Guest guest Posted March 30, 2004 Report Share Posted March 30, 2004 Namaste, learned members, I am quoting the following slokas from “Sarva Vedanta sidhanta saara samgraham” authored by Adi Shankaracharya. As one can see, he has accepted every school of philosophies, including Shoonyavada. He cannot but accept all, being the exponent of Advaita Vedanta. “Aham brahasmi aham Brahmasmi Brahamasi aham iti nischyaha Chidaham chidaham cha iti Sa jeevan mukta uchyate” **I am Brahman, I am Brahman for certain, I am Consciousness, and I am Consciousness–so knows a Jeevan Mukta.** “Jeevan mukti padam tyaktwa swadeham kalasat kruthe visatya dehamuktitwam pavanaha aspandatam iva **The one who has Jeevanmukti, leaves his body as time passes, like the wind reaching a state of nonmoving, leaves jeevanmukti status and enters bodiless mukti.** “tataha sambhabhoova asou yad giraam api gocharam yad shoonyavadinaam shoonyam brahma brahma vidaam cha yad, “vijanam vijnavidaam malanam cha malaatmakam purushaha saamkhya drushtyaanam iswaraha yoga vadinaam “Sivaha saiva aagama stanaam kalaha kalaikavaadinaam yad sarva saastra siddhaantam yad sarva hrudayaanugam yad sarvam sarvaagam vastu tat tatwam tat asou stithaha **The One, which is not a subject for words, which is shoonya for shoonya vadis, brahma for knowers of brahma, mala (body) for the malavadis (those who argue body is self, i.e charvakas), purusha for samkhyavadis, iswara for yogavadis (patanjali), siva for saiva agama vadis, kala, (time) for those who argue everything is kala (time); becomes that and he, that jeevanmukta; what is the ultimate proclamation of all sastras, what is permanently in the heart of all, and what pervades everywhere and what is everything, remains as that, which is vastu and which is tatwa.** Warm regards Finance Tax Center - File online. File on time. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 30, 2004 Report Share Posted March 30, 2004 **The One, which is not a subject for words, which is shoonya for shoonya vadis, brahma for knowers of brahma, mala (body) for the malavadis (those who argue body is self, i.e charvakas), purusha for samkhyavadis, iswara for yogavadis (patanjali), siva for saiva agama vadis, kala, (time) for those who argue everything is kala (time); becomes that and he, that jeevanmukta; what is the ultimate proclamation of all sastras, what is permanently in the heart of all, and what pervades everywhere and what is everything, remains as that, which is vastu and which is tatwa.** praNAm prabhuji, Hare Krishna I dont know, how far we can stretch this *all roads lead to rome* analogy by holding some prakaraNa grantha-s as authentic interpretation of advaita siddhAnta of shankar when the very authorship of these prakaraNa-s being questioned in traditional circle. Moreover, we have ample evidences in shArIrika mimAmsa of shankara wherein he categorically refuted other schools like sAnkhya, shUnya, dhyAnaniyata, pAshupathya, gANapatya, vyUha & karma-jnAna samucchaya vAdins. IMHO, it is better for us to stick to shankara's prasthAna trayi bhAshya, when drawing conclusions on shankara siddhAnta. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 30, 2004 Report Share Posted March 30, 2004 Namaste Bhaskar Prabhuji and all advaitins I can relate to what you say. However, as a hesitant seeker, I have always been wary of schools or groups which say "stay with me, I am the best school that offers you the truth, others offer lesser truth or are deluded " ...etc. As such, one is looking for the one school that is tolerant of all others without being contemptuous or patronising. Afterall the greatest quality of Sanatana Dharma is its ability to absorb the best thoughts and practise whichever religion or practise these may come from. In some of the advaita discussions one does run into the occasional dissonance which is disturbing. As such, at times I think, but for faith in the 'all roads lead to rome/realization', half baked seekers like me may be completely lost and disillusioned. Many thousand namaskarams to all advaitins Sridhar > shArIrika mimAmsa of shankara wherein he categorically refuted other > schools like sAnkhya, shUnya, dhyAnaniyata, pAshupathya, gANapatya, vyUha & > karma-jnAna samucchaya vAdins. IMHO, it is better for us to stick to > shankara's prasthAna trayi bhAshya, when drawing conclusions on shankara > siddhAnta. