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

[Praveen R. Bhat]

Namaste,

This is so ridiculous that it is laughable. By this kind of logic, Shruti
changes across yugas, not even kalpas! I don't blame the followers if this
is the understanding of their own sampradAyAcharyas, who didn't understand
Shruti, added words to Shruti vAkyas and brought out some context based on
which to interpret worshippable forms, misunderstanding one kAryadevatA
among them as the highest and then based on such rAga-dveSha, took to even
name-calling!

Looks like Advaita Vedanta alone considers Shruti as valid for all yugas
and kalpas and all other paurusheya works as sub-ordinate to it. Therefore,
the approach of showing some purANa content to question the knowledge of
shrutipara Bhagavatpadacharya is useless.

On a related note, I had questioned earlier too: other than AV, which other
Vedanta considers nothing but Shruti as the highest pramANa? Others seem to
base their interpretations on purANas and what not. And if so, should they
even be categorised under Vedanta!

Kind rgds,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */


On Thu, Jul 19, 2018 at 9:04 PM Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Thu, Jul 19, 2018 at 7:44 AM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >
> > For Shankara, according to the Brahma
> > sutras, all schools that accept multiple souls, absolute reality of
> world,
> > etc. are un-vedantic.
>
>
>
> This is case of Shankara not knowing and aware of the very background in
> which the very B.sUtras were written. As I quoted earlier skanda-purANa
> about such background, one has to see what svayam Bhagavan Veda-Vyasa
> Himself has to say about what exactly was the philosophy during the period
> of Krta/trEta/dvapara youga-s.
>
> Madhva also quotes nArayaNa saMhita (in his AtharvaNa bhAshya) about the
> same topic ;
>
> krtE bhAgavatAtsarvE vEdaccha puruShAstadhA | trEtAyAM bhinnaviShayAH
> tatastrai vidhyAtAM batAH | tasmAdEkaH sarva vEdai
> jnEyO vishNuH sanAtanaH | pUjyO yajnyEH sOpachAraidhyEyO vaMdhyaccha
> sarvadA || -- ityAdi nArAyaNasamhitAm
>
> (crude translation – In Krta yuga, since all sadakas are bhagvat bhakatas,
> all vEda-s are bhagavat pratipAdaka only. In trEta, since some sAdakas have
> other interest (other than vishNu), vEdas will bring jnyAna in other
> subjects for them. However, since all vEdas have mukhya tAtparya in vishNu
> only in all yugas, one has to do worship sanAthana vishNu with all vEdas
> only)
>
> So, it is suffice to say at least from textual evidence, non-duality was
> definitely not the doctrine from the beginning. Of course, there is always
> a chance these evidences are forgotten during Shankara's time and hence he
> felt doctrine of duality is unvedic.
>
>