[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Akhandarthavaada Criticism - Slokas 1-972 to 1-980

[Venkatraghavan S]

Namaste Sri Anand ji,
That was a subtle point that I had missed. Thanks for pointing it out.

Kind regards,
Venkatraghavan

On 14 Jul 2017 7:52 a.m., "Anand Hudli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, Jul 14, 2017 at 12:34 AM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Dear Sri Anand ji,
> >
> > Great explanation, thank you. A question:
> >
> > Re this sentence "The siddhAnta position is that only the savanIya cakes
> > have to be made of flesh, not all puroDAshas.", should this be the
> > pUrvapakshi position instead?
> >
> > I ask because later you said (and the artha would be lakshaNa if all five
> > materials are included):
> > "The siddhAnta position here is that flesh is used in the place of all
> the
> > five savanIya materials, not just the puroDAsha."
>
>
> Dear Shri Venkatraghavanji,
>
> The pUrvapakShin argues, in the context of the sUtra 3.8.42 māṃsaṃ tu
> savanīyānāṃ codanāviśeṣāt, that the flesh of animals is to be used in the
> place puroDAshas even outside of the savana ritual. The siddhAntin points
> out that the sUtra itself restricts the puroDAshas to just the savanIya
> puroDAshas and one cannot suppose a mistake in the sUtra (savanIyashabdasya
> apramAdapAThAt - tantravArtika). Hence, only the savanIya puroDAshas have
> to be made of flesh. However, *within the savana ritual* the word puroDAsha
> has to be taken in its secondary meaning to include not just puroDAshas but
> also dhAnA (roasted barley), etc. The tantravArtika provides this
> explanation: puroDAshAn alaMkurviti prakRtau dhAnAdiShu lakShaNA dRShTA na
> tu savanIyashabdasya asavanIyeShu pravRttiH| sAhityAcca shakyate tena
> lakShayituM netareNa| na hi asavanIyasya puroDAshasya dhAnAdibhiH sambandho
> asti| tasmAdhAnAdInAM sthAne tarasA iti siddham| In the primary sacrifice
> (prakRti), the words "puroDAshAn alaMkuru" indicate with the secondary
> meaning roasted barley (dhAnA), and others. But this is not the case with
> the savanIya word, which does not indicate (puroDAshas) other than those
> used in the savana. Due to proximity (of being used in the same savana
> ritual), puroDAsha can imply dhAnA and others (since they too are used in
> the savana). But savanIya puroDAsha cannot imply other (than those used in
> savana). There is no relation between non-savanIya puroDAshas and dhAnA,
> etc. (used in savana). Thus it is established that flesh is used in the
> place of dhAnA and others.
>
> Anand
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