[Advaita-l] Re: yoga and vedanta - Shri Bharati Tirtha Svami's words
anandhudli at hotmail.com
Thu Aug 4 02:45:49 CDT 2005
bhaskar.yr at in.abb.com wrote:
>prabhuji, IMHO the issue here is NOT whether latter commentators
>representing *advaita >philosophy* in general...but whether these
>commentators correctly interpreting advaita vEdAnta >as *advocated by
>shankara* in particular. SS thinks vyAkhyAnakAra-s are not upto the mark
>while claiming their works as shankara phil.
Why is absolutely necessary to interpret vedanta exactly as Shankara did?
Remember, Shankara did not invent a "shankara philosophy." He only followed
*one* way of interpreting the shruti and showed that the advaitic conclusion
of nondual brahman follows from this intepretation. It is perfectly possible
to follow a different way of interpreting the shruti and arrive at the same
result as Shankara. This is what some of the later AchAryas did. Now, one
cannot disclaim their approaches simply because they are different from
Shankara's. Shankara himself is quite open to admitting other approaches in
his sUtra bhAShya. Besides 1.4.3, in 2.3.46, he has admitted reasoning along
the lines followed by different vAdas that came from later AchAryas, such as
avachccheda vAda, pratibimba-vAda, etc. Sringeri Kavi Narasimha Sharma has
pointed this out in his introduction to the panchapAdikA.
We should view shankara's school with more magnanimity. Here is what Shri
Bharati Tirtha Svami has to say, in his foreword blessing the publication of
Appayya Dikshita's siddhAnta-lesha-saMgraha by Vedanta Bharati,
Krishnarajanagar, Mysore District, 2001:
prasthAnatrayabhAShyANi virachayya advaitAtmaGYAnameva kaivalyasAdhanamiti
spaShTaM pratyapIpadan.h | tadanantarakAlikA advaitAchAryAH **
siddhAntamimaM AikakaNThyena pratipAdayanto .pi pratipAdanaprakAreShu
vaividhyaM anvasaran.h ** | tadidaM vaividhyaM siddhAntasya na kShatikaraM
kintu puMsAM pratyak-prAvaNya-saMpAdanAyaiveti
yayA yayA bhavetpuMso vyutpattiH pratyagAtmani |
sA sAiva prakriyA GYeyA sAdhvI sA chAnavasthitA |
iti vArtikakArapAdAH abhidadhuH |
Shri Shankara Bhagavatpada, an avatara of Parama Shiva, authored the
bhAShyas on the prasthAnatraya (Brahma sUtras, upaniShads, gItA) and clearly
established that the means to liberation is the knowledge of the nondual
Self. AchAryas of later times, while **unanimously propounding the same
conclusion, followed a variety of methods in explaining it**. This variety
(of methods) is not damaging to the siddhAnta, rather it is meant for
achieving inclination (becoming absorbed) in the Self by people.
And he quotes the verse of the vArtikakAra, which we have seen before.
So what is clear is that later AchAryas taught the same advaita that
Shankara taught. And hence, no one can be led astray by studying the works
of the later AchAryas, rather there is a benefit of gaining more inclination
towards the Self (as opposed to the nonSelf).
>I've seen this portion of bhAshya y'day...as you know before concluding his
>commentary in >acceptance, shankara clearly expressed his disagreement with
>vruttikAra's mata!! if the shankara's >concurrence is straightforward, he
>would have not written his objection before partially agreeing >with one
My opinion is contrary to what you say, but unfortunately, I do not have the
time to get into a debate.
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