Satha DhUshaNi : Part V/ The List of topics dealt with in THE SATHADHUSANI

[Guest guest]

Sri:

 

Dear AasthikAs :

 

In the previous postings , adiyen covered 4 of the Vaadhams of

Satha dhUshaNi . Before adiyEn goes deeper into individual Vaadhams ,

it is good to list the Topics covered by the 66 Vaadhams of Satha dhUshaNi.

 

adiyEn is seeking the permisison of Dr.S.M.S.Chari to include them

from the appendix in his scholarly book on Satha dhUshaNi . This is for

educational purposes only .

 

LIST OF TOPICS DEALT WITH IN THE SATHA DHUSHANI

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1. According to the position held by the Advaitin , the term Brahman can not have

any import either primary or Secondary .

 

2. The enquiry into Brahman , which is held to be pure and devoid of all determinations

is unintelligible.

 

3. MeemAmsA which is scriptural exegesis is a single continous Saasthra but not a body of

discontinous and divergent SaastrAs.

 

4. Knowledge which is not enjoined is not the means to release but UpAsana .

 

5. After the removal of nescience , the continuance of the body is unintelligible.

 

6. Sacrifices etc., are not the means of vividisha but of Vedanaa ( Vividisha means

desire to know Brahman and Vedana means sense experience leading to pleasure

and pain) .

 

7. Verbal testimony is not by itself the means of immediate knowledge.

 

8. The possession of abundance of the four means Viz., nithya-anithya

vasthu vivEka etc., is not a prerequisite of Brahman-enquiry .

 

9. The advaithin who does not acknowledge the Absolute Reality of the PramANAs

is not eligible for a debate.

 

10. There is no entity that is devoid of all determinations.

 

11. Even indeterminate perception has for its content a qualified entity .

 

12. Perception does not apprehend a mere being .

 

13. Difference is not illusory but real.

 

14. That scripture is the final authority in matters of spirit does not hold

good with respect to the advaitins .

 

15. The Universe is not illusory ; the inference on the probans

Dhrushtavya urged in support of it is fallacious.

 

16. Even the VyAvartaanumAna does not prove the illusoriness of

Universe .

 

17. The relation of the consciousness to the object is quite intelligible

and is also possible.

 

18. In respect of him , who holds Brahman to be nothing but consciousness

the external manifestations itself is not possible.

 

19. Brahman can not be the locus of nescience.

 

20. That consciousness is self-luminous in the sense of not being an object of

knowledge is untenable .

 

21. Knowledge is originated and as such it is not eternal .

 

22. Consciousness is also subject to change because it is produced .

 

23. Consciousness is many .

 

24. Consciousness is not indeterminate.

 

25. Consciousness can not be identical with the Self.

 

26. The entity denoted by "I" (ahamarta ) is the Self.

 

27. The notion of the Self as the cogniser is not illusory ; the Self

is the knower .

 

28. The Pure consciousness can not be held to be the witness.

 

29. When there is a conflict between the perception and scripture,

that scripture is superior in validity to perception can not be established .

 

30. That real can be derived from unreal is untenable.

 

31. Release while there is embodiment is impossible (Jeevan Mukthi).

 

32. The supposition that in the appositional statements what is unreal

stands stultified by what is real is wrong .

 

33. That consciousness is one but appears to be many in the form of knower ,

known and knowledge as qualified by them is inadmissible.

 

34. In the advaitha system , the teaching (UpadEsa) is untenable.

 

35. That Nescience obscures Brahman is untenable .

 

36. The supposition that the Self is one but appears to be many owing to the difference

of the adjuncts does not stand.

 

37. The finite self cannot be identical with Iswara.

 

38. That some scriptural texts denote an impartite sense cannot be proved .

 

39. That nescience is a positive entity though opposed to knowledge is

neither established by perception nor by inference nor even by scriptural texts.

 

40. Nescience cannot rest even ihe finite selves.

 

41.The view that nescience is a defect , which is the cause of the illusion of

Brahman is riddled with contradictions.

 

42. The distinction between Mayaa and avidhyaa does not hold good .

 

43. That a knowledge of non-duality puts an end to nescience is untenable.

 

44. The complete cessation of nescience is also unintelligible.

 

45. That Brahman is not denoted by any verbal testimony does not hold good.

 

46. It is wrong to suppose that Brahman is the content of an injunction that

refers to the disassociating of Brahman from the world.

 

47. The view that all determinate knowledge is false because it is indeterminate

in its nature is untenable.

 

48. The advaithin can not claim that UpabrahmaNas support nirvisEsha vaadham .

 

49. The teaching referring to the oneness of Brahman and the Self is is intelligible

even without postulating nescience in Brahman .

 

50. The conditions laid down for eligibility to study the sacred texts are unintelligible

in the adviaitha system .

 

51. That consciousness is indeterminate in the state of release cannot be held

as it contradicts a number of Sruthi and Smruthi texts.

 

52. The contention that nirguNa Sruthi is stronger than SaguNa sruthi is inadmissible.

 

53. The material causality of Brahman does not consist in illusory manifestations

but in the transformation of Brahman as qualified by the subtle chith and achith into

the gross world .

 

54. Mayaa can not be held to be the material cause of trhe world .

 

55. The concept of effect is logically intelligible and it can never be regarded as illusory .

 

56. The concept of infinitude in advitha is unintelligible.

 

57. If Brahman is nirvisEsha , it can not be of the nature of pure bliss.

 

58. The concept of eternity too is inconceivable with respect to Brahman

devoid of Charactrestrics.

 

59. The term adhvitheeya signifies a Qualified entity .

 

60. That a thing is niether real nor unreal is self-contradictory .

 

61. The unity of the Self is inconceivable ( Jeeva-Brahma Iykyam).

 

62. The section viz., apasudraadhikaraNa does not find full justification

in the adhvaitha system .

 

63. A distinction between the persons eligible and noneligible to study

the VedAntha is difficult to draw in advaitha .

 

64. Asceticism as concieved by the advaitin is oppoesd to the principle

set forth in scripture and traditional codes .

 

65. The view that a SanyAsin is untouched by aflfictions and worldly acts is

inadmissible .

 

66. The Vedantha SutrAs are not in consonance with the teaching of advaitha .

 

The central doctrine of Advaitha is Brahman is pure consciousness devoid of

any attributes /determinations and constitures the sole reality NirvisEsha

Brahman is Sathyam) and all else is illusory/untrue ( Jagan MiTyaa).

Swamy Desikan's Satha DhUshaNi is a condemnation of this advaithic view.

 

We will now resume the study of the individual Sahasra NaamAs starting from

number 5 in the next few postings.

 

Sri Swamy Desikan ThiruvadigaLEaraNam,

Daasan , Oppiliappan Koil V.Sadagopan