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AdvaitaSiddhi – Lecture 7 – Part 3

Posted by on April 16, 2016

Tadpratiyoginaha apratibhasikasyasa prapanchasya paramathikatwang cha syat iti cha
The dualist argues that tadpratiyoginaha=the pratiyogi of this negation i.e. the jagat is apratibhasika (since the negation is pratibhasika). Hence the contingency of it being paramarthika (absolutely real) would rise. This is because one cannot accept it to be vyavaharika, because the above discussion had entailed that a vyavaharaika object cannot be negated by pratibhasika negation.
In order to refute these objections, Madhusudana Saraswatiji says:
Na, prapanchanishedadhikaranebhutabrahmabhinnatwat nishedasya tatwikyatwe api na adwait hanikaratwam.
Na- this signifies the negation of the objections raised by the dualist. The Revered Author argues that the negation of the prapancha=world lets us gain the locus, where it is superimposed. Thus, he says, nisheda adhikarana the locus of the negation is Brahman itself. Hence the falsity of the world and establishment of Brahman are not two distinct positions. So, there is no possibility of advaita hani.
Na cha tatwikabhavapratiyogina prapanchasya tatwiktwapatti,
Pratiyogin=adjunct, tawikabhava=eternal absence. Jagat here is the pratiyogin for the jagat abhava. This absence is eternal absence. Thus this tatwiktwaabhava(negation of the absolute reality) already exists in this world, so it is impossible for the dualist to bring tatwikatwa (absolute reality) in this jagat.
tatwikabhavapratiyogini sukhtirajatadou kalpite bhyabhicharat.
Wherever you see the absence of the truth, like in the silver superimposed on the mother-of pearl, there one would have to accept the existence of truth, if the argument of the dualist is accepted.
Attatwika eva va nishedoyam, atwatiketwe api na pratibhasika kintu vyavaharika.
The dualist had provided three options to the advaitin. The negation can be paramathika, it can be pratibhasika, or else vyavaharika. In all the three cases the dualist tends to prove that the advaita position is not tenable. However, in the previous discussion it has been shown that if the negation is accepted to be paramarthika, then no negation of advaita does take place. Now the revered author says that even if vyavaharikatwa of the negation be accepted, then also there is no logical fallacy. It is to be noted that the advaitins do not accept the negation to be pratibhasika.
Na cha tarhi nishedasya badhetwen tatwikasattwavirodhitwat arthantaram iti vachyam, swapnarthasya swapnanisheden badh darshanat.
The dualist had argued that if the negation is accepted to be vyavaharika and the world is also vyavaharika, then since the advaitin negates the vyvahariktwa, it would be equivalent of negating this negation itself. However this would re-establish the reality of the world and there would be arthantara-dosha (proving the unintended). Madhusudana Saraswatiji says this is not true. In the dream state dream objects get negated by the dream itself.
Nishedasya vadhetwang paramarthikasawabiodhitwe na tantram, kintu nishedhyapeksheya nunyasatwakatwam, prakrite cha tulyasatwakatwat kathang na birodhitam.
The nisheda if vyavaharika then it would be negatable, but though it is so there in no tantram= rule that it would be against the paramarthikasatwam. The negatability of the negation does not make it contradictory to that which it tries to establish. If the negation is of lesser order of reality (nunyasatwakatwa), than the object of negation, it is only then when it fails to negate. However in this case, both the negation and the object of negation are vyavaharika, so they are of the same order of reality (tulyasatwaktwa). So no contradiction can be pointed out here.
Na cha nishedasya nisheda pratiyogisattwapatti iti vachyam.
The dualist ventures to argue that if the negation itself is negated then there will be “pratiyogisattwa-apaptti”. That is the pratiyogi, the adjunct of the negation will remain intact.
So the pratiyogi hereis the jagat and that would remain unnegated if the negation of this world is itself negated. To refute this argument, Madhusudana Saraswatiji syas,- na cha vachyam- one should not say so.

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