[Advaita-l] Did Sankara have non-brahmin disciples?

[Sunil Bhattacharjya]

She was helping people cross the Ganga in her boat while her Kaivarta (boatman) parents (or were they foster parents?) were in home. When Parashara rishi met her he wanted  to marry her and then he sought the permission of her guardians for the same. That is how she married the Brahmana. Hope someone of us will please give us the information on her being born of kshatriya parents.

Sunil K. Bhattacharjya

--- On Wed, 10/13/10, raghavender ganti <rganti9 at yahoo.com> wrote:

From: raghavender ganti <rganti9 at yahoo.com>
Subject: Re: [Advaita-l] Did Sankara have non-brahmin disciples?
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Wednesday, October 13, 2010, 10:03 PM

Sri Gurubhyon Namaha
                                    Devi bhagavata has a reference to how 
satyavati was born of fish, and human

Sri Kamakshi
Raghav




________________________________
From: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Thu, October 14, 2010 10:22:56 AM
Subject: Re: [Advaita-l] Did Sankara have non-brahmin disciples?

Any reference to the verse(s) showing that Satyavati or Matsyagandha was 
Kshatriya raised by the Kaivartas.

--- On Wed, 10/13/10, ravi chandrasekhara <vadhula at yahoo.com> wrote:

From: ravi chandrasekhara <vadhula at yahoo.com>
Subject: Re: [Advaita-l] Did Sankara have non-brahmin disciples?
To: "A discussion group for Advaita Vedanta" 
<advaita-l at lists.advaita-vedanta.org>
Date: Wednesday, October 13, 2010, 9:00 PM

Pranam to all:

Several points:

1.It is shastrically acceptable for Adi Shankara to have non-Braahmana 
disciples.
2.What matters is if veda-adhikara was transgressed, which Adi Shankara would 
not do.
3.Kanchi Paramacharya in Voice of God mentions that a jnani has equal vision for 
all but does not equate to "equal functions of varnas or social equality".
4.With regards to point 3 however, shastrically can a Braahmana be a spiritual 
disciple or take mantra deeksha, etc from a Non-Braahmana grihastha or sanyasi ?
5.As mentioned many times before, the process of niyoga involves the progeny 
belonging to the maternal caste. Hnece Vidura was a Shudra, Pandavas were 
Kshatriya, etc. Niyoga is nishedha in Kali Yuga.
6.Veda Vyasa's father was a Braahmana: Parashara and mother Satyavati (Kshatriya 
raised by fisherman); hence a Braahmana (anuloma union, with mother being one 
varna below father, among dvijas results in progeny belonging to the father's 
varna).

Ravi Chandrasekhara

--- On Wed, 10/13/10, Rajaram Venkataramani <rajaramvenk at gmail.com> wrote:

> From: Rajaram Venkataramani <rajaramvenk at gmail.com>
> Subject: [Advaita-l] Did Sankara have non-brahmin disciples?
> To: "A discussion group for Advaita Vedanta" 
><advaita-l at lists.advaita-vedanta.org>
> Date: Wednesday, October 13, 2010, 3:00 PM
> Thanks for the responses. My comments
> and questions
> 
> *Venkatesh* : Why people say Adi Sankara bowed to Candala?
> This is  politics
> and lies in a bad way.
> *Response*: I dont know if we can blame people for what
> Sankara Dig Vijayam
> says if it says that Sankara bowed to a candala. In any
> case, he would not
> have differentiated between a learned and humble brahmana
> such as you and a
> dog eater noting that the difference is only in the
> conditioning by the
> modes of nature! Please read the venerable acharya's
> commentary to Bhagavad
> Gita verse vidya-vinaya-sampanne brahmane gavi hastini suni
> caiva sva-pake
> ca panditah sama-darsinah.
> 
> *Venkatesh*: If we take Adi Sankara meeting Candala when
> Sankara Digvijaya
> says it we must also take the Candala as Siva in disguise.
> Here the text
> clearly says he prayed to Siva.
> *Response*: The text is not a glorification of Lord Siva
> but teaches that
> even if a candala is self-realized, he is to be revered as
> a guru. Of
> course, one can question the authenticity of the text.
> Sankaracharya, if he
> did compose Manisha Panchakam, says "If one is convinced
> firmly, that he is
> that very Soul which manifests itself in all the conditions
> of sleep,
> wakefulness and dream, in all the objects from the great
> Brahma (the
> creator) to the tiny ant and which is also the vibrant, but
> invisible,
> witnesser of all, then as per my clear conclusion, he is
> the great
> teacher/preceptor, be he a dvija or a candala". So as per
> the author of this
> verse, not only dvijas (brahmanas, kshatriyas and vaishyas)
> but even a
> candala can be revered as a guru, if he is a jnani.
> *Ramakrishna:* It is simply impossible to imagine
> SankarAchArya teaching Him
> the brahma-sUtra-bhaashhya before sannyaasa.
> *Response:* Why is sannyasa ashrama a precondition to learn
> brahma sutra?
> Most vedic rishis were grahasthas. Veda Vyas, author of
> brahma sutras,
> himself was born to a fisher woman and parashara muni. Like
> his son Vidura,
> Krishna Dwaipanya Vyasa was also a Sudra considering his
> mother's lineage.
> He even fathered children of his step brother's (mother's
> second husband's
> son) widows Amibka and Ambalika. His sons Dhrtarashtra and
> Pandu were
> accepted as Kshatriyas though Krishna Dvaipanya Vyasa was
> not.Krishna
> Dvaipanya also married Varitka, the daughter of sage Jabali
> giving birth to
> Sukadev Gosvami. When instructing Sukadev, a jnani from
> brith, he was still
> a grahastha.
> 
> Sankara accepts Janaka (a kshatriya) and Vidura (a sudra)
> as a jnani and
> therefore wont see the impossibility of self-realization
> for non-brahmins
> and non-dvijas. So the question is did Adi Sankara, in
> practice, teach
> advaitam to non-brahmins?
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