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

[Jaishankar Narayanan]

Dear Michael ji,

You may not like the term avidyalesha but bAdhita-anuvritti of
body-mind-sense complex due to prArabdha which has already begun
fructifying has to be accepted by all based on Br Up 1.4.7 Bhasya and BS
4.1.15 bhasya.

Also #4 does not mean dvaita perception  will vanish for a jnAni thereby
denying a jnAni his / her svAnubhva as a jnAni. It also does not mean
jIvanmukta is a projection of ajnAnis.

Reg #6 akhandAkAra-vrtti is just a vrtti which destroys Atma-ajnAna. It has
got nothing to do with prasamkhyAna which is not anyway accepted by
sampradAyavit traditional teachers.

With love and prayers,

Jaishankar

On Wed, 30 Nov 2022, 00:59 Michael Chandra Cohen, <
michaelchandra108 at gmail.com> wrote:

> Jaishankarji, #4 would not accept avidya-lesa nor #6, any type of
> prasamkhyavada like akhandakara vritti. Also, the intention here is to
> promote adhyaropa apavada above all other manana.
>
> and you've seen Bhaskar Yrji and Smt Manjushree Hedge's reply?
>
> On Tue, Nov 29, 2022 at 11:30 AM Jaishankar Narayanan <jai1971 at gmail.com>
> wrote:
>
>> 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.
>>>
>>>
>