[Advaita-l] Fw: Re: vedAntins at the time of shankara

[Venkatesh Murthy]

Namaste

On Mon, Sep 18, 2017 at 6:42 PM, Aditya Kumar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
>   Apologies for messing up paroksha and aparokshas. As per Bhamati,
> Mahavakyas produce only paroksha jnana whereas it is the mind which when
> purified, leads to aparoksha jnana. Perhaps the reason for so much stress
> on chitta shuddhi. But Vivarana says Mahavakyas can produce aparoksha
> jnana. It does not consider Manas as an indriya in the first place. So
> there is a disagreement on a fundamental level.
>

Wrong. Sravana, Manana and Nididhyasana are recognized in both Bhamati and
Vivarana. It is not like Bhamati is saying Sravana is not necessary and
Vivarana is saying Manana and Nididhyasana is not necessary. It is only
difference in stressing which is more important. Bhamati is saying Manana
and Nididhyasana are more important and for Vivarana Sravana is more
important. But if Mind is not pure Vivarana will also require Manana and
Nididhyasana. According to Vivarana -

Even though the mahaavaakya produces direct knowledge, it does not act and
the knowledge appears to be paroksha. This is because of obstructions in
the form of accumulated sins and vaasanas. Shravana, manana and
nididhyaasana are for removing these obstructions.


>     On Monday 18 September 2017, 5:03:58 PM IST, 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