Attack on anubandha chatushtayam of Advaita based on shruti - 9
HARI AUM
Prostrations to all.
We have completed the analysis of Gita quoting of Madhva and the advaitin’s interpretation of the slokas with the previous mail. Now we will enter into the Katha Upanishad statement that Madhva quotes.
Any system or any theory that has to be proved has to be supported through sruthi, yukthi and anubhava. Sruthi means quotations which includes from the Vedas (of which Upanishads are a part), Smrithis (like Bhagavad Gita) and Brahma Sutra. Yukthi is proving through logical arguments. Anubhava is showing that the theory is not something that only selected individuals can experience but that which can be experienced by each one of us. Though Mayavada Khandanam is a logical work still Madhva after trying to prove that advaita is devoid of anubandha chathustayam entered into sruthi or quotations. Initially Madhva quoted from the Smrithi of Bhagavad Gita. Thus now he quotes from sruthi of Katha Upanishad and later will end the quotation with a sutra from Brahma Sutra.
Madhva continues thus:
“Indriyebhyah paraa hi arthaa arthebhyascha param manah
Manasasthu paraa buddhir budheraatmaa mahaan parah
Mahatah paramavyaktham avyakthaat purushah parah
Purushaat na param kinchit saa kaastaa saa paraa gatih ”
(Katha 1.3.10-11)
Greater than sense organs are the sense objects. Greater than sense objects is the mind. Greater than the mind is Buddhi. Greater than Buddhi is Atman (here as per Dvaita Mahaan and Atman are denoting the Self or individual Self or jeeva). Greater than Atman is Avyaktha or unmanifest. Greater than avyaktha or unmanifest is the Supreme Purusha. There is nothing greater than Purusha and he is to be aspired. Purusha alone is the final goal.
The main quotation of Madhva is to show that Purusha or Uttama Purusha or Vishnu is greater than Atman or individual Self. This clearly thus brings out the difference between individual Self or jeeva or akshara purusha and the Uttama Purusha of Vishnu. This thus justifies Madhva’s interpretation of the 15th chapter Gita verses which he quoted earlier. Both the Gita quotation and Katha quotation shows duality as existing which is against advaita’s stand of individual self being the same as Brahman.
Having seen Madhva’s quotation and his interpretation of the Katha statements, we will see the advaitin’s interpretation of the Katha Upanishad verses in the next mail.
PS: Pardon the long delay between mails on this thread. We are almost reaching the end of this particular thread. We will try to wind up this topic and have the summary of the same from anybody else in the forum so that “I” can ensure that at least one person has been following the threadJ.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
Prostrations to all.
We have completed the analysis of Gita quoting of Madhva and the advaitin’s interpretation of the slokas with the previous mail. Now we will enter into the Katha Upanishad statement that Madhva quotes.
Any system or any theory that has to be proved has to be supported through sruthi, yukthi and anubhava. Sruthi means quotations which includes from the Vedas (of which Upanishads are a part), Smrithis (like Bhagavad Gita) and Brahma Sutra. Yukthi is proving through logical arguments. Anubhava is showing that the theory is not something that only selected individuals can experience but that which can be experienced by each one of us. Though Mayavada Khandanam is a logical work still Madhva after trying to prove that advaita is devoid of anubandha chathustayam entered into sruthi or quotations. Initially Madhva quoted from the Smrithi of Bhagavad Gita. Thus now he quotes from sruthi of Katha Upanishad and later will end the quotation with a sutra from Brahma Sutra.
Madhva continues thus:
“Indriyebhyah paraa hi arthaa arthebhyascha param manah
Manasasthu paraa buddhir budheraatmaa mahaan parah
Mahatah paramavyaktham avyakthaat purushah parah
Purushaat na param kinchit saa kaastaa saa paraa gatih ”
(Katha 1.3.10-11)
Greater than sense organs are the sense objects. Greater than sense objects is the mind. Greater than the mind is Buddhi. Greater than Buddhi is Atman (here as per Dvaita Mahaan and Atman are denoting the Self or individual Self or jeeva). Greater than Atman is Avyaktha or unmanifest. Greater than avyaktha or unmanifest is the Supreme Purusha. There is nothing greater than Purusha and he is to be aspired. Purusha alone is the final goal.
The main quotation of Madhva is to show that Purusha or Uttama Purusha or Vishnu is greater than Atman or individual Self. This clearly thus brings out the difference between individual Self or jeeva or akshara purusha and the Uttama Purusha of Vishnu. This thus justifies Madhva’s interpretation of the 15th chapter Gita verses which he quoted earlier. Both the Gita quotation and Katha quotation shows duality as existing which is against advaita’s stand of individual self being the same as Brahman.
Having seen Madhva’s quotation and his interpretation of the Katha statements, we will see the advaitin’s interpretation of the Katha Upanishad verses in the next mail.
PS: Pardon the long delay between mails on this thread. We are almost reaching the end of this particular thread. We will try to wind up this topic and have the summary of the same from anybody else in the forum so that “I” can ensure that at least one person has been following the threadJ.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
posted by vedanta at
8:04 PM
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