[Advaita-l] vedAntins at the time of shankara
kumaraditya22 at yahoo.com
Mon Sep 18 07:45:22 EDT 2017
Apologies for messing up paroksha and aparokshas. As per Bhamati, Mahavakyas produce only paroksha jnana whereas it is the mind which when purified, leads to aparoksha jnana. Perhaps the reason for so much stress on chitta shuddhi. But Vivarana says Mahavakyas can produce aparoksha jnana. It does not consider Manas as an indriya in the first place. So there is a disagreement on a fundamental level.
On Monday 18 September 2017, 5:03:58 PM IST, Aditya Kumar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
It is worth to be noted that among all the mOksha shAstra vAdins there was no difference of opinion with regard to jnAna's role in mOksha. Shankara elsewhere insists that : All teachers of mOksha hold that correct knowledge alone leads to the final release.
A : Indeed. Of the very few sources that we have regarding pre-Shankara Advaitins, the role of Jnana is clear and it is indisputable. As a matter of fact, the glaring inconsistency can be seen among the sub-schools with regards to the role of Jnana. As per Bhamati, Mahavakyas/shabda only produce aparoksha jnana. Whereas the internal organ, the mind alone is responsible for paroksha. But Vivarana says Mahavakyas can produce paroksha jnana. Still, it can be regarded as mere prakriya bedha. Is it not foolish?
Why this sweeping statement from bhAshyakAra if at all there were alternatives in 'sAdhana' / 'tools' in the means of attaining mOksha!!?? If there were upAsana, bhakti, prapatti /sharaNAgati, shravaNa and dhyAna on heard vAkya, divine grace or any other similar means other than jnana suggested for the direct and immediate means to the mOksha how bhAshyakAra talks about the unanimity in the means of mOksha ??
A : Rightly said.
For that matter shankara refutes the very practical approach to one of the theories of Advaita ( that of bhartruprapancha) which says : brahman in its svarUpa is one who is jneya brahma, the realization of this ekatva leads to mUkti while the same in the vyavahArika plane, in its aspect as many serves practical purposes such as karma, bandha, mOksha, pApa, puNya, vidhi-nishedha in loukika and vaidika vyavahAra as enshrined in karma kAnda. Etc. Very practical and reasonable approach indeed but bhAshyakAra refutes this too as avaidika as brahman was / is / never will be many at any stretch of imagination.
A : Thanks for elaborating on this. Indeed, the approach of Shankara was uncompromising.
Hari Hari Hari Bol!!!
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