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 31, 2004 Report Share Posted March 31, 2004 Namaste, Bhaskeerji, Prakarana Grandhas are for people like me who cannot assimilate clearly what is said in the Prasthana Thraya/Bhashyas. Prakarana Grandhas are always taught in any class teaching Vedanta. Authorship, I think, is not very important, what is said in such grandhas are important; isn't it? I quoted the particular slokas more for sharing whatever little I have managed to grasp only. warm regards and hari om bhaskar.yr wrote: **The One, which is not a subject for words, which is shoonya for shoonya vadis, brahma for knowers of brahma, mala (body) for the malavadis (those who argue body is self, i.e charvakas), purusha for samkhyavadis, iswara for yogavadis (patanjali), siva for saiva agama vadis, kala, (time) for those who argue everything is kala (time); becomes that and he, that jeevanmukta; what is the ultimate proclamation of all sastras, what is permanently in the heart of all, and what pervades everywhere and what is everything, remains as that, which is vastu and which is tatwa.** praNAm prabhuji, Hare Krishna I dont know, how far we can stretch this *all roads lead to rome* analogy by holding some prakaraNa grantha-s as authentic interpretation of advaita siddhAnta of shankar when the very authorship of these prakaraNa-s being questioned in traditional circle. Moreover, we have ample evidences in shArIrika mimAmsa of shankara wherein he categorically refuted other schools like sAnkhya, shUnya, dhyAnaniyata, pAshupathya, gANapatya, vyUha & karma-jnAna samucchaya vAdins. IMHO, it is better for us to stick to shankara's prasthAna trayi bhAshya, when drawing conclusions on shankara siddhAnta. Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ To Post a message send an email to : advaitin Messages Archived at: advaitin/messages advaitin/ advaitin Finance Tax Center - File online. File on time. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 31, 2004 Report Share Posted March 31, 2004 Namaste Maniji, Not necessarily so. There are many prakarana granthas that can confuse seekers too. For example, the very text that you have quoted (Sarva Vedanta Siddhanta Sangraha) lays lots of emphasis on Savikalpa & Nirvikalpa Samadhi, which is something Shankara does not dwell upon in his Prasthana Traya Bhashyas. I do agree that Prakarana Granthas are useful but there are many texts ascribed to both Shankara and Advaita Vedanta Sampradaya that oppose the Siddhanta of Shankara. At the same time I must mention that prakarana granthas such as Tattva Bodha, Vivekachudamani, Atma etc.. made Vedanta more accessible to me in the early years. If not for these books, I would not have been able to understand the many profound discussions in this List and the commentaries of Shankara. best regards, K Kathirasan > > R.S.MANI [sMTP:r_s_mani] > Wednesday, March 31, 2004 4:08 PM > advaitin > Re: Shankara on all "Isms" > > Namaste, Bhaskeerji, > Prakarana Grandhas are for people like me who cannot assimilate clearly > what is said in the Prasthana Thraya/Bhashyas. Prakarana Grandhas are > always taught in any class teaching Vedanta. Authorship, I think, is not > very important, what is said in such grandhas are important; isn't it? > I quoted the particular slokas more for sharing whatever little I have > managed to grasp only. > warm regards and hari om > > bhaskar.yr wrote: > > **The One, which is not a subject for words, which is shoonya for shoonya > vadis, brahma for knowers of brahma, mala (body) for the malavadis (those > who argue body is self, i.e charvakas), purusha for samkhyavadis, iswara > for yogavadis (patanjali), siva for saiva agama vadis, kala, (time) for > those who argue everything is kala (time); becomes that and he, that > jeevanmukta; what is the ultimate proclamation of all sastras, what is > permanently in the heart of all, and what pervades everywhere and what is > everything, remains as that, which is vastu and which is tatwa.