[Advaita-l] vedAntins at the time of shankara

V Subrahmanian v.subrahmanian at gmail.com
Sat Sep 16 11:45:50 EDT 2017

On 16 Sep 2017 20:44, "Kalyan" <kalyan_kg at yahoo.com> wrote:

In the following blog of yours, you state that there was no non-advaitic
vedanta school prior to Shankara -


Is there any reason for the change of heart?

There has been no change of heart. I only reported what those schools
claim. Advaitins hold, for instance, if the Bodhayana vritti was really
extant during Shankara's time, scholarly awareness would have been there.
While Shankara has commented upon certain views in the bhashyas, this would
also have found a place. But Shankara states that about the
Upanishadvadins' common view.

The schools that Shankara refutes in the second chapter of BSB are all



On Sat, 9/16/17, V Subrahmanian <v.subrahmanian at gmail.com> wrote:

 Subject: Re: [Advaita-l] vedAntins at the time of shankara
 To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-
vedanta.org>, "Kalyan" <kalyan_kg at yahoo.com>
 Date: Saturday, September 16, 2017, 11:17 AM

 On 16 Sep
 2017 11:54, "Kalyan via Advaita-l" <advaita-l at lists.advaita-vedanta.org>
 //Completely dualistic schools of
 Vedanta are a relatively recent

 development.  The
 only dualists in early times were Samkhyas.  It is they

 that Shankaracharya is contrasting with
 "followers of the Upanishads."//

 I agree. Strict dualism in vedAnta is relatively new. One of
 the views floating around here is that post-advaitic rival
 vedAntic schools were caused by the difference in the views
 among the advaitins. I don't know how far this is

 The way I see it, the advent of these new rival vedAntic
 schools is probably due to a theistic reaction to the
 perceived non-theism of advaita. Neither sAmkhya nor early
 bhedAbheda were theistic. The new vedAntic schools came to
 fill in the theistic gap.

 Both the adherents of the two rival
 schools clearly say that their Acharyas brought to the fore
 what was already in vogue. Madhwas trace their system to
 Narayana, Brahma.. Ramanujas too say theirs is a firm
 preexistent system. Bodhayana vritti on the Brahmsutra is
 the basis for the Sribhashya they say. Their system was
 practiced by the Azhwars they claim.
 Narayana pandita in Manimanjari even
 gives names of several Tirthas who preceded




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