[Advaita-l] Even a Buffalo can be saguṇa Brahman

[Durga Janaswamy]

"You said a man cannot mix up relations with mother, sister, wife,
daughter. But here you are mixing up Vyavahara for Gruhasthas and
Sanyasis. You cannot say Sanyasis must also behave like Bhattas and do
lot of Vedic Karmas. Sanyasis are not bound by Karma like Gruhasthas.
Gruhastha must worship his family god and the Panchayatana Devatas.
But a Sanyasi will not have this restriction. Bhatta Nayaha is only
for Gruhasthas"
-----------------------------------------

Hari Om,

Pranams.

A. व्यवहारे भट्टनयः  (vyavahAre bhaTTanayaH) is in the context of tri-satta
(paramarthika satta, vyavaharika satta and pratibhasika satta).     This is
not in the context of  ashrama.

If you accept tri-satta, then in  Vedanta,
i. at paramarthika satta, there is only one reality, advaita and no
duality,  there is no pramata, pramana and prameya.
ii. at vyavaharika satta, there is duality.  Here comes vyavahAre
bhaTTanayaH.
In vyavahara, there is pramata, prameya and pramana.  Also pramana system
comes into being with pramata as locus.
Nyaya has 4 pramanas, Prabhakara - purva mimamsa has 5 pramanas and
Kumarila Bhatta purva mimamsa has 6 pramanas.
Vedanta does not follow Nyaya system but follows Bhatta's purva mimamsa for
pramanas. So Vedanta has 6 pramanas.
It may be noted the prasthana traya (which include Brahma Sutra) do not
discuss  pramanas per se.

If you do not accept vyavaharika satta, then  there is no ' BhaTTa nayaH'.


B.   About   "worshipping family god and the Panchayatana Devatas"

In Purva Mimamsa  Devatas donot have vigrahas,  the gods have no separate
independent existence other than the mantras. Purva Mimamsa
is nirIshwaravAda and the mimamsakas believe that Isvara doesn't dispense
the fruits of our actions because, according to them, the Vedic works we
perform give rewards on their own. We earn merit or demerit according to
how the Vedas and sastras view our actions. So it is our karma that brings
its rewards or retribution, as the case may be, not Isvara.


Thank you and regards
-- durga prasad



On Mon, Nov 16, 2015 at 10:22 PM, Venkatesh Murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>  Namaste
>  On Tue, Nov 17, 2015 at 11:11 AM, Durga Janaswamy via Advaita-l
> <advaita-l at lists.advaita-vedanta.org> wrote:
> > And one more point:
> >
> > Bhagawan Sankaracharya says व्यवहारे भट्टनयः  (vyavahAre bhaTTanayaH).
> >
> > Regards
> > -- durga prasad
> >
> You said a man cannot mix up relations with mother, sister, wife,
> daughter. But here you are mixing up Vyavahara for Gruhasthas and
> Sanyasis. You cannot say Sanyasis must also behave like Bhattas and do
> lot of Vedic Karmas. Sanyasis are not bound by Karma like Gruhasthas.
> Gruhastha must worship his family god and the Panchayatana Devatas.
> But a Sanyasi will not have this restriction. Bhatta Nayaha is only
> for Gruhasthas.
>
> Sri V. Subrahmanian said -
> Does the above wording exist in the Bhāṣyam? I could not find it in a
> search of the Advaita Shāradā resource. It could be the sense of the above
> maxim that Shankara has said.  In case you are aware of any such instance,
> pl. point out.
>
> In Upadesha Panchaka Adi Sankara has said Vedo Nityamadheeyataam
> Tadudita Karma Swanushtheeyataam. We have to always study Veda and do
> the Karmas given in it. I think from this someone must have concluded
> we have to be like Bhattas when we are in Gruhastha Ashrama.
>
>
> > On Mon, Nov 16, 2015 at 9:26 PM, Durga Janaswamy <janaswami at gmail.com>
> > wrote:
> >
> >> Hari Om,
> >> Pranams.
> >>
> >> The article says
> >> "In Advaita, as taught by Shankaracharya and handed down in the
> tradition,
> >> there is no strict prescription of such and such entity alone should be
> the
> >> saguna Brahman."
> >> "Since the aspirants' make-up can be varied, whichever method that suits
> >> one is good enough.  Ultimately, one has to come to the Goal. Such means
> >> are infinite. The means do not matter at that stage. "
> >>
> >> Here are the points worth noting:
> >> 1. I listened to two Mahatmas saying that only those objects mentioned
> in
> >> Sastra can be used for worship.  A person has a choice with in these
> >> specified objects only.
> >>
> >> For example salagrama stone can be worshiped as Vishnu. This is
> mentioned
> >> in Sastra.
> >> A skull dug up from grave-yard should not be used to worship as Vishnu
> as
> >> this is not mentioned in Sastra.
> >>
> >> 2.  We should not mix up Vedanta and Vyavahara.
> >> Vedanata is at  paramartha level, there is only reality - advaita, no
> >> duality.  Here there is no worshiper and no worshiped.
> >>
> >> 3. Vyavahara happens only in duality. Even though the duality is
> illusory,
> >> still duality cannot be ignored in Vyavahara.
> >> If Devadatta has a mother, wife, sister and daughter, Devadatta should
> >> maintain that distinction. Devadatta should not mix-up one with another.
> >>
> >> 4. Worship comes under Vyavahara. Vedanta should not be mixed up with
> >> worship.
> >> While worshiping, a person should follow relevant pramana. For example,
> if
> >> a person is doing Chandi Homa, he should do the  homa as prescribed.
> The
> >> pramana can be Sastra or his guru or the book one is following.
> >>
> >> Regards
> >> -- durga prasad
> >>
> >>
> >>
> >>
> >>
> >> On Mon, Nov 16, 2015 at 3:14 AM, V Subrahmanian via Advaita-l <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
> >>> An article on the above topic is available here for download:
> >>>
> >>>
> >>>
> http://www.mediafire.com/view/8v2ytlai8qtnxaa/Even_a_Buffalo_can_be_sagu%E1%B9%87a_Brahman_FP.pdf
> >>>
> >>> regards
> >>> subbu
> >>> _______________________________________________
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> >>
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>
>
> --
> Regards
>
> -Venkatesh
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