** > > > praNAm prabhuji, > Hare Krishna > > I dont know, how far we can stretch this *all roads lead to rome* analogy > by holding some prakaraNa grantha-s as authentic interpretation of advaita > siddhAnta of shankar when the very authorship of these prakaraNa-s being > questioned in traditional circle. Moreover, we have ample evidences in > shArIrika mimAmsa of shankara wherein he categorically refuted other > schools like sAnkhya, shUnya, dhyAnaniyata, pAshupathya, gANapatya, vyUha > & > karma-jnAna samucchaya vAdins. IMHO, it is better for us to stick to > shankara's prasthAna trayi bhAshya, when drawing conclusions on shankara > siddhAnta. > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of > Atman and Brahman. > Advaitin List Archives available at: > http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > > > > > Links > > > advaitin/ > > > advaitin > > > > > > > > Finance Tax Center - File online. File on time. > > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of > Atman and Brahman. > Advaitin List Archives available at: > http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > Links > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 31, 2004 Report Share Posted March 31, 2004 Namaste, Bhaskeerji, Prakarana Grandhas are for people like me who cannot assimilate clearly what is said in the Prasthana Thraya/Bhashyas. Prakarana Grandhas are always taught in any class teaching Vedanta. Authorship, I think, is not very important, what is said in such grandhas are important; isn't it? I quoted the particular slokas more for sharing whatever little I have managed to grasp only. warm regards and hari om praNAm prabhuji Hare Krishna Kindly pardon me prabhuji if I hurt your feelings. I do agree that these prakaraNa grantha-s are indispensable for neophytes like us. But at the same time we should be aware of conspicuous contradictions in these prakaraNa grantha-s when compared to commentaries on prasthAna trayi. As Kathirasan prabhuji rightly pointed out, statements such as *advaita gnAna can be achieved only in nirvikalpa samAdhi*, prasankhyAna etc. totally alien theories to shankara's shuddha, shruti pratipAdya advaita sidhhAnta. Hari Hari Hari Bol!!! bhaskar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 31, 2004 Report Share Posted March 31, 2004 Maniji writes ... > > **The One, which is not a subject for words, which is shoonya for shoonya vadis, brahma for knowers of brahma, mala (body) for the malavadis (those who argue body is self, i.e charvakas), purusha for samkhyavadis, iswara for yogavadis (patanjali), siva for saiva agama vadis, kala, (time) for those who argue everything is kala (time); becomes that and he, that jeevanmukta; what is the ultimate proclamation of all sastras, what is permanently in the heart of all, and what pervades everywhere and what is everything, remains as that, which is vastu and which is tatwa.** I have never read anything like this before . This is so Divine . Our beloved Shankara has often been criticized for being a 'mayavadi' etc by Gaudiya vaishavites. How can a divine soul who composed such devotional hymns as the 'Baja govindam' and 'Lakshmi-narsimha' stotram be a mayavadi? Adi shankara is the incarnation of Lord siva himself. Those who criticize him do so out of ignorance. he is a videhamukta, not just a jivanmukta. Salutations to the lotus feet of JAGADGURU Adi Shankara! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 1, 2004 Report Share Posted April 1, 2004 Namaste, Kathirasanji, Yes, Prakarana Granthas can confuse, but it can confuse only those who are already confused. The purpose of Prakarana Granthas is to help one to do more and more “manana” of the Tatwa unfolded in the Upanishads. One should approach PGs with “Hamsa Budhi” and not “Baka Budhi” i.e. to accept what is Shreyas for you, based on Tatwa, unfolded in the Upanishads. After “intellectually” understanding “Tatwam Asi, Aham Brahmasi, Ekam eva adviteeyam Brahma” etc. and “Jeeva Brahmaiva naapara”, study of more and more PGs makes such intellectual