[Advaita-l] vedic yajna

[V Subrahmanian]

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On Fri, Nov 25, 2011 at 5:07 PM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste
>
> On Fri, Nov 25, 2011 at 4:30 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> > praNAms Sri Venkatesh prabhuji
> > Hare
> Krishna;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;
> >
> >>>  Yes, but theory (veda & smruti texts in this case) is what stand as
> >> pramANa in karma/dharma jignAsa.
> >>
> >
> > This line of argument is faulty.
> >
> >>  No this is the declaration given by shankara bhagavat pAda himself in
> > sUtra bhAshya.  In the dharma jignAsa, shruti/smruti is the only
> > authority/pramANa.
> >
> > If only theory is known and practice
> > is different from theory there is no use of this theory.
> >
> >>  It should be other way round prabhuji.  If something followed in
> > practice without any base in shAstra than it will be of no use prabhuji.
> >
> One lecture I remember from Kutumba Sastry a learned scholar in
> Sanskrit. He said even the sutra literature was the final point of the
> experience in that field. Many times practice is there from the
> beginning and theory comes afterwards. For rituals also the practice
> comes first and theory afterwards.
>
> > If theory is
> > saying Madhuparka must have meat and practice is saying Madhuparka
> > does not have meat it is clear practice is the winner of the contest.
> >
> >>  No, it is shAstra viruddha AcharaNa, if not,  then every 'new' practice
> > would result in new theory which does not have any base in shAstra.
> Yes Viruddha Acharana may happen but the original Acharana is correct
> one. It will be preserved and practiced by the knowledgeable people.
>
> >
> > Adi Sankara may have studied Mimamsa theory but when practice is
> different
> > we cannot take the theory words as direct meaning. We have to take
> > indirect meaning to satisfy the practice. He said Bull Meat but in
> > practice there is no Bull meat.
> >
> >>  If shAstra & Acharya both saying it is bull meat and practitioner has
> > opted for some other alternative then definitely this substitute is
> > shAstra nishedhita.  Because these alternatives have not been suggested
> by
> > shAstra.  If there is any alternatives, shAstra would have definitely
> said
> > that.  For example, in agnimukha (Apasthambha sUtra) shAstra itself
> > suggests an alternative for brahma in the form of kUrcha (a knotted
> > dharbha).
> >
> Shastra is saying in another place that is first Yajur Veda Mantra
> "Ishe Tvorje" the cows Aghniya cannot be killed. Then how can Shastra
> say eat Bull Meat in another place like Br Up. Are you saying cows
> cannot be killed but bulls can be killed? This is meaningless.
>
> > Also in practice we know to make son learned he must study hard. He will
> > not become learned
> > because his father ate meat and impregnated his mother.
> >
> >>  as per shAstra vachana eating meat is an additional requirement to get
> > a sharp son..otherwise, shAstra would have said to become a learned
> > scholar, the son has to study hard :-))
> >
> If studying hard makes him learned why is Shastra asking to eat meat?
> If Shastra is giving results we can get from another source it will
> have no authority.
>
> >
> > That Parakaya Pravesha incident was later than writing the Bhashya.
> > But the Parakaya Pravesha proves experience is the best teacher.
> >
> >>  But mandana mishra a practitioner had happily agreed to engage himself
> > in vAda with an inexperienced bAla sanyAsi without asking for any
> > practical experience :-)) is it not??
> Mandana Mishra argued with Adi Sankara on a different point. Is Veda
> authority for Karma only or does it have authority for Jnana matters
> also? The discussion was on Shastra only not practice. His wife was
> asking for experience in sex matters.
>
> --
> Regards
>
> -Venkatesh
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