estimator

Please use copy paste and quote things here.

Its too late in india now. I am off for today, but you can leave your questions. Having said that, I dont think this is a discussion forum.

@Debbie all i see are quotes from dvaita Acharyas

Else, it will be assumption, not criticism

If you have any criticism of advaita, i suggest you first quote Sri Shankara first for the position you criticize.

Look, I am not here to debate on dvaita. I am here to hopefully clarify things from advaita pov

I think most people who criticize advaita generally would not have read Sri Shankara. I hope that is not the case here.

Who said duality can be constructed from swaroopa lakshana and infinity??

Brahman is the cause of the worlds - only known from sruti

I think your question is "how can reality be non-duality"? In that context i said non-duality can never get contradicted. Now your second question is different - how do you know duality is contradicted. Thats from sruti, of course.

We cannot ascertain brahman without sruti.

Reality is that which never gets contradicted. Like a dream can get contradicted upon waking up. But reality never gets contradicted. Only non-duality cannot be contradicted because there is nothing else to contradict it.

Brahman cannot be proved without Sruti. Smriti like Gita is based on Sruti.

Like Bhagavan Krishna says, for the realized person, the vedas are not of much use. (For such a person, non-duality is direct. No proof is required).

All proving also exists only in the state of duality. Sruti statements are proof of non-duality for those who are in duality.

Pramanas exist only in the state of duality means no duality implies no pramanas

A statement and its converse dont necessarily have same truth value

My claim is - If there are pramanas, then there is duality

If there is duality then there exists prananas - this is not my claim

Pramanas imply duality. No duality imply no pramanas. This is Sruti logic.

I get message saying comments are not meant for extended discussions.

Tat tvam asi is not an absolute pramana. There is no need for this pramana in the state of liberation. When there is no duality, there are no pramanas.

Something can be considered as advaita viewpoint if traditional advaitins have said it and there is consensus from traditional advaitins on it. I would like to know which traditional advaitin said this and in which work.

Where does advaita say that experience does not exist? Can you quote any advaitin on this?

@SK I will check where he said that. But it may be of interest to note that another Mahabharara scholar Alf Hiltebeitel thinks that the role of Krishna/Vishnu is central to the epic. Not an interpolation.

@SK the link you gave appears to be a summary of the work of Madhukar Ramrav Yardi. Not of Sukthankar. I think your claim was about Sukthankar. Is that correct?

"Suktankar says mahabharata was similarly Vaishnavized by Bhargava poets." - Source please.

@Debbie In my humble and honest opinion, advaita brings out some of deepest meanings of the Vedas, Upanishads, Bhagavad Gita. It is certainly not a quick and easy method. Of course, I see that your opinion is different. Perhaps we can agree to disagree.

@Debbie I disagree with your comment that advaita is for the intellectually lazy. Just reading the wonderful commentaries of Sri Shankara, gives a lot of intellectually enriching experience. And when I read the advaita-siddhi of Sri Madhusudhana Saraswati, I realize the intellectual depth of advaita.

@Debbie I am not a dvaitin. My position is more aligned with advaita. But I acknowledge that some of the most challenging and logical criticism of advaita, came from dvaitins. Of course, this has also helped advaitins put advaita on a stronger footing.