[Advaita-l] Adwaita and God

[srikanta]

Dear sunil Bhattacharji,
I am avodiding explanations for your queries.Yoga certainly needs
"Kriya"for its function.But,"Jnana"doesnot need any Kriya.This has been
discussed vastly in this list.For 'Jnana"to come,it only needs removal of
'Nescience",ajnana or avidya.this has been discussed and analysed in
detail by Shankara in his Bhashyas,and also by his disciples,Sureshwara
and Padmapada.
Gaudapada in the karika 39 of Alatashanti prakarana says:
Asparshayogo vai nama durdarshah sarvayogibhih!
Yogino bibhyati hyasmadabhaye bhayadarshinah!!
"The asparshayoga(Yoga of non-touch)is very dificult to be attained by all
 the Yogins.Because,the Yogins see fear and  are afraid,whereas in
reality,there is no fear".

To understand vedanta in its proper perspective,the study of Mandukya
Upanishad and Gaudapada karikas is inevitable.I am  writing a book(in
reality it is a theses),b disproving all the wrong notions on Gaudapada
karikas against those who say that Gaudapada borrowed from Buddhism and
that he was a crypto-Buddhist(praccanna bauddha)after doing extensive
research in Vedanta and Buddhism.it is in the final stages of its
completion. The discussions are definitely becoming vast and extensive,but
to understand the truth,they are inevitable.
In denying the view that he is not a Vijnanavadi nor a shunyvadi gaudapada
writes in the Karika 99 of the Alatashanthi prakarana,
Kramate nahi Buddhasya jnanam dharmeshu tapinah!
sarve dharmahstatha jnam "naitad Buddhena bhashitam"!1
The jnanis knowledge(conciousness) doesnot touch the external objects.So
also the knowledge(conciousness)of the beings(Dharmas=Atmas)."This is not
said by the Buddha".

The Buddha taught about the conciousness of  the Buddha,(Buddhasya)that it
 doesnot touch the (external)objects.He denied only the existence of the
external objects(bahyarthavada nirakaranam matram uktam-Vijnana
vada).But,he did not say-(sarve dharmahstatha jnanam) like wise, the
conciousness of all the other beings(Atmas-individual selves,Dharmas)also
doesnot touch the external objects(naitad Buddhena bhashitam).This can be
known only from the Vedanta(vedanteshu eva avagantavyah).
Concluding his karikas,Gaudapada says:
Durdarsham ati gambhiramajam samyam visharadam!
Budva padamananatvam namaskurmo yathabalam!!

Vey difficult to see(for it canot be fathomed),very profound
unborn(aja),everthe same(samyam,very pure(highly
intelligent-visharadam),which is without plurality(forms),We salute that
state(padam)with all our entirety.

Ananatvam_without any plurality.Na tatra nana asti kincana(There is no
pluraliry whatsoever).This is the declaration of the Upanishads.

Dear Sunil Bhattacharji,let us follow our discussions with patience.As I
have said,we are not quarreling,but to know the truth.As Gaudapada says,
"Vivadamo na taih sardhamavivadam nibbodhata",we are not quarreling with
them,but no that which has no dispute.

Sri sadhashiva Brahmendra in his Guruvamshakavyam,says that all the
knowledgeable persons,from far and wide like Apolonius of Tyana(Greek) and
the leaders of the Nishaka clan came to discuss with Gaudapada to know the
truth.It as Acharya Gaudapada who eliminated the erroneous conceptions on
adwaita and restored it to its pristine glory.Verily,it was left to his
illustrious grand disciple Sri.Shankara Bhagawathpada to put Adwaita in
its proper perspective and remove all the illusions through his
bhashyas.Lastly, there is no grantha which says that Vishnu is
"Shunya".Shankara amply clears this notion in his bhashya on
Vishnusahasranamam.
Regards,
Bhava Shankara deshika me sharanm.                      N.Srikanta.









Regards,
Bhava Shankara Deshika me sharanam.