[Advaita-l] ***UNCHECKED*** Re: Ishwara srushti - shruti bhAshya sammata
Praveen R. Bhat
bhatpraveen at gmail.com
Thu Aug 3 09:11:07 EDT 2017
On Thu, Aug 3, 2017 at 5:32 PM, Venkatesh Murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Yes Jeeva Kruta Srushti theory is a back door entry to Moksha itself. It is
> a secret door to Moksha is the statement of Praachina Acharyas like Swami
> Vidyaranya and not some modern Hippy Swami saying when he is smoking and
> drunk. How can we reject it?
Very well said. Those who think otherwise remain in द्वैतप्रपञ्च being
सृष्टिचिन्तकाः। Dvaitins called Gaudapadacharya as follower of Buddhism,
which was refuted by Bhagavan Karikakara by saying नैतद्बुद्धेन भाषितम्,
and also Bhagavan Bhashyakara. Some others calling that teaching itself as
Charvaka theory are doing the same. They themselves seem to be like
Dvaitins in the garb of Advaitins, who are happy to throw mud on others. If
one doesn't like or even understand DSV, one should stick to SDV ignoring
DSV, or if willing, try to learn from those who teach DSV, instead of
saying it is opposed to SDV mantras, calling others' names and trying to
refute by shocking words. As Karikakara beautifully says परस्परं
विरुध्यन्ते तैरयं न विरुध्यते, which includes opposing creation stories,
which the Tikakara explains as being mithyA.
Similarly, DSV is unopposed to SDV. SDV followers themselves would be
opposed to each other if they commit to particular creation stories.
> Bhaamati has clearly said Ishwara has nothing or ZERO role in Avidyaa
> dealings. He is always Nitya Shuddha Buddha Paramaatma. Therefore Rama Raya
> Kavi has correctly said Bhaamati Prasthana is saying Ishwara is
> Nirupaadhika Brahma only. In Sankara Bhashya also he has many times used
> Ishwara word for Nitya Shudda Brahma only. I can find the references but
> you will say you cannot see them.
> If Ishwara as Nirupaadhika Brahma is untouched by Avidyaa there is only
> one suspect for being Srushti Kartaa and it is Jeeva. He has created all
> this Dream with Avidyaa.
Finally, for brahman to be विवर्तोपादानकारण
of jagat, कल्पिता सृष्टिः is the only logical possibility.
All this has been elaborately discussed with quotations from Shruti and
Bhashya by many in multiple threads
, which seem to be have been conveniently ignored with selective reading
of Shruti itself, किमुत bhAShya and DSV threads.
Moreover, just calling something as श्रुतिप्रतिपादित, शुद्धशाङ्कर, etc,
ignoring the entire sampradAya starting and including Bhagavan
Sureshvaracharya who himself says यया यया भवेत् पुंसां व्युत्पत्तिः
प्रत्यगात्मनि। सा सैव प्रक्रिया साध्वी विपरीता ततोऽन्यथा, doesn't make it
If one holds onto any प्रक्रिया that talks of creation any which way, which
is अध्यारोपस्थानीय, refusing to go to अपवाद at all, like its one's प्राण,
may Ishvara help them!
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