[Advaita-l] vedAntins at the time of shankara

[Venkatesh Murthy]

Namaste

Adi Sankara has said Paramatam Apratishiddham Anumatam Bhavati and accepted
Yoga Shastra on Five Vrttis of Mind in 2-4-12. He has practically agreed
with Bhagavata followers in the Sutra Bhashya 2-2-42 on Supremacy of Narayana
and importance of Bhakti and Araadhana to Narayana. If he is so
uncompromising why he is allowing Bhakti instead of Jnana? He has showed so
much leniency to other Matas and he will be uncompromising to Prakriyas in
his own school? This is a joke.

On Mon, Sep 18, 2017 at 4:59 PM, Aditya Kumar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
> It is worth to be noted that among all  the mOksha shAstra vAdins there
> was no difference of opinion with regard to jnAna's role in mOksha.
> Shankara elsewhere insists that : All teachers of mOksha hold that correct
> knowledge alone leads to the final release.
> A : Indeed. Of the very few sources that we have regarding pre-Shankara
> Advaitins, the role of Jnana is clear and it is indisputable. As a matter
> of fact, the glaring inconsistency can be seen among the sub-schools with
> regards to the role of Jnana. As per Bhamati, Mahavakyas/shabda only
> produce aparoksha jnana. Whereas the internal organ, the mind alone is
> responsible for paroksha. But Vivarana says Mahavakyas can produce paroksha
> jnana. Still, it can be regarded as mere prakriya bedha. Is it not foolish?
> Why this sweeping statement from bhAshyakAra if at all  there were
> alternatives in  'sAdhana' / 'tools' in the means of attaining mOksha!!??
> If there were upAsana, bhakti, prapatti /sharaNAgati, shravaNa and dhyAna
> on heard vAkya, divine grace or any other similar means other than jnana
> suggested for the direct and immediate means to the mOksha how  bhAshyakAra
> talks about the unanimity in the means of mOksha ??
> A : Rightly said.
>
> For that matter shankara refutes the very practical approach to one of the
> theories of Advaita ( that of bhartruprapancha) which says : brahman in its
> svarUpa is one who is jneya brahma, the realization of this ekatva leads to
> mUkti while the same in the vyavahArika plane, in its aspect as many serves
> practical purposes such as karma, bandha, mOksha, pApa, puNya,
> vidhi-nishedha in loukika and vaidika vyavahAra as enshrined in karma
> kAnda. Etc.  Very practical and reasonable approach indeed but bhAshyakAra
> refutes this too as avaidika as brahman was / is / never will be many at
> any stretch of imagination.
> A : Thanks for elaborating on this. Indeed, the approach of Shankara was
> uncompromising.
>
> Hari Hari Hari Bol!!!
> bhaskar
>
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-- 
Regards

-Venkatesh