[Advaita-l] vedAntins at the time of shankara

[H S Chandramouli]

Sri Ravi Kiran Ji just pointed out that some part of the text is blanked
out  in the PDF, for ex starting from pages 5,13,18 etc.including some
pages completely. I have now checked in my copy as well.  He is correct. I
had not checked the PDF copy earlier as I was referring to the print copy
available with me only. Very unfortunate. I do not have reference to any
other link either. But if anyone is interested in reading thru specific
parts of the book, please let me know. I will send scanned copies by PM.

Regards

On Sat, Sep 16, 2017 at 2:58 PM, Ravi Kiran <ravikiranm108 at gmail.com> wrote:

>
> Chandramouliji,
>
> Did you notice that some text is blanked out(missing), in certain pages
> starting from 5, 13, 18 etc ..towards the end of those pages, which gives a
> discontinuity in reading the chapters of the pdf ?
>
> Thanks
>
> On Sat, Sep 16, 2017 at 11:29 AM, H S Chandramouli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> I am very sorry I gave the wrong link reference to the book by Prof
>> Hiriyanna.  The correct reference is the book  " Indian Philosophical
>> Studies " which can be accessed at the following link
>>
>> <<
>> https://ia601204.us.archive.org/8/items/IndianPhilosophicalS
>> tudies/Indian%20Philosophical%20Studies,%20Hiriyanna,M(1957).pdf
>> >..
>>
>> Regret the error
>>
>> Regards
>>
>> On Sat, Sep 16, 2017 at 11:16 AM, H S Chandramouli <
>> hschandramouli at gmail.com
>> > wrote:
>>
>> >
>> > On Fri, Sep 15, 2017 at 10:38 PM, Jaldhar H. Vyas via Advaita-l <
>> > advaita-l at lists.advaita-vedanta.org> wrote:
>> >
>> >
>> >
>> > <<  There are (and were) several different varieties of bhedabhedavada
>> > but they all agree that jivatma and paramatma are identical on some
>> level.
>> > (That's the abheda part.) Where they differ from Advaitavada is that
>> they
>> > do not think the two are _completely_ equivalent. (That's the bheda
>> part.)
>> > >>,
>> >
>> >
>> >
>> > At or prior to the time of Sri Bhagavatpada,  those who interpreted the
>> >  Upanishads in accordance with this view  are termed vrittikAras. The
>> most
>> > notable amongst  them  and whose views have been specifically refuted
>> in
>> > the Bhashya ( though he is not named anywhere in the Bhashya itself) is
>> > BhartRprapancha . The principal difference between the two views (Sri
>> > Bhagavatpada and  BhartRprapancha) , and to which practically all the
>> other
>> > important divergences can be traced, is that while both recognized a  पर
>> > (para) (higher)  and अपर (apara) (lower) Brahman, Sri Bhagavatpada
>> > explains the “lower” Brahman as an appearance (विवर्त vivarta) of the
>> > “higher” and therefore not of the same order of Reality, BhartRprapancha
>> > regards both of them as Real in the same sense. This is also referred
>> to as
>> > BrahmapariNAma vAda and holds that jagat and Brahman  are both satya and
>> > enjoy the same level of Reality. This view is specifically refuted in BU
>> > 5-1-1. Refer Bhashya starting from
>> >
>> >
>> >
>> > << अत्रैके वर्णयन्ति — पूर्णात् कारणात् पूर्णं कार्यम् उद्रिच्यते >>
>> >
>> >
>> >
>> > << atraike varNayanti — pUrNAt kAraNAt pUrNaM kAryam udrichyate >>.
>> >
>> >
>> >
>> > An excellent review of these two views (Sri Bhagavatpada and
>> > BhartRprapancha)  is to be found in the article  “BhartRprapancha –an
>> old
>> > vEdAntin “  by Prof. Hiriyanna  available in the book  “Outlines of
>> Indian
>> > Philosophy”  which can be accessed at the following link
>> >
>> >
>> >
>> > << https://archive.org/details/OutlinesOfIndianPhilosophy1932MHiriyanna
>> > >>.
>> >
>> >
>> >
>> > Regards
>> >
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