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

[Bhaskar YR]

there is no substitute for trying to understand Sankara bhagavatpAda's teachings from the original granthas. There's a lot of misunderstanding of what he actually says about bhakti, for instance, and people are prone to seeing contradictions where none exist.

Humble sAshtAnga praNAms Sri Vidya prabhuji
Hare Krishna

That is really very well said prabhuji.  It is because of this reason only 'sticking to the originals' is the best way of understanding 'the originals'.  It is also worth noting that when bhAmatikAra holding the 'same' bhAshya vAkya and interpreting entirely different from vivaraNakAra and vice versa by adopting various methodologies (prakriya-s) and theories and declaring that :  "my interpretation alone is the real meaning or import of the original bhAshya there is no other alternative", then it would be very difficult to determine which exactly is the true and genuine prakirya advocated by  mUlAchArya or mUlabhAshyakAra.  Under these circumstances we have to adopt a method in such a way that : 

(a) whenever there is any contradiction between / among vyakhyAnakAra-s it is better for us to follow the opinion which has complete acceptance of the original bhAshya.  
(b) instead of following the  Advaita prakriya (methodology) introduced on the basis of mere shushka tarka (dry logic) / or from the outside the circle of tradtion, just for the purpose of refutation of dualistic schools or for some other mundane purpose, it is an ideal way for us to follow the doctrine of the bhAshya which is belonging to orthodox  Advaita tradition.  And ofcourse, everyone would agree that in this context, better than all others' opinions the opinion (abhiprAya) of the mUlabhAshyakAra is of the utmost importance.  
(c) Like we prefer shruti over smruti when smruti goes against shruti, we have to follow the mUla bhAshya when various prakaraNa grantha-s propagating mutually  contradictory siddhAnta-s.  And credentials of these prakaraNa grantha-s to be evaluated in the light of mUla prasthAna traya bhAshya-s.  this preference is because  for the siddhAnta pratipAda only prasthAna traya bhAshya is valid and NOT the prakaraNa grantha-s.  

Sri SSS makes these observations like above while substantiating his insistence to stick to the original bhAshya instead of  post shankara vyAkhyAna-s from different schools like bhAmati and vivaraNa.  

Your humble servant
Hari Hari Hari Bol!!!
bhaskar