[Advaita-l] An instance of Advaita wrongly comprehended
rajaramvenk at gmail.com
rajaramvenk at gmail.com
Mon Apr 16 13:18:23 CDT 2012
I think part of the opposition is due to how advaita is taught by advaitins. According to your understanding of Advaita,
1. Ishwara is anatma and a-brahman. Only brahman is nitya, suddha, buddha and mukta. So, how can Ishwara be liberated? When you say Ishwara is not under the influence of maya, you only mean that brahman is not though indicated by the word Ishwara.
2. If the world of objects is unreal, then how can you continue to see it when you are a jnani? If a jnani transacts in the world, then you can only say it is only because of residual avidya that operates due to prarabda.
On the other hand when Brahman / Ishwara is seen as homogenous totality, only absolute reality of particularities stands negated on realisation of their unreality.
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From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
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Date: Mon, 16 Apr 2012 05:21:28
To: A discussion group for Advaita Vedanta<advaita-l at lists.advaita-vedanta.org>
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Subject: Re: [Advaita-l] An instance of Advaita wrongly comprehended
--- On Mon, 4/16/12, V <subrahmanian_v at yahoo.com> wrote:
That this is a clear case of Advaita wrongly comprehended (by the Swami) is brought out by these sample ShAnkara-bhAShya quotes:
Subbuji - PraNAms
Not sure if Swamiji wrongly comprehends or wrongly misleads advaitic position.
The fact that Lord Krishna, I am sure everyone agrees that He is a jnaani, was teaching Arjuna and also doing - paritraaanaaya saadhuunaam vinaashaaya ca dushkRitaam and dharma samsthaapana - all of which requires the transaction with the world, is clear indication that jnaani sees and also transacts the world - while still understanding that - na ca mastaani bhuutani - there are no being in Me.
Shankara himself is able to write a bhaashya and become bhaashyakaara involving action is a direct practical example of transaction with the world by a jnaani. Krishna asks us approach a teacher - tat viddhi praNipaatena paripraShnena sevayaa from the point of a student and - upadesyanti te jnaanam - an obligatory action for the jnaani to teach the seeker as part of his aachaarya RiNa.
The point is we do not need extensive bhaashyas to establish this - A simple commonsense will tell us - if jnaani does not see the world therefore there is no student or a teacher to differentiate - we are left with no teachers who are jnaanis and then the teaching has to be done by ajnaanis, which makes the scriptures useless - the scriptures that swami is quoting to make his point. With due respects to the swami- If he is a jnaani then he is contradicting himself and if he is ajnaani then his interpretation is useless.
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