[Advaita-l] Fw: Fwd: Reply to Gaudiya enthusiast
kripa.shankar.0294 at gmail.com
Sat Jan 7 06:57:59 CST 2017
It is futile to reason with self-conceited ones. As long as such views are limited to a cult, there is no harm ( to Advaita or Shankara). Only when the core concepts of Advaita are hijacked and the same bigoted concepts are dished out, disguised under Advaita keywords / terminology, there will be confusion among everyone.
Hence the modern Advaita teachers should have moral responsibility to teach only what has been taught to them with honesty. At least, if they are diverting, they should confess the same and declare their views as such.
Vyasaya Vishnu roopaya Vyasa roopaya Vishnave
Namo vai Brahma nidhaye Vasishtaya namo namaha
From: V Subrahmanian via Advaita-l
Sent: Saturday 7 January 2017 1:19 PM
To: A discussion group for Advaita Vedanta; Advaitin
Reply To: V Subrahmanian
Subject: [Advaita-l] Fwd: Reply to Gaudiya enthusiast
Here is a response sent by me to a Gaudiya enthusiast's article on Advaita.
I confined my response to just one aspect of the several misconceived ideas
of the author. Others interested here may take up the rest of the
inaccuracies in the article and address them.
I have not got any reply from him so far.
I read your article available here:
Just one of the innumerable inaccuracies in the above article I wish to
bring to your notice:
//However, it does not originate with Gaudapada either…
Prior to Gaudapada, it was Nagarjuna that first postulated the concept of
ajativada in his Madhyamika-karikas. In his Mandukya-karika, Gaudapada
khyapyamanamajatim tairanumodamahe vayam
vivadamo na taih sardhamavivadam nibodhata
We approve of the ajati declared them (the Buddhists). We do no quarrel
with them. (Mandukya-karika 4.5)//
Actually, the above kārikā is NOT about ajātivāda of the Buddhists. It is
simply a statement of the consequence of the sānkhya and the nyāya-vaieśika
mutually criticising. If you study the background of the verse you will
perhaps realize. Just see this commentary of Shankara to the kārikā 4.3 to
realize the background of 4.5:
कथं द्वैतिनः परस्परं विरुध्यन्त इति, उच्यते — भूतस्य विद्यमानस्य वस्तुनः
जातिम् उत्पत्तिम् इच्छन्ति वादिनः केचिदेव हि सांख्याः ; न सर्व एव द्वैतिनः
। यस्मात् अभूतस्य अविद्यमानस्य अपरे वैशेषिका नैयायिकाश्च धीराः धीमन्तः,
प्राज्ञाभिमानिन इत्यर्थः । विवदन्तः विरुद्धं वदन्तो हि अन्योन्यमिच्छन्ति
If needed please read the English translation by Swami Gambhirananda for
the above. So, without even knowing correctly what that kārikā 4.5 is
about, you have gone on to make baseless accusations, that are obviously
unbecoming of a scholar. There are several such factual inaccuracies
throughout the article, of which only a sample is shown above.
Om Tat Sat
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