knowledge more and more assimilated. It is this assimilation, which takes place during “manana” or meditation or contemplation, leading to nidhidhyaasana. Viewed from this angle, I think even Brahma Sutras, is a PG. Another point, I think we should not have any biased approach that we should read only Shankara’s works. The Hamsa even if it goes to a dirty pond, it will pick up only the pearls if available there and reject other things. As for the authorship of the particular book, name is too long, the one I have is in Malayalam published by Ramakrishna Advaita Ashramam, Kaladi (birthplace of Shankara). In the said book, it is clearly mentioned “Sri Shankaracharya Virachitam”, and in the preface of the book, it says, there were many such books found in the birthplace of Shankara, in manuscript form, and they, i.e. RK Advaita Ashramam published this particular book for the benefit of the seekers. I have just got confirmation from a reliable source: “The particular book (Sarva Vedantha Sidhanta Sara Samgraham)enquired by you has been authored by Sri Adi Sankaracharya.” Hari Om K Kathirasan NCS <kkathir wrote:Namaste Maniji, Not necessarily so. There are many prakarana granthas that can confuse seekers too. For example, the very text that you have quoted (Sarva Vedanta Siddhanta Sangraha) lays lots of emphasis on Savikalpa & Nirvikalpa Samadhi, Small Business $15K Web Design Giveaway - Enter today Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 1, 2004 Report Share Posted April 1, 2004 Namaste Maniji, I wholeheartedly agree with you that one should approach the Prakarana Granthas with Hamsa Buddhi. best regards, K Kathirasan > > R.S.MANI [sMTP:r_s_mani] > Thursday, April 01, 2004 10:41 PM > advaitin > RE: Shankara on all "Isms" > > Namaste, Kathirasanji, > > Yes, Prakarana Granthas can confuse, but it can confuse only those who are > already confused. The purpose of Prakarana Granthas is to help one to do > more and more "manana" of the Tatwa unfolded in the Upanishads. One should > approach PGs with "Hamsa Budhi" and not "Baka Budhi" i.e. to accept what > is Shreyas for you, based on Tatwa, unfolded in the Upanishads. After > "intellectually" understanding "Tatwam Asi, Aham Brahmasi, Ekam eva > adviteeyam Brahma" etc. and "Jeeva Brahmaiva naapara", study of more and > more PGs makes such intellectual knowledge more and more assimilated. It > is this assimilation, which takes place during "manana" or meditation or > contemplation, leading to nidhidhyaasana. Viewed from this angle, I think > even Brahma Sutras, is a PG. > > Another point, I think we should not have any biased approach that we > should read only Shankara's works. The Hamsa even if it goes to a dirty > pond, it will pick up only the pearls if available there and reject other > things. > > As for the authorship of the particular book, name is too long, the one I > have is in Malayalam published by Ramakrishna Advaita Ashramam, Kaladi > (birthplace of Shankara). In the said book, it is clearly mentioned "Sri > Shankaracharya Virachitam", and in the preface of the book, it says, there > were many such books found in the birthplace of Shankara, in manuscript > form, and they, i.e. RK Advaita Ashramam published this particular book > for the benefit of the seekers. > > I have just got confirmation from a reliable source: > > "The particular book (Sarva Vedantha Sidhanta Sara Samgraham)enquired by > you has been authored by Sri Adi Sankaracharya." > > Hari Om > > > > K Kathirasan NCS <kkathir wrote:Namaste Maniji, > > Not necessarily so. There are many prakarana granthas that can confuse > seekers too. For example, the very text that you have quoted (Sarva > Vedanta > Siddhanta Sangraha) lays lots of emphasis on Savikalpa & Nirvikalpa > Samadhi, > > > > > > Small Business $15K Web Design Giveaway - Enter today > > > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of > Atman and Brahman. > Advaitin List Archives available at: > http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > Links > > > > Quote Link to comment Share on other sites More sharing options...
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