[Advaita-l] Regarding the Pancharatra, Shankara is one with Purvamimamsa

[V Subrahmanian]

In the BSB 2.1.1 Shankara says:
मनुना च ‘ सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । सम्पश्यन्नात्मयाजी वै
स्वाराज्यमधिगच्छति’ (मनु. स्मृ. १२ । ९१) इति सर्वात्मत्वदर्शनं प्रशंसता
कापिलं मतं निन्द्यत इति गम्यते ; कपिलो हि न सर्वात्मत्वदर्शनमनुमन्यते,
आत्मभेदाभ्युपगमात् । महाभारतेऽपि च — ‘ बहवः पुरुषा ब्रह्मन्नुताहो एक एव तु’
इति विचार्य, ‘ बहवः पुरुषा राजन्सांख्ययोगविचारिणाम्’ इति परपक्षमुपन्यस्य
तद्व्युदासेन — ‘ बहूनां पुरुषाणां हि यथैका योनिरुच्यते । तथा तं पुरुषं
विश्वमाख्यास्यामि गुणाधिकम्’ इत्युपक्रम्य ‘ ममान्तरात्मा तव च ये चान्ये
देहसंस्थिताः । सर्वेषां साक्षिभूतोऽसौ न ग्राह्यः केनचित्क्वचित् ॥
विश्वमूर्धा विश्वभुजो विश्वपादाक्षिनासिकः । एकश्चरति भूतेषु स्वैरचारी
यथासुखम्’ — इति सर्वात्मतैव निर्धारिता । श्रुतिश्च सर्वात्मतायां भवति — ‘
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक
एकत्वमनुपश्यतः’ (ई. उ. ७)
<http://advaitasharada.sringeri.net/display/bhashya/Isha?page=NaN&id=IS_V07&hl=%20%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A3%E0%A4%BF%20%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%AD%E0%A5%82%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A4%83%C2%A0%E0%A5%A4%20%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%B0%20%E0%A4%95%E0%A5%8B%20%E0%A4%AE%E0%A5%8B%E0%A4%B9%E0%A4%83%20%E0%A4%95%E0%A4%83%20%E0%A4%B6%E0%A5%8B%E0%A4%95%20%E0%A4%8F%E0%A4%95%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%AA%E0%A4%B6%E0%A5%8D%E0%A4%AF%E0%A4%A4%E0%A4%83>
 इत्येवंविधा । अतश्च सिद्धमात्मभेदकल्पनयापि कापिलस्य तन्त्रस्य
वेदविरुद्धत्वं वेदानुसारिमनुवचनविरुद्धत्वं च, न केवलं
स्वतन्त्रप्रकृतिकल्पनयैवेति । वेदस्य हि निरपेक्षं स्वार्थे प्रामाण्यम् ,
रवेरिव रूपविषये ; पुरुषवचसां तु मूलान्तरापेक्षं वक्तृस्मृतिव्यवहितं चेति
विप्रकर्षः । तस्माद्वेदविरुद्धे विषये स्मृत्यनवकाशप्रसङ्गो न दोषः ॥ १ ॥

The highlights of the above is:


   - Kapila did not admit the 'sarvatma darshana' since he has admitted the
   multiplicity of atmans.
   - The Mahabharata, on the other hand settles on Sarvatmatva after a
   discussion on whether there are many selves or one alone.
   - Manu too upholds the Upanishadic one-Atman doctrine alone.
   - Therefore it is settled beyond doubt that Kapila's doctrine is veda
   viruddha and also contradicts Manu who follows the Veda
   - Veda is pramana independently and the smritis are pramana dependent on
   something else
   - Hence the words of the humans cannot be free of fault.

Thus Shankara clearly brings out the idea that the Mahabharata is not
upholding the Kapila's doctrine of many selves.

regards
vs

On Thu, Jul 19, 2018 at 12:13 PM, Kalyan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>  Sorry Bhaskarji.
> I have not read the Bhagavatam to be able to answer your question.
> But the MB talks of only one Kapila who is founder of saankhya philosophy.
>
>     On Thursday, July 19, 2018, 11:54:24 AM GMT+5:30, Bhaskar YR <
> bhaskar.yr at in.abb.com> wrote:
>
>  Please note that MB is more than just Gita. I have already given
> references from Shanti parva  which place sankhya, yoga and pancaratra on a
> very high pedestal.
>
> praNAms
> Hare Krishna
>
> Kapila praNeeta sAnkhya has been refuted by shankara, but how about kapila
> praNeeta kapila geeta in bhAgavataM ?? where son teaches the intricacies of
> vedAnta to his mother??  Is this kapila someone different from pradhAna
> kAraNavAdi kapila in sAnkhya philosophy?? Just wondering.
>
> Hari Hari Hari Bol!!!
> bhaskar
>
>
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