तदनुमोदितमस्माभिरपि भूतदर्शनात्.

Is there any error in this view?

This matches completely with drishTi-srishTi-vAda which holds
drishTi-eva-srishTi.

Regards.




On Thu, 7 Sep, 2023, 1:44 am V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Baahyaartha niraakaranam is admitted by both Advaitin and Bauddha:
>
> That the Buddhists have not admitted the eternal Atman has been mentioned
> by Sri Shankaracharya in the bhashya on Mandukya-karika of Sri
> Gaudapadacharya:
>
> क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तायिनः ।
> सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥
> तथा धर्मा इति आकाशमिव अचलमविक्रियं निरवयवं
> नित्यमद्वितीयमसङ्गमदृश्यमग्राह्यमशनायाद्यतीतं
> ब्रह्मात्मतत्त्वम्, ‘न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यते’ (बृ. उ.
> ४-३-२३) इति श्रुतेः । ज्ञानज्ञेयज्ञातृभेदरहितं परमार्थतत्त्वमद्वयमेतन्न
> बुद्धेन भाषितम् । *यद्यपि बाह्यार्थनिराकरणं ज्ञानमात्रकल्पना च
> अद्वयवस्तुसामीप्यमुक्तम् । *इदं तु परमार्थतत्त्वमद्वैतं वेदान्तेष्वेव
> विज्ञेयमित्यर्थः ॥
>
> *Even though the Bauddha denied the triputi, the external objects and
> admitted the idea that everything is just consciousness, and thereby came
> very close to the Advaya vastu of the Vedanta, *yet,  this paramārtha
> tattvam Advaitam (characterized by the nitya chaitanyam for which Shankara
> cited the vakyam above) is to be known only from the Upanishads.
>
> Regards
> subbu
>
> On Wed, 6 Sep 2023, 8:40 pm Sudhanshu Shekhar via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Chandramouli ji.
> >
> > //4-25 to 27 are presentation in the kArika of the refutation of
> > SautrAntika and VaibhAshika Systems of Buddhism by the YogAchAra System
> of
> > Buddhism. This refutation of those Systems is accepted in the Advaita
> > SiddhAnta as stated in the preamble to 4-28. No separate refutation of
> > those Systems are presented here in the kArika.//
> >
> > Perfect.
> >
> > //But then the same line of argument as used by the YogAchAra System is
> > used now, in 4-28, to refute the YogAchAra System itself  by the
> > SiddhAntin.//
> >
> >
> > The bhAshya merely refutes the position of chitta-janma held by
> > vijnAnavAdI. For other concepts, such as non-existence of bAhya-artha and
> > bAhya-artha-AbhAsa-of-chitta, the position of vijnAnavAdI appears to be
> > upheld by Advaita.
> >
> >
> > //Thus what is cited as from 4-26, while having been  accepted as
> > refutation of the other Systems of Buddhism, is rejected  later in 4-28
> > from the standpoint of  Advaita Siddhanta.//
> >
> > I cannot see any rejection of the quoted portion of 4.26. Chitta-janma is
> > rejected by advaitI, but not the bAhya-artha-AbhAsa-of-chitta. In fact,
> > that is admitted and used as a logic to prove absence of chitta-janma.
> >
> > In any case, I will apply mind on this issue.
> >
> > Request the view of other learned members, V Subramanian ji,
> > Venkataraghavan ji, Praveen Bhat ji, among others.
> >
> > Regards
> >
> > On Wed, 6 Sept 2023, 18:25 H S Chandramouli, <hschandramouli at gmail.com>
> > wrote:
> >
> > > Namaste Sudhanshu Ji,
> > >
> > > No.
> > >
> > > 4-25 to 27 are presentation in the kArika of the refutation of
> > > SautrAntika and VaibhAshika Systems of Buddhism by the YogAchAra System
> > of
> > > Buddhism. This refutation of those Systems is accepted in the Advaita
> > > SiddhAnta as stated in the preamble to 4-28. No separate refutation of
> > > those Systems are presented here in the kArika. But then the same line
> of
> > > argument as used by the YogAchAra System is used now, in 4-28, to
> refute
> > > the YogAchAra System itself  by the SiddhAntin. Thus what is cited as
> > from
> > > 4-26, while having been  accepted as refutation of the other Systems of
> > > Buddhism, is rejected  later in 4-28 from the standpoint of  Advaita
> > > Siddhanta.
> > >
> > > Regards
> > >
> > >
> > > <
> >
> https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail
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> > >
> > > <#m_-199895866034657173_DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>
> > >
> > > On Wed, Sep 6, 2023 at 5:15 PM Sudhanshu Shekhar <
> > sudhanshu.iitk at gmail.com>
> > > wrote:
> > >
> > >> Namaste Chandramouli ji.
> > >>
> > >> //Yes. But this is vijnAna vAda. Not  accepted in Advaita
> SidddhAnta.//
> > >>
> > >> But 4.25 to 4.27 are approved by VedAnta, says verse 4.28-
> "प्रज्ञप्तेः
> > >> सनिमित्तत्वम्’ (मा. का. ४ । २५) इत्यादि एतदन्तं विज्ञानवादिनो बौद्धस्य
> > वचनं
> > >> बाह्यार्थवादिपक्षप्रतिषेधपरम् आचार्येणानुमोदितम्".
> > >>
> > >> The quoted section "नाप्यर्थाभासश्चित्तात्पृथक् । *चित्तमेव हि
> > >> घटाद्यर्थवदवभासते* यथा स्वप्ने" appears in 4.26. That also stands
> > approved
> > >> by Advaita. Does it not?
> > >>
> > >> Regards
> > >>
> > >>
> > >>
> > >>
> > >>
> > >>
> > >>
> > >>
> > >>
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> >
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