рди┬ардХрд░реНрддреГрддреНрд╡рдВ┬арди┬ардХрд░реНрдорд╛рдгрд┐┬ард▓реЛрдХрд╕реНрдп┬ард╕реГрдЬрддрд┐┬ардкреНрд░рднреБрдГ┬аред
рди┬ардХрд░реНрдордлрд▓рд╕рдВрдпреЛрдЧрдВ┬ард╕реНрд╡рднрд╛рд╡рд╕реНрддреБ┬ардкреНрд░рд╡рд░реНрддрддреЗ┬арее резрек рее
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On page 51 it carries a heading: Is AdvaitavAda Bauddhadarshana? On page 54 there is a heading : Bauddhas are pracchanna vaidikas. It says: The charge that Advaita has been influenced by Buddhist thinking has been stiffly refuted by Shankara, Vachaspatimishra, SarvajnAtmamuni, ShrIharsha, Anandabodha etc. They have brought out the doctrinal differences between the two schools. This section goes on to substantiate this statement by several quotes from these Advaita Acharyas' works. It concludes: //Therefore since Buddhists accepted the Vedic formulation of NirviShesha Chaitanya they are 'pracchanna vaidika-s.' // // р▓Жр▓жр│Нр▓жр▓░р▓┐р▓Вр▓ж р▓╡р│Зр▓жр▓жр▓▓р│Нр▓▓р▓┐р▓░р│Бр▓╡ р▓ир▓┐р▓░р│Нр▓╡р▓┐р▓╢р│Зр▓╖ р▓Ър│Ир▓др▓ир│Нр▓пр▓ж р▓кр▓░р▓┐р▓Хр▓▓р│Нр▓кр▓ир│Жр▓пр▓ир│Нр▓ир│Б р▓Тр▓кр│Нр▓кр▓┐р▓ж р▓мр│Мр▓жр│Нр▓зр▓░р│Б тАЩр▓кр│Нр▓░р▓Ър│Нр▓Ыр▓ир│Нр▓ир▓╡р│Ир▓жр▓┐р▓Хр▓░р│Б.тАЩ//
Vidwan K.P. Babudas of Kalady, Kerala, while delivering his talk at the annual vdiwat sadas at Sringeri last year, 2011, said:
// рдпрджреБрдХреНрддрдВ рд╢реВрдиреНрдпрд╡рд╛рджрд┐рдирдГ рд╕рдХрд╛рд╢рд╛рддреН рдорд╛рдпрд╛рд╡рд╛рджрд┐рдирдГ рд╡реИрд▓рдХреНрд╖рдгреНрдпрдВ рдирд╛рд╕реНрддреАрддрд┐ рддрддреНрд░реЛрдЪреНрдпрддреЗ ред рд╡рд╕реНрддреБрддрдГ рдПрддреЗ рдмреМрджреНрдзрд╛рдГ рдЙрдкрдирд┐рд╖рджрдГ рдЕрд╡рд▓рдореНрдмреНрдпреИрд╡ рд╕реНрд╡рд╕рд┐рджреНрдзрд╛рдиреНрддрдВ рдЪрдХреНрд░реБрдГ ред рдХрд┐рдиреНрддреБ рддреЗрд╖рд╛рдВ рдХрд╛рдкрдЯреНрдпрд╛рддреН рдФрдкрдирд┐рд╖рджреЛрд╜рдпрдВ рд╕рд┐рджреНрдзрд╛рдиреНрдд рдЗрддрд┐ рддреИрд░реНрдиреЛрдХреНрддрдореН ред рд╡рдпрдВ рддреБ рд╢реНрд░реМрддреЛрд╜рдпрдореН рдЗрддреНрдпреБрдХреНрддреНрд╡реИрд╡ рдЕрд╕реНрдорджреНрджрд░реНрд╢рдирдВ рдкреНрд░рджрд░реНрд╢рдпрд╛рдо рдЗрддрд┐ рд╡реИрд▓рдХреНрд╖рдгреНрдпрдВ рддреЗрд╖рд╛рдВ рд╕рдХрд╛рд╢рд╛рддреН ред рдЙрднрдпреЛрдГ рджрд░реНрд╢рдирдпреЛрдГ рдЕрдзрд┐рд╖реНрдард╛рдирдВ рдЙрдкрдирд┐рд╖рдж рдПрд╡ рдЗрддреНрдпрддрдГ рдХреНрд╡рдЪрд┐рддреН рдХреНрд╡рдЪрд┐рддреН рд╕рд╛рдореНрдпрдорд┐рд╡ рднрд╡рддрд┐ ред //
The word 'shUnya' is listed as one of the names of Brahman by Sri Paramashivendra Saraswati (the preceptor of Sri Sadashivendra Saraswati of Nerur) in his work:
