[Advaita-l] [advaitin] A smart inference by Shankara

[Raghav Kumar Dwivedula]

Namaste Sudhanshu Ji
Sri SSS ji and followers of abhAva-vAda do not accept DSV, EJV etc., as
being  in line with bhAShya. They regard these as asAdhu prakriyas which
have serious problems - they don't land on to Advaita . They assert only
one prakriya is there viz , adhyAropa apavAda. So even the word 'SDV' is
redundant for them.

If you recollect an earlier message, Prashant Netiji felt that you seemed
unfamiliar with AA as the prakriyA involved, which I felt could be due to
inadequate communication reaching him, due to the innumerable posts and
many threads etc. This is quite understandable.

My understanding is that all who assert bhAvarUpatvaM of course agree that
AA is the method, but within that ambit, DSV is also possible.

The main thrust of abhAva-vAda is that if we assert bhAvarUpA avidyA, that
takes away from the idea of the entire teaching being only a prakriyA, a
method, to help us land on Advaita. AA should be understood as a
pedagogical tool rather than some metaphysical theory to explain how
Brahman became jagat through a bhAvarUpA avidyA, as is ostensibly the case
with the bhAvarUpA idea.

My take is that - it's naive to think those acharyas who assert bhAvarUpA
avidyA do not understand that AA is indeed the underlying method or that
they are trying to foist a metaphysical theory upon bhAShya which gives a
substantial ontological status to avidyA rendering it non-negatable.

Sure there can be discussion about this - whether avidyA is getting some
kind of "promotion" thereby. But to say AA is not understood by later
Acharyas who are thereby propounding a dualistic metaphysics, is an unwise
assertion.

Om



On Wed, 14 Aug, 2024, 8:24 am Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Michael ji.
>
> Both (followers of) SSS ji and Manjushree Hegde ji should first clarify as
> to which prakriyA they are talking about. Whether it is SDV, DSV, ajAti,
> eka-jIva-vAda, aneka-jIva-vAda, sattA-dvaividhya-vAda,
> sattA-traividhya-vAda, eka-sattA-vAda etc? We have different theories for
> different models catering to different adhikArIs. This is mentioned by
> BhAshyakAra in MANDUkya -  यापि बुद्धैः अद्वैतवादिभिः जातिः देशिता
> उपदिष्टा, उपलम्भनमुपलम्भः, तस्मात् उपलब्धेरित्यर्थः । समाचारात्
> वर्णाश्रमादिधर्मसमाचरणाच्च ताभ्यां हेतुभ्याम् अस्तिवस्तुत्ववादिनाम् अस्ति
> वस्तुभाव इत्येवंवदनशीलानां दृढाग्रहवतां श्रद्दधानां
> मन्दविवेकिनामर्थोपायत्वेन सा देशिता जातिः तां गृह्णन्तु तावत् ।
> वेदान्ताभ्यासिनां तु स्वयमेव अजाद्वयात्मविषयो विवेको भविष्यतीति ; न तु
> परमार्थबुद्ध्या ।
>
> //Failing to see that the convention of the eschatological mukti is only a
> concession to the Vyāvahāric view that man has a body, the Vyākhyāna
> schools have succumbed to 18 the belief that release is really an event in
> time to be attained after exhausting all karmas//
>
> Such statement by SSS ji attributing "failure" and "succumbing" by
> post-Shankara AchAryAs shows his ignorance of siddhAnta as propounded in
> sampradAya. SiddhAnta upholds ajAti as the only truth and speaks of SDV and
> DSV as means to lead thereto. Jivanmukti-videhamukti is valid in SDV which
> paves the way to DSV wherein jIvanmukti is treated as arthavAda. This in
> turn leads to ajAti which is the ultimate truth.
>
> Failure by SSS ji in appreciating the siddhAnta as being differently
> propounded to different aspirants depending on their adhikAritvam as
> enunciated by BhAshyakAra has resulted in SSS ji's succumbing to usage of
> fertile imagination to be propagated in the name of siddhAnta.
>
> Has SSS ji anywhere acknowledged the fact that jIvanmukti is treated as
> arthavAda in siddhAnta? You should check it from SSS ji followers and must
> come back. If he has not acknowledged it, then it speaks volumes about his
> correct representation of siddhAnta as presented by later AchAryAs.
>
> Regards.
> Sudhanshu Shekhar.
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