[Advaita-l] vedAntins at the time of shankara
bhaskar.yr at in.abb.com
Mon Sep 18 06:38:14 EDT 2017
I wonder why Shankara didn't merely list all their views and call them 'prakriya bedha'. Ultimately, there is no 'Advaita hani' as everyone agrees with identification of Jiva/Brahman. Do these differences really matter in vyavaharika plane?
praNAms Sri Aditya Kumar prabhuji
It is worth to be noted that among all the mOksha shAstra vAdins there was no difference of opinion with regard to jnAna's role in mOksha. Shankara elsewhere insists that : All teachers of mOksha hold that correct knowledge alone leads to the final release. Why this sweeping statement from bhAshyakAra if at all there were alternatives in 'sAdhana' / 'tools' in the means of attaining mOksha!!?? If there were upAsana, bhakti, prapatti /sharaNAgati, shravaNa and dhyAna on heard vAkya, divine grace or any other similar means other than jnana suggested for the direct and immediate means to the mOksha how bhAshyakAra talks about the unanimity in the means of mOksha ??
For that matter shankara refutes the very practical approach to one of the theories of Advaita ( that of bhartruprapancha) which says : brahman in its svarUpa is one who is jneya brahma, the realization of this ekatva leads to mUkti while the same in the vyavahArika plane, in its aspect as many serves practical purposes such as karma, bandha, mOksha, pApa, puNya, vidhi-nishedha in loukika and vaidika vyavahAra as enshrined in karma kAnda. Etc. Very practical and reasonable approach indeed but bhAshyakAra refutes this too as avaidika as brahman was / is / never will be many at any stretch of imagination.
Hari Hari Hari Bol!!!
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