[Advaita-l] [advaitin] Pāśupata, Pāncharātra, etc. composed by Śiva and Viṣṇu as mohaka śāstra
dvnsarma at gmail.com
Fri Feb 17 07:20:11 EST 2017
They are already out of the vedic fold (vedabahya) in this birth and
therefore they are not adhikaris of vaidika ritual.
Can an anadhikari perform vediic ritual and get benefit? I think the answer
So when an anadhikari perfors a vedic ritual he does not get any benefit.
Then where is the question of
obstructing him by delusion. What purpose does it serve?
Suppose they are vaidika marganuyayis and adhikaris for vedic ritual. Then
the situation is that one set of
vedamarganuyayis preventing another set of vedamarganuyayis from performing
vedic rites. This will be factional fight.
The ones who are preventing are on the wrong side
On Fri, Feb 17, 2017 at 5:13 PM, श्रीमल्ललितालालितः <
lalitaalaalitah at lalitaalaalitah.com> wrote:
> On Fri, Feb 17, 2017 at 9:23 AM, D.V.N.Sarma డి.వి.ఎన్.శర్మ <
> dvnsarma at gmail.com> wrote:
>> How can you reconcile
>> 1. The Pāśupata and Pāncharātra are both doctrines composed for deluding
>> those who are outside the vedic fold
>> तस्माद्धि वेदबाह्यानां रक्षणार्थाय पापिनाम्
>> and even if we assume that they will come to the vedic fold in
>> janmanthara how can some thing
>> which leads them to vaidica nishtha in janmanthara can be considered as
> It can be considered because those path obstruct him from treading on
> vaidika-mArga in this birth. So, they are for deluding them only in this
> Now, if they are for deluding, how could you say that they are for their
> protection? Because, these paths are anyway taking him to God through
> upAsanA and karma-kANDa (tAntrika-Agamika). The devotion which generates
> because of that destroys their sin and then they may start liking
> vaidika-mArga in future births.
>> . All this appears to be self contradictory.
> No, it's not if you consider in the way I've said.
>> This was the ruse employed against Lord Buddha. The whole thing does not
>> make sense.
> shaky-muni was similar to these paths in the sense that he opposed veda-s
> and took people away from vaidika-mArga. So, he deluded.
> How he protected? By teaching them ahiMsA and other good qualities.
> So, it comes that we are accepting that those paths are not absolutely bad
> or good, instead they are good in a sense and bad in other.
> Next questions may be, how could we decide that vaidika-mArga is best and
> they lead to it?
> And, if God wants to protect them, why he created a path to delude them?
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