[Advaita-l] [advaitin] Pāśupata, Pāncharātra, etc. composed by Śiva and Viṣṇu as mohaka śāstra

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

>If the tantrAs say that by following them one can get mokshA, they are
wrong. Irrespective of what any shAstra says, mokshA is not something to be
>given or taken. It is not something that is earned. The infinite achieved
by the finite is a logical fallacy. Further, if moksha occurs at a point in
time, then it >did not exist before that time, and therefore has a
beginning. Whatever has a beginning must have an end. If it ends, what is
the use of such a moksha?

Moksha *cannot be got* by vedas or vaidika karmas.

त्रैगुण्यविषयाः वेदाः निस्त्रैगुण्यो भवार्जुन
*न कर्मणा* न प्रजया.....
*न वेदा न यज्ञा *न तीर्थ ब्रुवन्ति

In such case why go from one useless process (tantras) to another useless
process(vedic rituals).

regards,
Sarma.

On Fri, Feb 17, 2017 at 7:15 PM, Venkatraghavan S <agnimile at gmail.com>
wrote:

> Firstly, the puNya from different karmas are not the same and cannot give
> the same results. So I am not sure how you can claim that "*this* puNya can
> be got by vedabahya tantras." In fact, what the bhAShya explicitly says
> is that the puNya gained from these veda bAhya systems is limited to giving
> shraddhA in vedas.
>
> I am also not sure on what basis you are concluding "They can continue to
> follow the tantras and get moksha " - there is nothing in the bhAshya that
> supports the view.
>
> If the tantrAs say that by following them one can get mokshA, they are
> wrong. Irrespective of what any shAstra says, mokshA is not something to be
> given or taken. It is not something that is earned. The infinite achieved
> by the finite is a logical fallacy. Further, if moksha occurs at a point in
> time, then it did not exist before that time, and therefore has a
> beginning. Whatever has a beginning must have an end. If it ends, what is
> the use of such a moksha?
>
> Therefore, the moksha that advaita talks about is quite unlike the moksha
> that any other system. It is not a state that is achieved in time, it is
> not going to another loka, it is simply understanding our fundamental
> nature, which is mukta.  We think we are not mukta, but that is merely a
> wrong notion. This wrong notion can only be corrected by right knowledge.
> Knowledge is not something that is achieved by action. It has to be
> generated by a pramANa.
>
> No other pramANa that we have access to, apart from shruti, speaks about
> our fundamental nature. That is why veda nishthA and shraddhA are
> important.  If this appears a lame invention, then I really have nothing
> further to add.
>
> Regards,
> Venkatraghavan
>
> On Fri, Feb 17, 2017 at 1:19 PM, D.V.N.Sarma డి.వి.ఎన్.శర్మ <
> dvnsarma at gmail.com> wrote:
>
>> Performance of Vedic ritual is to get punya(apoorva). From the bhashya it
>> appears that this punya can be got by
>> vedabahya tantras. In addition parameswaranugraha also. What else is
>> needed? Why janmantara VedanishTha and KRitakRityata.
>> They can continue to follow the tantras and get moksha. That is what
>> tantras also say.
>> So all this circuitous exercise is a lame invention of
>> nanyadasthItivadins.
>>
>> A number of people who proclaim themselves to be advaitins are
>> prachchanna purvamimasakas.
>> They use the advaita as an armour to protect themselves from the
>> onslaught of buddhists etc.
>>
>
>