[Advaita-l] [advaitin] Pāśupata, Pāncharātra, etc. composed by Śiva and Viṣṇu as mohaka śāstra

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

None of us are perfect. Since we are discussing non-advaitic Saiva
sectarian purana
I thought that there can be some motive in depicting advaitic proponent as
vedabahya.

regards,
Sarma.

On Sat, Feb 18, 2017 at 7:48 AM, श्रीमल्ललितालालितः <
lalitaalaalitah at lalitaalaalitah.com> wrote:

> I don't understand why shANDilya is assumed prefect just because he wrote
> some aphorisms on bhakti at one point of his life?
> Do you have some other information to prove that he was never vedatyAgI?
> Only then we'll entertain your idea that vyAsa had some 'motive'?
>
> On Sat 18 Feb, 2017, 05:03 D.V.N.Sarma డి.వి.ఎన్.శర్మ via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Sandilya is the author of Bhakti Sutras with an advaitic bias.
>> Does somebody see a motive in depicting him as a non-vaidic tantric.
>>
>> regards,
>> Sarma.
>>
>> On Fri, Feb 17, 2017 at 11:49 PM, V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > These verses are also stated in the Rudrabhashyam (that has been cited)
>> > discussing the composing of the doctrines:
>> >
>> > मत्तन्त्राश्रयणेनैव मत्पूजा च कृता त्वया । तपसा प्रीतवानस्मि तव
>> शाण्डिल्य
>> > मे प्रिय ।।
>> >
>> > [Lord Viṣṇu addresses Śāṇḍilya: Only by adhering to My doctrine
>> > (Pāncharātra), you have performed My worship. My dear  Śāṇḍilya, I am
>> > pleased by your austerities.]
>> >
>> > कुमार्गेणापि शाण्डिल्य मम पूजा त्वया कृता । अतः कालेन महता वेदमार्गं
>> > गमिष्यसि ॥
>> >
>> > [Even by adhering to *this inferior path* (Pāncharātra), O Śāṇḍilya, you
>> > have performed My worship. As a result of this, over time, you will
>> come to
>> > be included in the vedic fold.]
>> >
>> > The above make it clear that the practice of puja, tapas alone was
>> > performed and the resultant coming to the vedic fold is also specified.
>> > That shows that the puja, etc is not sufficient to gain mokṣa.
>> >
>> > Moreover, the smrtis are grouped and put in one place by Veda Vyasa in
>> the
>> > Brahmasutras. That is to show that there is no contradiction, avirodha,
>> to
>> > the Vedanta from the smrtis that are non-Veda. The pāncharātra is in
>> this
>> > group of smrtis. Hence alone while refuting it, along with other schools
>> > mentioned in that group, whatever does not conflict with the Vedanta is
>> > admitted: paramatam apratiṣiddham anumatam.  From the above verses it is
>> > also clear that those practices are not contradictory to the Vedanta and
>> > hence admitted. This can be clearly witnessed in the
>> pancharatradhikaranam
>> > where Shankara accepts explicitly the practices of worship,
>> contemplating
>> > the Lord, etc. (At one place even the Bauddha is admitted for the fact
>> that
>> > he too admits  the ephemerality of sense objects.) Only doctrinal
>> > differences are pointed out and refuted. It can also be seen from the
>> > bhashyas that all these schools that are refuted are non-advaitic, that
>> is,
>> > un-vedāntic. We can see this also implicitly in the above verses where
>> the
>> > puja, etc. is not endorsed as sufficient for moksa and a further stint
>> in
>> > the vedic path is shown as wanting.
>> >
>> > regards
>> >
>> > subbu
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