[Advaita-l] About sankaracharya and vyasa maharshi

[pavan akula]

For the disciple the guru must be the greatest knowledge ever in the world.
When vyasa maharshi meet the sankaracharya he came as a normal bhramin not
like vyasa maharshi and ask for vadhabhiksha  then shankaracharya did
vadha(speaking is 3 types in that vadhana means they both will talk and
decide every situation of their talking  with respect to vedam and whose
thought is matched they won) with vyasa whatever shankaracharya told vyasa
maharshi told something more than    that like that happening
shankaracharya got doubt that he is not a normal person and  find that he
is vyasa maharshi then he immediately stopped the vadhana because vyasa is
in guru for gavudapada whose is guru for his guru Govindha bhagavathpada.
Shankaracharya asked the vyasa to see his bhashasyas then vyasa maharshi
see all the   shankaracharya  bhashasyas he told that they all are correct
and told to shankaracharya that live 16 more years and do
pracharam(teaching) for it.
On 19-Oct-2015 4:14 pm, "Sundaram Venkatraman via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaskaram Sri Subrahmanian,
>
> Thank you very much for your clarification. It is unbelievably simple and
> yet astounding. It is quite clear that I have miles to go in my
> understanding of advaita.
>
> If I am not mistaken sir, your acharya is Sri Subbaramaiya - author of a
> detailed study on Dakshinamurti Stotram? I think he even mentions your name
> in the preface.
>
> Sir, Sundaram is my father's name and I am Venkatraman.
>
> Regards,
> Venkat
>
> On Mon, Oct 19, 2015 at 3:33 PM, V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
> >
> >
> > On Mon, Oct 19, 2015 at 8:34 AM, Sundaram Venkatraman via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> Sri Chandramouliji,
> >>
> >> Thank you very much for you 2 mails on the subject. The article of Sri
> >> Dravid (on www. Ambaa.org) looks very promising. Browsing through it
> >> however it seems that the differences between Bhamati and Vivarana are
> not
> >> just Prakriya differences but quite doctrinal.
> >>
> >
> > Dear Sri Sundaram,
> >
> > Actually what one thinks is 'doctrinal' is only a prakriyā for Advaitins.
> > The entire Vedanta shāstra is a means, a prakriyā, to realize the
> Absolute
> > Truth, Brahman. One might say that the creation delineated in the
> > Veda/Upanishad is a doctrinal aspect.  But according to Gaudapadacharya
> > these creation shrutis are only 'upāya', means, to know the
> > Creator-consciousness.  Whatever is told about the jiva, avidya, karma,
> > shravana, vairagya, etc. is a means. My Acharya used to say: a prakriyā
> is
> > a pratikalpanā.  Since we have a svābhāvika kalpanā about what we are,
> what
> > the world is, etc., the shāstra comes to remove that kalpana through a
> > counter-kalpana.  That is called a prakriyā.  When the original kalpana
> > goes, with it goes the pratikalpanā too.  That is the meaning of
> > adhyāropa-apavāda nyāya.
> >
> > If various Acharyas offer various 'views', sometimes appearing to be
> > contradicting, still those views are only pratikalpanas.  For, even in
> the
> > case of the Bhamati-Vivarana duo, the ultimate reality is not anything
> but
> > the Advaitic Brahman and the jiva is not any different from Brahman and
> the
> > world is not anything but, mithyā; in truth Brahman.
> >
> > In fact there are those who hold that the three schools of Advaita,
> > Dvaita, etc. are also only prakriyas addressed to remove the various
> kinds
> > of kalpanas.
> >
> > warm regards
> > subrahmanian.v
> >
> >>
> >> Can you please let me know where Siddhanta Lesa Sangraha is available?
