अद्वैतपरिशुद्धि :-Advaita Parishuddi- Tamil - By-Vid.Mani Dravid Sastri

[V Subrahmanian]

https://youtu.be/CZEdKh0uiZE

This text lays bare the infallibility of Advaita in the face of the objections raised by Sri Vedanta Desika in his Shatadushani.  Sri Sastrigal explains in Tamil, in the first few minutes, the background relevance of this book and its utility to the followers of Advaita. The text reveals that the objections raised do not apply to Advaita.

[Bhaskar YR]

The text reveals that the objections raised do not apply to Advaita.

 

praNAms

Hare Krishna

 

Sri SSS somewhere observes that the objections raised by dualists in these texts are mainly on Advaita vyAkhyAna-s, which itself treated as parishuddha shankara Advaita vedaanta by them and they never cared to see the ‘mUla’.  By the way, just curious to know, if objections in shatadushani are not applicable to the AV, then why there is rebuttal of the same text from Advaita sampradaya acharya !!?? 

 

Hari Hari Hari Bol!!!

bhaskar

[V Subrahmanian]

On Tue, Oct 15, 2024 at 4:49 PM 'Bhaskar YR' via advaitin <adva...@googlegroups.com> wrote:

The text reveals that the objections raised do not apply to Advaita.

 

praNAms

Hare Krishna

 

Sri SSS somewhere observes that the objections raised by dualists in these texts are mainly on Advaita vyAkhyAna-s, which itself treated as parishuddha shankara Advaita vedaanta by them and they never cared to see the ‘mUla’. 

The above observation purportedly made by Sri SSS is not based on the facts. Here is shown just one example to demonstrate that:

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्।। 2.12।।

But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.

For this Shankara's commentary at the end is: 

देहेभेदानुवृत्त्या बहुवचनं नात्मभेदाभिप्रायेण।।

The plural number (in we) is used following the diversity of the bodies, but not in the sense of the multiplicity of the Self.

Here is Jayatirtha's commentary to the same verse, based on Madhva:
where he cites Shankara's commentary above:

अत्र भगवता जीवानां परस्परमीश्वराच्च भेदे प्रतिपादितेऽपि बहुवचनं शरीरापेक्षया न त्वात्मापेक्षयेति वदतो . भविष्यत्युत्तरम्।

Vedanta deshika (Ramanuja):

देहभेदाभिप्रायेण बहुवचनम् नात्मभेदाभिप्रायेण इतिशङ्करोक्तं दूषयति पारमार्थिकेति।

The corresponding bhashya vaakya of Ramanuja that Deshika refers to is:

द्विचन्द्रज्ञानादौ तु चन्द्रैकत्वज्ञानेन पारमार्थिकतिमिरादिदोषस्य द्विचन्द्रज्ञानहेतोः अविनष्टत्वाद् बाधितानुवृत्तिः युक्ता। 

Thus the Ramanuja and Madhwa schools have taken the very vaakyas of Shankara for refutation.  The above is just one example out of many from the Bh.Gita itself. 

  

By the way, just curious to know, if objections in shatadushani are not applicable to the AV, then why there is rebuttal of the same text from Advaita sampradaya acharya !!?? 

Sri Sastrigal, in the brief introduction of the Text says: Those who have not studied Advaita thoroughly, if they are exposed to objections raised by the Shatadushani, are very likely to conclude that the objections are valid/true and Advaita indeed suffers from such defects. The text taken up labours with a view to prevent this  

warm regards

subbu

 Hari Hari Hari Bol!!!

bhaskar

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