[Advaita-l] Pranava adhikara (Was Re: Guru for Devi Puja)

[Swami Sarvabhutananda]

OM
By birth or Karma one may be a sudhrA or vysyA or KshatriA or brAhmanA.
Every one is literallly a sUdhrA!!
One has to acquire the qualities to take the role.
According to me the understanding is misinterpreted!!
Sw.Sarvabhutananda

On Wed, Oct 24, 2012 at 12:44 AM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:

>
>
> > 2. The quote from Smrti (specifically the Mahabharata) is a little bit
> > ambiguous because shrAvayet literally means "cause to listen."  As noted
> > above some think that the non-dvijas can only listen.  However
> > Shankaracharya specifically says that it is possible for a  Shudra to
> > become a jnani and jnana requires manana and nidhidhyasana as well as
> > shravana.
>
> How does one cause to listen? By reciting within hearing distance. As such,
> there is open adhikAra for everybody where itihAsa-purANa is concerned,
> as per the authority of Sankara bhagavatpAda. Having accepted this, we
> have to accept the possibility that one who is not a traivarNika male
> can/will
> also speak and think. Ears, mouths, tongues and brains are generally
> present
> in all human beings. Once SravaNa is admitted, none can prevent manana
> and nididhyAsana, if the listener is so inclined.
>
> > 4. The Gita says in 8.13:
> >
> >  OMityekakSharaM brahma
> >
> > This  could be translated as "OM is the one letter Brahman" or "OM is the
> > imperishable Brahman."  However you take it, it shows that for the
> > Vedantins, the omkara is more than just the essence of the Vedas, it
> > is Brahman itself.
> The translation could also be, "The one syllable, OM, is brahman".To this,
> add the verse gItA 17. 23 -
> om-tat-sad-iti nirdeSo brahmaNas trividhas smRtaH.
>
> Also note, as a matter of linguistic sociology, the Sri Lankan Tamil word
> for
> "yes" is nothing other than Om. Indian Tamil speakers say Am or Am-Am.
> As such, there is a very common-place, secular usage of this syllable, at
> least among one group of people, from the hourly wage earning labourer
> in the fields to the brAhmaNa priests in the various temples in Sri
> Lanka.What marks apart the recitation of the praNava in a japa or yajna is
> the
> ritual context and nothing else. The traditional restrictions all have to
> do
> with the ritual japa or prayoga of a mantra that has the praNava in it.
> This
> needs to be distinguished clearly from the fact that the syllable occurs in
> a text that is from the itihAsa-purANa genre, that conveys jnAna and which
> is open for study by all, as per the explicit words of Sankara bhagavatpAda
> himself. Regards,
> Vidyasankar
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