[Advaita-l] Fwd: SSS, avidyA, shrI Ramakrishnan
sjayana at yahoo.com
Tue May 29 10:01:27 CDT 2007
--- bhaskar.yr at in.abb.com wrote:
> Hare Krishna
> Karthik prabhuji :
> The main reason for my posting was to respond to Bhaskar's
> implication that:
> "One can perform Guru Puja with great devotion, but at
> the same time not place the Guru's teachings (e.g. concerning
> the Panchapadika) in high regard."
> bhaskar :
> That is your perception on my observation, I cannot help it..
Is that right?
Let us compare what HH Bharati Tirtha and Appayya Dikshita have said
with what you have maintained.
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
"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."
Appayya Dikshita's teachings
The following verse (1.1) from the siddhAnta-leshsaMgraha of appayya
dIkShita is relevant here:
"The teachings that have emanated from the mouth of Shankara
BhagavatpAda are like the gaN^ga that springs from the foot of
ViShNu. Just as the same river branches out into tributaries due to
variations in the characteristics of the land where the water flows,
so also, due to variations in the learning (background) of the
AchAryas earlier (than myself), there are many prakriyAs within the
advaita system. (The conclusion of every prakriyA is the same as
every AchArya has accepted the conclusion of Shankara's teachings.)
This advaita teaching, which destroys birth (saMsAra) and which has
the attainment of the nondual Brahman as its objective, is
"We may recall here that if at all there was no dispute between
bhAmati & vivaraNa & if at all these schools were in complete harmony
with shankara siddhAnta, then there was no need for any
*reconciliation* work from Sri appayya dIkshita in siddhAnta lEsha
saNgraha & again there was no need for further clarification on this
work in the form of siddhAnta kalpavalli. So it is evident that
*internal quarrel/inconsistency* was quite prevalent even at the time
of Sri appayya dIkshita ..."
"According to these books as per paNchapAdikA - vivaraNa the concept
of avidyA has been explained as : ...
And it is also quite easy for other schools to find *absurdity* in
the doctrine of advaita if the concept of avidyA explained like in
the above manner!!"
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