post-Sankara teachers in advaita - prakAshAnanda
vidya at CCO.CALTECH.EDU
Thu Jul 3 18:20:42 CDT 1997
On Thu, 3 Jul 1997, Ramakrishnan Balasubramanian wrote:
> Hence, DSV is _quite influential in the living advaitic tradition_, as it
> walways has been. It is however not popular with the Western academics who
> no idea about the DSV and the way it is utilized in the traditional advaitic
Probably because the academic world can only get an idea of post-Sankaran
advaita from the written texts. In itself, this might be a Western
cultural legacy (Judeo-Christian?) where greater value is attached to the
written word than to oral instruction. In traditional Vedanta, of course,
the personal instruction obtained from a guru is of the utmost importance.
> specifically asked him to. The vedAntasiddhAntamuktAvali and the TIkA thereof
> are also quoted in the book. I haven't read the vedAntasiddhAntamuktAvali
> myself, however the quotes given by the author seem to follow shrI gauDapAda
> very closely. Anyway, the book will certainly help clearing the cobwebs
> created by western academia (and sadly these days, Indian academics also).
Well, Indian academics tend to follow the lead of the Western academics...
> Worse still are writers who pay lip service to advaita and write complete
> drivel in their books, like Aghehananda Bharati.
Agehananda's views are certainly prArabdha-vaSAt! Given his varied
history, one cannot expect him to be very true to the advaita tradition.
Also, I think a distinction must be made between true advaitins and those
sannyAsins who are originally from the advaita tradition, but hold
completely different philosophies. AnandatIrtha (aka madhva) is one of the
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