A compare/contrast chart of Advaita and Vishishtadvaita
V Subrahmanian
Subrahmanyam Korada
Professor of Sanskrit (Retd)
Ph:09866110741
--
You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group.
To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKk0Te3O-BkeX2f%2BehrcNg96wKQ706fdBJFSWPGDHnis%2Bvsf6g%40mail.gmail.com.
Venkatesh Murthy
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKj2ELQXtz4tf5O_dd3Qr6PmHGku1FoUap9bMb-3Z7B5bThAOg%40mail.gmail.com.
V Subrahmanian
Namaste SirI think in Advaita also there is शास्त्रैक्यम् because the Nitya and Naimittika Karmas from Karma Kanda are accepted without any question. The Kaamya Karmas are not accepted. The reason is Nitya and Naimittika Karmas are accepted for the purpose of Citta Shuddhi only. After Citta Shuddhi there is eligibility for Brahma Vidya.
Ganesan T
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKj2ELQXtz4tf5O_dd3Qr6PmHGku1FoUap9bMb-3Z7B5bThAOg%40mail.gmail.com.
-
BVK Sastry (G-S-Pop)
Namaste
A supplemental issue , seeking guidance from learned people:
Question: Do we have an all ‘acharya- common concurrent definitional understanding’ of the term ‘शास्त्रं’ in the deliberation of ‘शास्त्रैक्यम्’ ?
Why this question : - Complexity and confusion in karma-practice: The context of the term शास्त्र is taken from Gita : 16-23 to 17-6. The terms to explore are ‘शास्त्र-प्रमाणं; शास्त्रविधानोक्तं ; शास्त्रविधिमुत्सृज्य’. The perusal of gita-vyakhyana’s introduce a complex perspective leading to ‘ convenient choice- perspectives for interpretation of current action-options and translation –explanations of what constitutes ‘compliance to शास्त्र’.
Which begs the review- question on ‘Meaning- Purpose- Language-Modelling in Education and Current Practice guidance for Vedas’ in traditional institutions.
The highlighted portions below from Gita (17-1) commentary are in my mind:
Acharya Madhwa: ।17.1।।सर्वगुणपूर्णाय नमः। श्रीः। गुणभेदान् प्रपञ्चयत्यनेनाध्यायेन शास्त्रविधिमुत्सृज्य अज्ञात्वैव।वेदः कृत्स्नोऽधिगन्तव्यः सरहस्यो द्विजन्मना [मनुः2।165] इति विधिरुत्सृष्टो हि तैः। ये वै वेदं न पठन्ते न चार्थं वेदोज्झांस्तान्विद्धि सानूनबुद्धीन् इति माधुच्छन्दसश्रुतिः। अन्यथा तु तामसा इत्येवोच्येत। न तु विभज्य। यदि सात्विकास्तर्हि नोत्सृष्टशास्त्राः। न हि वेदविरुद्धो धर्मः।वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् [मनुः2।6] इति हि स्मृतिः।वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्ययः इति च भागवते [6।1।40]।
Acharya Shankara; ।17.1।। --,ये केचित् अविशेषिताः शास्त्रविधिं शास्त्रविधानं श्रुतिस्मृतिशास्त्रचोदनाम् उत्सृज्य परित्यज्य यजन्ते देवादीन् पूजयन्ति श्रद्धया अन्विताः श्रद्धया आस्तिक्यबुद्ध्या अन्विताः संयुक्ताः सन्तः -- श्रुतिलक्षणं स्मृतिलक्षणं वा कञ्चित् शास्त्रविधिम् अपश्यन्तः वृद्धव्यवहारदर्शनादेव श्रद्दधानतया ये देवादीन् पूजयन्ति? ते इह ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः इत्येवं गृह्यन्ते। ये पुनः कञ्चित् शास्त्रविधिं उपलभमाना एव तम् उत्सृज्य अयथाविधि देवादीन् पूजयन्ति? ते इह ये शास्त्रविधिमुत्सृज्य यजन्ते इति न परिगृह्यन्ते। कस्मात् श्रद्धया अन्वितत्वविशेषणात्। देवादिपूजाविधिपरं किञ्चित् शास्त्रं पश्यन्त एव तत् उत्सृज्य अश्रद्दधानतया तद्विहितायां देवादिपूजायां श्रद्धया अन्विताः प्रवर्तन्ते इति न शक्यं कल्पयितुं यस्मात्? तस्मात् पूर्वोक्ता एव ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः इत्यत्र गृह्यन्ते। तेषाम् एवंभूतानां निष्ठा तु का कृष्ण सत्त्वम् आहो रजः तमः? किं सत्त्वं निष्ठा अवस्थानम्? आहोस्वित् रजः? अथवा तमः इति। एतत् उक्तं भवति -- या तेषां देवादिविषया पूजा? सा किं सात्त्विकी? आहोस्वित् राजसी? उत तामसी इति।।सामान्यविषयः अयं प्रश्नः न अप्रविभज्य प्रतिवचनम् अर्हतीति श्रीभगवानुवाच --,श्रीभगवानुवाच --,
Regards
BVK Sastry
--
You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group.
To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKk0Te1yagu27omhb8A%3DMVU%2BMZr%2BD5HUqyVnTE4e%2BSrhJv2dPA%40mail.gmail.com.
Subrahmanyam Korada
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAK_cSzpvrxf0osxNixwT44-NnmYctjKfefi5-K6APj4oQ4zMTw%40mail.gmail.com.
Raghavendra
"R^igyajuHsAmAtharvAshcha bhArataM paNcharAtrakam.h |
mUlarAmAyaNaM chaiva shAstramityabhidhIyate ||
yachchAnukUlametasya tachcha shAstraM prakIrtitam.h |
ato.anyo granthavistAro naiva shAstraM kuvartma tat.h ||"
shAstraM yoniH pramANAsyeti shAstrayoni ||
Āchārya Madhva has the above definition in mind even while interpreting शास्त्रविधिमुत्सृज्य in the context of the Gītā. उत्सृज्य according to Āchārya Madhva means not giving up the Vedas because they are invalid which the phrase शास्त्रविधिमुत्सृज्य superficially appears to lend such a meaning, but it means, according to him, disowning the Vedas by eligible ones despite having the capacity to learn and assimilate them (सानूनबुद्धीन्).
Āchārya Madhva is consistent across his writings with the above meaning of the technical term śāstram.
Hope this information helps,
Thank you and best regards,
========================
To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKk0Te1yagu27omhb8A=MVU+MZr+D5HUqyV...@mail.gmail.com.
--
You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group.
To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com.