рд╡реЗрджрд╛рдиреНрддрдирд╛рдорд░рддреНрдирд╕рд╣рд╕реНрддреНрд░рдореНтАЩ [a book of a thousand names of Brahman culled out from the Vedanta']:
рд╢реВрдиреНрдпрдореН - рдкрд╛рд░рддрддреНрддреНрд░реНрдпрд╛рджрд┐рджреЛрд╖рд░рд╣рд┐рддрдВ рдирд┐рд░реНрд╡рд┐рд╢реЗрд╖рдВ рд╡рд╛ ред рддрджреБрдХреНрддрдВ рд╡рд╛рд╕рд┐рд╖реНрдареЗ -
рд╢реВрдиреНрдпрдВ рддрддреН рдкреНрд░рдХреГрддрд┐рд░реНрдорд╛рдпрд╛ рдмреНрд░рд╣реНрдо рд╡рд┐рдЬреНрдЮрд╛рдирдорд┐рддреНрдпрдкрд┐ ред
рд╢рд┐рд╡рдГ рдкреБрд░реБрд╖ рдИрд╢рд╛рдиреЛ рдирд┐рддреНрдпрдорд╛рддреНрдореЗрддрд┐ рдХрдереНрдпрддреЗ рее рдЗрддрд┐ ред
рд╕реНрд╡рдкреНрд░рдХрд╛рд╢рдорд╛рдирдиреНрджрдШрдирдВ рд╢реВрдиреНрдпрдорднрд╡рддреН рдЗрддрд┐ рд╢реНрд░реБрддрд┐рдГ ред рдЙрдХреНрддрдВ рдЪ рдкрд╛рджреНрдореЗ рдкреБрд░рд╛рдгреЗ -
рдпрдВ рджреГрд╖реНрдЯреНрд╡рд╛ рдпреЛрдЧрд┐рдиреЛ рдирд┐рддреНрдпрдВ рд╕рдиреНрддреГрдкреНрддрд╛рдГ рд╕реНрд╡рд╛рддреНрдорд╕рдВрд╕реНрдерд┐рддрдореН ред
рдЕрдХреНрд╖рд░рдВ рд╕рджрд╕рдЪреНрдЫреВрдиреНрдпрдВ рдкрд░рдорд╛рддреНрдорд╛рдирдореАрд╢реНрд╡рд░рдореНрее рдЗрддрд┐ ред ┬а
There is also the verse from the рдорддреНрддрд╡рд┐рд▓рд╛рд╕рдкреНрд░рд╣рд╕рдирдореН -
рд╡реЗрджрд╛рдиреНрддреЗрднреНрдпреЛ рдЧреГрд╣реАрддреНрд╡рд╛рд░реНрдерд╛рдиреН рдпреЛ рдорд╣рд╛рднрд╛рд░рддрд╛рджрдкрд┐ ред
рд╡рд┐рдкреНрд░рд╛рдгрд╛рдВ┬ардорд┐рд╖рддрд╛рдореЗрд╡┬ардХреГрддрд╡рд╛рдиреН рдХреЛрд╢рд╕рдЮреНрдЪрдпрдореН рее
Mahendravarman in his work 'mattavilAsaprahasanam' says this about the coming into being of the Buddhistic system:
In the 2nd chapter of the Mandukya karika, in the following verses, Gaudapada and Shankara say that the world, both inner and outer, are imaginations of the jiva.┬а Shankara is refuting the objection that it amounts to vijnanavada (Buddhism) by giving the reason: in Vedanta the imagination is on the adhishthana of the Atman whereas in vijnanavada it is not on the basis of the eternal atman.┬а┬а
рд╡рд┐рдХрд░реЛрддреНрдпрдкрд░рд╛рдиреНрднрд╛рд╡рд╛рдирдиреНрддрд╢реНрдЪрд┐рддреНрддреЗ рд╡реНрдпрд╡рд╕реНрдерд┐рддрд╛рдиреН редрдирд┐рдпрддрд╛рдВрд╢реНрдЪ рдмрд╣рд┐рд╢реНрдЪрд┐рддреНрдд рдПрд╡рдВ рдХрд▓реНрдкрдпрддреЗ рдкреНрд░рднреБрдГ рее резрей рее
the┬аMahaparinirvana Sutra┬аuses the term "Self" in order to win over non-Buddhist ascetics. He quotes from the sutra:
The Buddha-nature is in fact not the self. For the sake of [guiding] sentient beings, I describe it as the self.
