[Advaita-l] No non- advaita schools before Shankara
vathsa108 at gmail.com
Thu Apr 2 04:56:31 CDT 2015
How do you prove that krishna is paripurna in vishistaadvaita?.....
because krishna only said that he is paripurna in bhagavath geetha...
but ,according to vishistaadvaita...we are brahman,at the same time ,we are
not paripurna...similar case applies to krishna...so,how is krishna
paripurna in vishistaadvaita
On Thu, Apr 2, 2015 at 3:24 PM, Srivathsa Rao <vathsa108 at gmail.com> wrote:
> But Venkatesh Murthy sir ,
> brahman is nirvikaara....or one who never change...how can this never
> changing thing can transformed to this world?
> On Thu, Apr 2, 2015 at 10:13 AM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> On Wed, Apr 1, 2015 at 4:58 PM, subhanu via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>> > V Subramanian wrote:
>> > "This shows that prior to Shankara there were no vedantic schools that
>> > were non-advaitic"
>> Now the Visistadvaitis will stand up and object to this.
>> भगवद् बोधायनकृतां विस्तीर्णां ब्रह्मसूत्रवृत्तिं पूर्वाचार्याः संचिक्षिपुः
>> तन्मतानुसारेण सूत्राक्षराणि व्याख्यास्यन्ते ।
>> Because in the opening statement itself the Sri Bhashyakaara Raamaanuja
>> said he is following the very big book Brahma Sutra Vrutti written by
>> Bodhayana. That Bodhayana Vrutti was condensed by other Acharyas and
>> Raamaanuja is following that and writing his Sri Bhashya on the Brahma
>> Bodhayana Vrutti was not available to Raamaanuja. It was lost but some
>> other condensed books were available. But Bodhayana was not Advaiti. He
>> closer to Raamaanuja. He did not accept Maayaa theory. He accepted
>> Vada saying Brahman is transformed to world.
>> What do you say to this?
>> > Namaste to all. I changed the heading of the thread. You may be aware
>> > the following verse near the end of Srimad Bhāgavatam also which many
>> > scholars date post Shankara:
>> > Sarva-vedānta-sāram yat
>> > Brahmātmaikatva-lakshanam ।
>> > Vastv-advitīyam tan nishtham
>> > Kaivalyaka prayojanam ।।
>> > (Srimad Bhāgavatam 12.13.12)
>> > We see in such a grantha of Bhakti yoga the above statement that the
>> > Bhāgavatam is the essence of all vedanta explaining the unity of brahman
>> > and ātman, and that the final teaching is non-dual.
>> > If you take Bhāgavatam as written before Shankara then it supports
>> > Shankara's bhashya statement also.
>> > Regards
>> > Subhanu
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