[Advaita-l] Holenarsipur Swamiji's remarks and why even Avidya is not necessary for Advaita
v.subrahmanian at gmail.com
Sun Jan 29 10:54:23 CST 2012
On Sun, Jan 29, 2012 at 9:54 PM, Kalyan K <kalyankc.81 at gmail.com> wrote:
> Dear Sri Subramanian,
> >The shruti wants the sAdhaka to use tarka/logic too to arrive at the
> >realization of the Truth. That is the role of mananam. Shankara and
> >GaudapAda have written a lot to aid the sAdhaka on this indispensable
> Yes, Shravana, manana and nidhidhyasana, but on what? Not on mAyA, but on
> brahman. Knowledge of multiple realities is not necessary for a sAdhaka.
> Now, this mAya should not be confused with adhyAsa. While adhyAsa is
> natural, mAya is not. We will come to this later.
The entire rhetoric of your replies/arguments is based on the thinking that
certain concepts like 'multiple realities/maya/mithyAtva' etc. found in the
scriptre/Bhashya are not for the sadhaka and meant for some other purpose
whereas certain other concepts like 'Brahma satyam' etc. alone are meant
for the sAdhaka. Let me tell you that this thinking is not admitted by the
Acharyas of the sampradAya who have taught me. So I desist from going
further on the various other points you have raised disagreeing with what I
have said. Just as you say about the BG being relevant/important 'in its
entirety' so do the Acharyas hold the 'entire' content of the
Shankara/Gaudapada writings as essential for the sAdhaka. There is no way
there is a pick and choose. When someone studies under Acharyas of the
sampradaya they will be exposed to ideas like 'bAdhAyAm sAmAnaadhikaraNyam'
which form the basis for understanding the Br.Up.1.4.10. Without this
bAdhA taking place there is no way Brahman can 'know Brahman Itself'. The
shruti or the bhAShyam may not explicitly state this but that is the reason
why we need a sampradAya. Without the exposure to such a tradition what we
get is only misconceived ideas such as what you have expressed repeatedly.
You do not seem to value even the shAnkara bhashyam on the topic of
multiple realities casting an aspersion on Shankara of having interpolated
it into the shAstram.
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