In the later┬аLank─Бvat─Бra S┼лtra┬аit is said that the┬аtath─Бgatagarbha┬аmight be mistaken for a self, which it is not.
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praNAms Sri Subbu prabhuji
Hare Krishna
┬а
In his translation of this shloka and Bhashya, Sri SSS makes a special heading:┬а
┬а
┬а ┬ар▓Тр▓│р▓Чр▓┐р▓и р▓╣р│Кр▓░р▓Чр▓┐р▓и р▓╡р▓╕р│Нр▓др│Бр▓Чр▓│р│Жр▓░р▓бр│В р▓Хр▓▓р│Нр▓кр▓┐р▓др▓╡р│З┬а (Both the internal and external objects are illusory/imagined)
┬а
┬а
Hari Hari Hari Bol!!!
bhaskar
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praNAms Sri Subbu prabhuji
Hare Krishna
┬а
I hope you can understand Kannada which I have typed in English ЁЯШК vikalpavellavannu brahma tattvavAgiye tiLidu kollabeku emba maatinalli dvaitavaagi vikalpadinda kaaNuttiruvudannu тАШekarUpavaagiтАЩ brahma tattvavAgi tilidu kola beku endu baayibittu heluttiddare Sri SSS adannu tiruchi neevu nimmade arthavannu aa vakyagaLalli tumbuttiddiraтАжI cannot help it but to stop this discussion with you.┬а Anyway final attempt from my side what Sri SSS said in Kannada :
┬а
┬а
Compare these with what you are interpreting as Sri SSSтАЩs perspective.┬а Please note I am not denying the meaning of vikalpa here but I am quoting Sri SSS how he is telling us that those vikalpa-s should be understood as ekatatva (tattva / varishTa brahma) and seeing the duality in it is like seeing the sarpa in rajju.┬а With this I rest my case.┬а
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praNAms Sri Subbu prabhuji
Hare Krishna
┬а
Let us get more clarity on this instead of mere statements.┬а Would you please explain in detail what exactly is baadhaayaam saamaanaadhikaranyam in the context of baadha (sublation) of mithyA prapancha and how it is relevant in this discussion of тАШkevala Kalpita prapanchaтАЩ ??
┬а
Hari Hari Hari Bol!!
bhaskar
┬а
From: adva...@googlegroups.com <adva...@googlegroups.com>
On Behalf Of V Subrahmanian
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Subject: Re: [advaitin] Re: Gaudapada and Shankara say: the world is imagined by the jiva through avidya
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praNAms Sri Subbu prabhuji
Hare Krishna
┬а
Let us get more clarity on this instead of mere statements.┬а Would you please explain in detail what exactly is baadhaayaam saamaanaadhikaranyam in the context of baadha (sublation) of mithyA prapancha and how it is relevant in this discussion of тАШkevala Kalpita prapanchaтАЩ ??
To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/AM7PR06MB6581538DAE97947727E5754D8406A%40AM7PR06MB6581.eurprd06.prod.outlook.com.
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