[Advaita-l] Dayanand Saraswathi interview - Very interesting stand taken by Swami

[Kripa Shankar]

This is why it's impossible to debate on philosophical grounds. Because people try to reconcile with their own understanding. Anyasya abhavam happens only during samadhi. If I knock on someone's door and get the reply - who's there? , what should I answer? Or should I ask the question back - who is that who is asking me who's there?

Para vidya stands on apara vidya. Apara vidya is not a joke, it's not vain exercise. It's not an illusion. Without aparA vidya, if the shastras only taught para vidya, then the Brahma Sutras would have been a blank page. A teacher would be equal to a stone. Upanishads would consist of nothing. ‎

Please forgive me if I say anything wrong but Mixing up para and apara in cheesy one liners is not Vedanta. It's not the pinnacle of shankara siddhanta. It is in a way, mocking the philosophy. Something like a parody. 

Again, if you are willing to analyse it critically, then you have to consider that there is no tvam pada in this self-inquiry method. 

Regards 
Kripa ‎

yo vedAdau svaraH prokto vedAnte cha pratiShThitaH |
tasya prakRRiti-lInasya yaH parassa maheshvaraH || 
  Original Message  
From: V Subrahmanian
Sent: Friday 27 January 2017 11:01 PM
To: Kripa Shankar; A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Dayanand Saraswathi interview - Very interesting stand taken by Swami



On Fri, Jan 27, 2017 at 6:53 PM, Kripa Shankar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Namaste Praveen, 

Even self inquiry cannot be the cause of jnana. As Sadananda has already stated, there is no tvam padaartha which differentiates the Vedantic method. Go on, come up with a justification for that :D 

I am just saying he is not a Vedantin and his teachings are not Vedanta.

https://newearthpulse.wordpress.com/2016/03/04/there-are-no-others/

Questioner: "How are we to treat others?"
Ramana Maharshi: "There are no others."
The pinnacle of Vedāntic realization has been taught by Shankara thus:

परमात्मव्यतिरेकेण अन्यस्याभावं विस्तरेण अवादिष्म । [Bṛ.up.bhāṣyam 4.4.6]

[We have elaborately stated already the non-existence (absence) of any other than the Supreme Self.] 

The above realization is based on the following:

Bṛ.Up.Bhāṣyam: 3.5.1 concluding paragraph:

ब्रह्मैव सर्वमिति प्रत्यय उपजायते । स ब्राह्मणः कृतकृत्यः, अतो ब्राह्मणः ; निरुपचरितं हि तदा तस्य ब्राह्मण्यं प्राप्तम् ; अत आह — स ब्राह्मणः केन स्यात् केन चरणेन भवेत् ? येन स्यात् — येन चरणेन भवेत्, तेन ईदृश एवायम् — येन केनचित् चरणेन स्यात्, तेन ईदृश एव उक्तलक्षण एव ब्राह्मणो भवति ; येन केनचिच्चरणेनेति स्तुत्यर्थम् — येयं ब्राह्मण्यावस्था सेयं स्तूयते, न तु चरणेऽनादरः । 

Translation by Swami Mādhavānanda:

....and becomes a knower of Brahman, or accomplishes his task: he attains the conviction that
all is Brahman. Because he has reached the goal, therefore he is a Brahm~a. a knower of Brahman ; for then his status as a knower of Brahman is literally true. 

Therefore the text says: How does that knower of Brahman behave? Howsoever he may behave. he is just such - a knower of Brahman as described above. 

The expression, 'Howsoever he may behave,' is intended for a tribute to this state of a knower of
Brahman, and does not mean reckless behaviour. 


If the above is not Vedanta, nothing else is.

vs


 
If you agree with this, then there is no debate. It then proves that he cannot be considered as jnAni. You can call it whatever you want - Neovedanta or mysticism or a cult. But you have been arguing that he is a jnAni and his teachings are Vedanta. ‎
‎
‎Regards 
Kripa ‎

yo vedAdau svaraH prokto vedAnte cha pratiShThitaH |
tasya prakRRiti-lInasya yaH parassa maheshvaraH || 
  Original Message  
From: Praveen R. Bhat
Sent: Friday 27 January 2017 5:46 PM
To: Kripa Shankar; A discussion group for Advaita Vedanta
Cc: Bhaskar YR
Subject: Re: [Advaita-l] Dayanand Saraswathi interview - Very interesting stand taken by Swami