[Advaita-l] [advaitin] The unique characteristics of the tradition of Sankara bhagavad pada

[Jaishankar Narayanan]

Dear Michael ji,

All the below points are acceptable to the Sampradayavits in the teaching
tradition.

with love and prayers,
Jaishankar

On Tue, Nov 29, 2022 at 8:03 PM Michael Chandra Cohen <
michaelchandra108 at gmail.com> wrote:

> The tradition of Sankara Bhagavad Pada has these totally unique
> characteristics.
>
>    1.
>
>    Because the absolute reality is bereft of any multiplicity and is also
>    not the object of speech or mind in the Upanishads, this absolute reality
>    is taught by the method of deliberate superimposition followed by
>    negation. This is the method that is accepted in Sankara’s sampradaya
>    2.
>
>    Following this method, in the Self it is accepted that there is
>    someone who is inquiring into the truth and that there is an object to be
>    inquired into. This distinction is temporarily accepted. Because this
>    absolute reality is the “Self of all” and therefore is universally evident.
>    This method of accepting that there should be an inquiry into Brahman
>    becomes understandable in this context
>    3.
>
>    The Upanishad’s only object is to teach the absolute nature of the
>    self which is free from the totality of the Universe and it is not
>    primarily to teach action or some type of injunctions as is accepted in all
>    other interpretations of Vedanta.
>    4.
>
>    Because the Upanisad completely destroys, without any remains all of
>    avidya which is in fact the cause of distinction such as knower known
>    knowledge etc. and this occurs only through the direct experience that is
>    called “brahmajnana” that arises only from Upanishadic teaching. That
>    destruction of avidya is accepted as the supreme goal of life.
>    5.
>
>    It is only the reasoning that is offered by the scriptures as well as
>    worldly reasoning that is accepted in Sankara’s Vedantic tradition. That
>    only serves as an aid to direct experience to Truth. This tradition does
>    not accept independent reasoning.
>    6.
>
>    By merely determining the true nature of Upanishadic knowledge one
>    becomes kritakrityata, he has accomplished all that is to be accomplished.
>    And it is not the case in Shankara Vedanta that after the knowledge of the
>    Upanishadic sentences has arisen there remains something more to be done.
>
>
> Sri Swami Satchidanandendra Saraswatiji, Intro to Sutra Bhasya Artha
> Tattva Vivedani.
>
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