[Advaita-l] ***UNCHECKED*** RE: vedAntins at the time of shankara

[Bhaskar YR]

praNAms Sri Kalyan prabhuji
Hare Krishna

From my side, this discussion ends, unless Sri Bhaskarji, the originator of the thread, brings up some fresh points to the table.

>  prabhuji, I don’t think I can add anything afresh to the ongoing discussion.  Bhatruprapancha's bhedAbheda doctrine has been refuted by bhAshyakAra in br. bhAshya and sUtra bhAshya.  Nonetheless, this bhedAbheda school too propagated the ikya ( jeevaatma - paramaatma) at the mOksha, hence it is abheda at the latter stage though there is bheda first.  If you see br. Up. bhAshya on pUrNamadaH mantra, shankara talks about bhartruprapancha and refutes his stand.  As a matter of fact, the stand of bhartruprapancha that brahman is ekaM and at the same time many (like clay one is in itself will  be many also in terms of pots, pitcher, bowls etc.) could easily be confused with vedAnta's kArya-kAraNa ananyatvaM.  But that is not the case.  And bhAgavata-s their vyUha theory etc. too ultimately in mOksha advocating the identity between jeeva paramAtma.  The theory that absolute and eternal difference between jeeva-paramAtma even after attaining mOksha, permanent gradations in jeeva (like mukti yOgya, samsara yOgya, paapi jeeva who are eternal residents of Naraka etc.) like what we see in madhva's tattva vAda today, ramAnuja's v.advaita which based on pacharAtra  were conspicuous by its absence during shankara's time and over a period of time undergone some major modifications.  In short it is evident that during the time of bhAshyakAra and even before that (like ashmarAtya, audolOmi, kAshakrutsna etc. who have been mentioned by bAdarAyaNa in sUtra-s) all the varieties of vedAntic schools were invariably propagating the Advaita doctrine if not at the initial level atleast in the state of final mukti there i s absolute oneness of jeeva and brahman.  

Hari Hari Hari Bol!!!
bhaskar