[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[V Subrahmanian]

On Sat, Jul 22, 2017 at 10:27 PM, Aditya Kumar <kumaraditya22 at yahoo.com>
wrote:

> Asat-khyati :– what is being perceived is really non-existent, the error
> consists in the apprehension of the unreal or in the perception of
> non-existent entities. Hence world is unreal.
>
> Objection by Vedantin : But can hare's horn be perceived just like a
> clay-pot?
>
> Atma-khyati :- The inner cognition is apprehended as an external object.
> There are no external objects(apart from cognition of it), everything is
> consciousness. Hence the world is unreal.
>
> Objection by Vedantin : But then the very nature of consciousness itself
>  proves the existence of external objects different from consciousness for
> men are conscious of things or objects  of perception, and nobody is
> conscious of his perception merely. The very fact that the Atma-khyatins
> say that the internal cognition appears 'as something external' shows that
> the external world is real. If it were not real, the comparison 'like
> something external' would be meaning less. No one says that Devadutta is
> like a son of a barren woman.
>
> Other's objection to Vedantin : But even the Vedantins acknowledge the
> unreality of the external world.
> Vedantin's reply : Yes, but on the authority of the Vedas.
>
> Other's objection to Vedantin : So what are the objects/ what about the
> world which we perceive?
> Vedantin's reply : It's indescribable. sad-asad vilakshana.
>
> Other's objection to Vedantin : We are not satisfied with this.
> Vedantin's reply : That's perfectly fine, but this is the extent of
> logic/rationale that could be given. This also means you are not satisfied
> with the abheda interpretation of Sruti, if you accept Sruti as the
> ultimate authority.
>
> As you can notice, the interpretation of Sruti and the authority of Sruti
> is central to Shankara's Advaita. He never indulges in mindless logic.
>

Where has Shankara said the above? How do you link the above to Shankara's
Advaita.  On the other hand Shankara has said in the Mandukya bhashya
beginning:

यस्य द्वैतप्रपञ्चस्योपशमे अद्वैतप्रतिपत्तिः रज्ज्वामिव सर्पादिविकल्पोपशमे
रज्जुतत्त्वप्रतिपत्तिः, तस्य द्वैतस्य हेतुतो वैतथ्यप्रतिपादनाय द्वितीयं
प्रकरणम् ।


...The second chapter is to establish the unreality of duality through
reasoning.

In the beginning of the second chapter again Shankara says:

‘ज्ञाते द्वैतं न विद्यते’ इत्युक्तम् ‘एकमेवाद्वितीयम्’ (छा. उ. ६ । २ । १)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S02_V01&hl=%E0%A4%8F%E0%A4%95%E0%A4%AE%E0%A5%87%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AE%E0%A5%8D>
इत्यादिश्रुतिभ्यः । आगममात्रं तत् । तत्र उपपत्त्यापि द्वैतस्य वैतथ्यं
शक्यतेऽवधारयितुमिति द्वितीयं प्रकरणमारभ्यते — वैतथ्यमित्यादिना ।


In the first chapter with shruti base, the non-existence of duality has
been established. That was merely on the basis of the veda. The second
chapter is commenced* as even by reasoning* the unreality of dvaita can be
established.

So, there is mindful logic indulged in by Shankara. In the Advaitasiddhi
specific Advaita shruti vakyas have been discussed in detail and thus,
there is no 'indulging in mindless logic'.

Thus, the case of PM Modi is without any substance.



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