[Advaita-l] Padmapurana verse on Mayavada

[Sunil Bhattacharjya]

Dear Shri Rajaram,

The Bhagavatam does say clearly that the Lord  gives the Advaita Jnana to his ardent devotees and then and then only the devotee becomes one with the Lord. Thus any statement deriding Advaita is against the very wish of the Lord. Advaita Jnana does not come to the Bhaktas of its own accord. Bhakti can be one way to reach the stage when the Lord Himself gives the Advaita Jnana to the devotee so that the devotee comes out of the darkness and becomes one with the Lord. But I am sure that the Lord will not give that grace to those bhaktas who criticise the Advaita Jnana.

You referred to eleven (11) commentaries on the Bhagavatam. Excluding the names of Madhvacharya and Sridharaswami can you please name those other nine (9) people who wrote commentary of the Bhagavatam  in Sanskrit ? 

Vedavyasa was distraught as the Mahabharata turned out to be difficult for some people even though he (Vedavyasa) originally meant it for the Shudras and those of the womenfolk, who were not privileged to have the Vedic education. When his first attempt failed Vedavyasa was sad and Narada advised him to write the Bhagavatam so that even the illiterate Shudras and the womenfolk could  understand what he wanted to convey. I do not think the Avatara-purusha  and the mahajnani Vedavyasa failed in his second attempt. It is another matter that Shri Madhvacfharya tried to show that the words of the Bhagavatam had many meanings and are difficult for people to understand those without taking help of his commentary. But I place the intelligence of Vedavyasa above that of Madhvacharya.




________________________________
 From: Rajaram Venkataramani <rajaramvenk at gmail.com>
To: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Sunday, September 8, 2013 10:13 PM
Subject: Re: [Advaita-l] Padmapurana verse on Mayavada
 


Dear Shri Sunil, 

There is no need for commentary if you understand that a pure bhakta attains the supreme state of vishnu simply by the power of devotion though he does not even desire liberation what to speak of temporary material gains. Even advaita jnanam comes to him on its own accord. 

sa eva bhakti-yogākhya
ātyantika udāhṛtaḥ
yenātivrajya tri-guṇaṁ
mad-bhāvāyopapadyate

However, if your mind plays with the direct words of smrti, you have to go to bhashya or a guru who as bhagavad bhakti. There are 11 extant commentaries on SBh and it is not an insult to Vyasa but the statement of its profound nature. 


Best Regards
Rajaram Venkataramani 



On Monday, September 9, 2013, Sunil Bhattacharjya  wrote:

1)
>SKB : "yenātivrajya tri-guṇaṁ" does not mean one becoming traigunya. 
>
>RV: Please check Sridhara Swamin's purport and then we can come to yours if it is inadequate.
>
>SKB : Shridharaswami reluctantly wrote the commentary on the Bhagavatam only at the behest of his guru, who commanded him (Shridharaswami) to write the commentary only to set right the  wrong interpretation of the Bhagavatam by Madhvacharya. For any intelligent person reading the commentary on the Bhagavatam to understand the Bhagavatam is an insult to Vedavyasa. Vedavyasa clearly stated  that he wrote the Bhagavatam so that one and all should understand the Bhagfavatm. If you say that you do not understand what is written in the Bhagavatam without the help of a commenatary then I shall be constarined to take that you are not worthy of reading the Bhagavatam.
>
>2)
>SKB :You are not right in assuming that the Advaitin desires for Mukti.
>
>
>RV: What is the purpose of sravana, manana and nidhidhyasana if it is not
>for moksha? On the other hand, a pure bhakta loves god out of natural
>attraction. He does not desire moksha.
>SKB : Oh, now we can see why you could not understand Advaita so far. For your information the Advaitin do not want to be in the dark. The Advaitin stalwarts had understood well the Upanishads
>including  the Mahavakyas and that had told them that the Brahmavid is no different from Brahman. If you are not able to understand this simple thing, it may be better for you to pray to Lord Krishna to give you the Advaita Jnana. Krishna-bhaktas never perish but they remain in the dark as long as they do not have the Advaita Jnana but without the Advaita Jnana they cannot become one with Krishna
>
>
>
>
>________________________________
> From: Rajaram Venkataramani <rajaramvenk at gmail.com>
>To: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
>Sent: Sunday, September 8, 2013 1:22 PM
>Subject: Re: [Advaita-l] Padmapurana verse on Mayavada
>
>
>
>
>
>
> "yenātivrajya tri-guṇaṁ" does not mean one becoming traigunya.  
>RV: Please check Sridhara Swamin's purport and then we can come to yours if it is inadequate.
> 
>>
>You are nor right in assuming that the Advaitin desires for Mukti. 
>RV: What is the purpose of sravana, manana and nidhidhyasana if it is not for moksha? On the other hand, a pure bhakta loves god out of natural attraction. He does not desire moksha.
>
>>The Bhagavatam itself says that the Bhakta does not get any type of Mukti. Anybody with open mind will  very well understand that the mental state of the Bhakta is such that he prefers to stay in the dark by clinging to the Ishvara through the rope of Bhakti and does not want to open the door to get the light of Jnana. The Advaita jnana may not come to such people in one birth.
>>
>>
>RV: If you are not qualified and follow the path of jnana, you run the risk of becoming unhappy. On the other hand, Bhakti does not need qualification as we see from countless examples in smrti and legends. Also, there is no risk for a bhakta. If he does not get atma jnana, he will be born in a family of yogis etc. and continue.  Krisha says my devotee never perishes. A bhakta may reject five types of moksha but he nevertheless gets vishnu bhava - mad-bhāvāyopapadyate. 
>sa eva bhakti-yogākhya
>ātyantika udāhṛtaḥ
>yenātivrajya tri-guṇaṁ
>mad-bhāvāyopapadyate
>
>
>
>>
>>
>>
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