[Advaita-l] ’atiraatram' - a Vedic ritual coming up in Kerala
dvnsarma at gmail.com
Tue Mar 29 20:12:06 CDT 2011
That means there are two atiratras one with shodasi and another without
Do we have any scriptural authority for that? Scriptures speak of only one
atiratra I think.
Again does the scripture spell out the different qualifications required for
the adhikaris to
On Mon, Mar 28, 2011 at 10:02 AM, Venkata sriram P
<venkatasriramp at yahoo.in>wrote:
> Namaste Subbuji,
> Here is what the sastra says when one encounters
> the self-contradictory statements:
> Shruti smritI ubhEnEtrE purANaM hridayaM smritaM
> etat trayOkta eva syAddharmO nAnyatra kutrachit
> virOdhO yatra tu bhavet trayANAM tu parasparaM
> shruti statra pramANasyAt dvayOrdvaidhEsmritirparA
> shrutirvaidhaM bhavEdyatra dharma vubhau smritau
> smritrdvaidhaMtu yatrasyAt viShayaH kalpyatAM prithak
> The above sAstra vAkya implies that if shruti & smriti are the two eyes
> of Dharma then purANa is the hridaya of it. Sadhaka should take the
> sAstra pramANAs from shruti / smriti / purANAs only.
> Now, if one finds contradictory statements in shruti, smriti & puranas,
> then first preference should be given to shruti and shruti vAkya
> should be taken as pramANa.
> If the statements in smriti & purana are found to be contradictory,
> then the smriti should be taken as the pramANa.
> If the statements in shruti are found to be contradictory,
> Then those contradictory statements should be taken as
> sAstra pramANa and either of the statement should be
> taken depending upon the adhikAra-bhEda. That is what
> the above vAkya should be understood (viShayaH kalpyatAM prithak)
> For instance the self-contradictory statements are:
> uditE juhOti; anuditE juhOti
> atirAtrE shOdasi saMghriNAti; nAtirAtrE shOdasi saMghriNAti //
> The vidhi & nishedhAs are depending upon the adhikAri bhEdAs.
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