> >>
> >> Many thanks & pranams,
> >> Venkat
> >>
> >> Sent from my iPhone
> >>
> >> > On 18-Oct-2015, at 2:44 PM, H S Chandramouli <
> hschandramouli at gmail.com>
> >> wrote:
> >> >
> >> > Sri Venkat Ji,
> >> >
> >> > Sidhanta Lesa Sangraha by Sri Appayya Dikshita ( translation by Sri
> >> Suryanarayana Shastri is available ) is perhaps one good source for
> getting
> >> to know the different approaches and views of various advaitic schools
> of
> >> thought. ( I am open to correction on this ). This work was written in
> the
> >> sixteenth century. Perhaps there was not much of change in position till
> >> the twentieth century. But during the 20th century , practically all
> these
> >> schools of thought were challenged by Sri Sachidanandendra Saeaswati
> >> Swamiji ( Sri SSS ) of Holenarsipur in Karnataka as contrary to the
> Shrutis
> >> and Bhashyam of Sri Bhagavatpada . He propounded his own interpretation
> of
> >> the Shrutis along with the Bhashyam and contended that this was the only
> >> interpretation which was consistent with them. His work in sanskrit
> Vedanta
> >> Prakriya Pratyabhijna ( translated into english The Method of the
> Vedanta
> >> by Sri AJ Alston ) sets forth his arguments in a very detailed manner .
> >> >
> >> > As Sri Subrahmanian Ji mentions , while these books could be referred
> >> to for knowing the status of different schools of thought on advaita ,
> it
> >> is necessary for the student of vedanta to come to his own conclusion
> as to
> >> the particular thought process which suits his own understanding. Sri
> >> Sureswaracharya is credited with the view that any particular school of
> >> thought could be followed for understanding as long as the Goal is the
> same.
> >> >
> >> > Regards
> >> >
> >> > Chandramouli
> >> >
> >> >> On Fri, Oct 16, 2015 at 4:27 PM, Sundaram Venkatraman via Advaita-l <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >> >> Dear Subramanianji,
> >> >>
> >> >> Thank you very much for your wonderful clarifications. I don't know
> >> >> Kannada. But from the title of the first Kannada book 'Akshobya
> Vijaya
> >> >> Vibhrama' referred to by you, I get a feeling the story about the
> >> victory
> >> >> of Akshobhya Theertha over Swami Vidyaranya in a debate is an
> >> illusion. Can
> >> >> you confirm this please?
> >> >>
> >> >> One more request from my side. I am generally aware of the tenets of
> >> >> advaita vedanta. But when it comes to discussions on Shankara and
> >> >> post-shankara advaita and the differences between the two, I am lost.
> >> More
> >> >> specifically my questions are
> >> >>
> >> >> 1. In what ways are Bhamati and Vivarana schools different from
> >> original
> >> >> Shankara Vedanta and from each other?
> >> >> 2. Did the differences arise after the period of the 4 direct
> >> disciples of
> >> >> Shankara or the direct disciples themselves deviated from Shankara in
> >> >> important ways?
> >> >>
> >> >> You may also refer me if possible to good books, if any, on the
> >> subject.
> >> >>
> >> >> My pranams to you,
> >> >> Venkat
> >> >>
> >> >>
> >> >>
> >> >>
> >> >> >
> >> >> > >
> >> >> > >    2) And also,he said vidhyaranya got defeated by akshobhya
> >> theertha in
> >> >> > > vakhyartha of "tat tvam asi"...
> >> >> > >
> >> >> > > In respect of that, vidhyaranya installed a vijaya sthamba in
> >> mulibagilu
> >> >> > > for respecting akshobhya theertha...
> >> >> > >
> >> >> > > Weather it is true that  vidhyaranaya got defeated by akshobhya
> >> theertha
> >> >> > > for  vakhyartha of tat tvam asi?
> >> >> > >
> >> >> > > Or it is just dvaithi's crooked up story for down grading other
> >> >> > philosophy
> >> >> > > acharyas?
> >> >> > >
> >> >> >
> >> >> > To get a good idea about the above please read the three Kannada
> >> books of
> >> >> > Sri G.R.Patil of Dharwad:
> >> >> >
> >> >> > 1. Akshobhya vijaya vibhrama
> >> >> >
> >> >> > 2. Vidyaranya vishayaka ākṣepa nirāsa
> >> >> >
> >> >> > 3. Sri Vidyaranya Vijaya Dundubhi
> >> >> >
> >> >> > The first two books are out of stock/print.  You may request the
> >> author
> >> >> > personally. The last one is available in Bangalore at Vidya Bharati
> >> Press,
> >> >> > Shankara Maṭha Road.
> >> >> >
> >> >> > regards
> >> >> > vs
> >> >> >
> >> >> >
> >> >> _______________________________________________
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