dvaita and advaita
anandhudli at HOTMAIL.COM
Thu Jul 6 14:38:17 CDT 2000
On Thu, 6 Jul 2000 08:25:44 -0700, Ravisankar Mayavaram
<miinalochanii at YAHOO.COM> wrote:
>By assigning dvaita to vyAvahArika and advaita to pArAmarthika you can
>to some extent resolve it. Anand Hudli wrote in these lines long back
>either here or SRV (or SRH). Please browse through the archives. Some
>of the key names to look for are Anand Hudli, Vidyasankar Sundaresan,
>Ramakrishnan Balasubramanian, Sadananda, and many others.
The article I wrote may be found at:
But a word of caution. After all these years since writing that
article, I am a little wiser now. It is not possible to reconcile
advaita and dvaita, unless one is prepared to either twist certain
key tenets or discard them altogether. For example, the tenets of
Ananda-tAratamya, ie. gradation in bliss (Ananda) in moxa, and
the eternal damnation of certain jIvas, in dvaita cannot be
reconciled with advaita. Similarly, the "jIvo brahmaiva nAparaH"
("the jIva is Brahman Itself, not anything else"), among other
tenets, of advaita cannot be reconciled with dvaita, unless one
were willing to distort it. For example, the GauDIyas say that
what the advaitins call Brahman is the Brahma-jyoti of Krishna's
form. So they say that Brahman is only one aspect of Krishna, any
jIva that merges with Brahman is only merging with this aspect of
Krishna, and so on. But this is only twisting advaita to make it
agree with their system.
In fact, we can see that some sectarian purANas "successfully"
reconcile their views with others. For example, in a Shaiva
purANa, we see that ViShNu is made to offer prayers to Shiva and
ViShNu is praised as the devotee of Shiva. Again, in a VaiShNava
purANa, we see that it is Shiva who becomes a devotee of ViShNu
and Shiva is praised as the top-most devotee of ViShNu. The
bhAgavata, for example, says: "vaiShNavAnAM yathA shaMbhuH".
The trick here is to treat the other system as achieving a secondary
objective, or perhaps, an objective that is crucial to achieving
the primary objective. At a personal level, this kind of reconciliation
may be useful. But it cannot be generalized and thrust upon others
who may be quite unwilling to accept such a "reconciliation."
I must add one last thing, however. It is easier to "reconcile" (in
this personal manner) dvaita with advaita looking from an advaitin's
perspective rather than otherwise, ie. from a dvaitin's perspective.
bhava shankara deshikame sharaNam
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