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

[Sunil Bhattacharjya]

Qupte
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. 
Unquote

Advaitin thinks that what is in me is in you and what is in you is in me and  there is no difference, except that it is inside the five layers (koshas),which we have due to our desires. Only when one starts overcoming the desires the layers will start vainshing gradually and at the end there will be no difference between tvam and aham. 

Regards,
--------------------------------------------
On Fri, 1/27/17, Kripa Shankar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] Dayanand Saraswathi interview - Very interesting    stand taken by Swami
 To: "V Subrahmanian" <v.subrahmanian at gmail.com>
 Cc: "Advaita discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Friday, January 27, 2017, 10:30 AM
 
 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
 
 
 
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