[Advaita-l] Fwd: Rama and Krishna are Jiva-s - Mahabharata

[V Subrahmanian]

On 24 May 2017 17:33, "Kalyan via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

//The criticism of these other schools centers around the fact that none of
them are independent means to moksha. The same Sankara also accepts
whatever is right and good in these other schools, subject to agreement
with the aupanishada teachings.//

Once again, reality is different from the above. In BSB 2.2.32, Shankara
summarily dismisses the entire Bauddha school. He further says that either
the Buddha is a man who makes incoherent assertions or has hatred for all
beings.


Shankara has no objection to the Buddha's views about dispassion. He has
expressly stated that.


This, despite the fact that Shankara himself acknowledges the closeness of
his school with that of the Buddhists in his Mandukya karika bhashya!


Closeness does not mean camaraderie. For that matter even the Sankhya is
very close to Advaita.


    On Wednesday, May 24, 2017 4:13 PM, Vidyasankar Sundaresan <
svidyasankar at gmail.com> wrote:


 The criticism of these other schools centers around the fact that none of
them are independent means to moksha.


This is the central point that has to be grasped.

VS

The same Sankara also accepts whatever is right and good in these other
schools, subject to agreement with the aupanishada teachings.
SrutyanusAra-ananusAra vishaya-vivecanena sanmArge prajnA sangrahaNIyA, and
paramatam apratishiddham anumataM bhavati, he says.
In contrast, bhakti towards a particular form of ISvara is a key step in
the jnAnamArga of advaita vedAnta, provided people don't get caught up in
the ridiculous my God is better than your God attitude. Unfortunately, this
is a trap that many vaishNavas and Saivas find very difficult to avoid.
Once again, rather than get caught up in superficialities, please pay
attention to the details. There is a huge amount of material in our own
list archives as a starting point. That is, if one can put resentment aside
and read with an open mind.
Vidyasankar
On May 24, 2017 4:49 AM, "Kalyan via Advaita-l" <advaita-l at lists.advaita-
vedanta.org> wrote:

//Here lies the greatness of we advaitins that we never criticise any path
and take everyone in our own stride and move on....//

Sri Venkata Sriram, Shankara has criticized mimamsa, nyaya, samkhya, yoga,
vaiseshika, bauddha, jaina, pashupata, pancaratra, carvaka philosophers in
his commentaries. To say that advaitins do not criticize anybody is far
removed from reality.
RegardsKalyan


    On Wednesday, May 24, 2017 1:28 PM, Venkata sriram P via Advaita-l
<advaita-l at lists.advaita- vedanta.org> wrote:


 Namaste,

////

Appayya Dikshitha probably has not studied the entire Mahabharata.
In Shanti parvan, when Vishnu shows his Vishwaroopa to Narada

///

Those who are making furore over the मन्दत्व of अप्पय दीक्षितः, why don't
they raise
objections to the remark of वेदान्त देशिकः when he makes a remark against
दक्षिणामुर्तिः
vide shloka no. 7 of his हयग्रीव स्तोत्रं :

दाक्षिण्यरम्या गिरिशस्य मूर्तिः देवी सरोजासन धर्मपत्नी ।
व्यासादयोऽपि व्यपदेश्यवाचः स्फुरन्ति सर्वे तव शक्तिलेशैः ॥ ७॥

"the pretty south-faced Ishwara (dakshinamurti), Devi Saraswati and
Bhagavan Badarayana -
all three draw their power of Knowledge from Lord Hayagriva"

Granted that these compositions show one's devotion to personal deity but
is it not blasphemous
to say that the Dakshinamurti who taught the essence of vedanta to great
brahmanishtaas thru
silence draws His knowledge thru Hayagriva.  The greatness of dakshinamurti
is stated in Bhagavata Purana
itself in 4th chapter.  Having seated in 'mahAyOga' rUpa 'vaTavrikSa',
demonstrates the 'chinmudra' and dispels
the doubts to sages.

Now, should we advaitins conclude that Vedanta Desika didn't study any
shastras and was
ignorant of the dakshinamurti-tattva?  Certainly not.  Here lies the
greatness of we advaitins
that we never criticise any path and take everyone in our own stride and
move on....

Advaitins are broad-minded and that is why it has become more popular and
more acceptable today by great logicians and philanthropists.

regs,
sriram


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