[Advaita-l] (no subject)

[Antharyami]

Hari Om,
Siddhartha ji,
and to all AdvaitI's

There are certain points that ought to be made clear for the post modern
aspires of advaita philosophy. Invoking the blessings of Adi Sanskara
BagavadpAdA, his direct disciples, prAcIna advaitI's and revered advaita
abimAnI's today, let me list down those points which will be useful for the
members.



1)      for advaitI's the principle upaNisad's are 10 popularly known as
DasOpaNisad as mentioned in Bagavad GIta.

'Isa kEna kata prasna muda mAndUkya taitirI |

 aitrEyam ca cAndOkyam brhadAranyakam tata||

Adi Sankara, surEswarAcArya and many of prAcIna advaitI's considered these
principle upaNisads parama pramANa. There are few other upaNisads such as
svEtAswara upaNisad, jAbAla upaNisad, subAlOpanisad, Kausitaki BrAhmaNa
upanisad, Nrsimha tApanIya upaNisad etc which are quite often quoted by Adi
Sankara. Hence the number of authoritative upaNisads based on prasthAnatraya
BAsyas of Adi Sankara including VartikakArA's and tIka kArA's count to
hardly 20 or so only. The technological inventions of 108 upanishads are
apramANa and are hapless for true adavita vEdAnta.



     2)  Sri Appaya dIkshita cannot be claimed as an AdvaitI since he widely
differs to Adi

Sankara and opposed to many of the prAcIna advaita vernacular literature.
Appaya dIkshitha is well known for his desperate attempt to establish Siva
parathva (Siva as paraBrahman) is on totality against prAcIna advaita held
by Adi Sankara including his direct disciples until MadusUdana Saraswati.



     3)  Appaya dIkshitha propounded SivAdvaita and made vyAkyAna  of
KandaBAsyam

which is noway in line with the advaita vEdAnta vernacular literatures.
Henceforth true advaitI's do not (should not) follow or include Appaya
dIkshita to our system.



4)      Sri MElputtUr NArAyaNa pattathri , a revered AdvaitI rightly pointed
out in NArAyaNIyam  (90-5) that Adi Sankara does not take sides to saiva and
VaisNava sects. His philosophy transcends beyond such distinctions  wherein
he affirms Sri NArAyaNa alone as SaguNa Brahman.

Sri SankarOpi BagavAn sakalEshudAvat

tvamEva mAna yati Yo nahi paksha pAdI |

tvannishta mEva sahi nAmasahasrakAdI

vyAyAkyudhbavathsthuthiparasca gatim gatOnte ||

further Sri DEshamangala in his commentary to NArAyaNIyam clearly states
that 'kinca | SriSankara BagavatpAdadhikEsasthutim kurvAn gadhim
mOkshasamgata: na tu Siva stutipara: ||

ie., Adi Sankara attained mOksa only by NArAyaNa sthuthi and emphatically
mentions not by Siva sthuthi. ( Note: Sri DEshamangala is a smArta Brahmin
who has supposed to have lives in later quarters of 16th century).
Ironically Appaya dIkshita in his sivatatva vivEkam and sivakamaNI dIpika
attempts to pose jIvatva to NArAyaNa which is radically against the view of
Sri Adi Sankara.

…. Will continue.
-- 
Antharyami

[J.Devanathan]