[Advaita-l] Fwd: Rama and Krishna are Jiva-s - Mahabharata

[Kalyan]

If Shankara has accepted the Buddha's views on dispassion (apart from acknowledging the closeness of his school with Buddhism) then it is even more surprising that he passes these unflattering comments on Buddhism -

http://www.sacred-texts.com/hin/sbe34/sbe34208.htm

--------------------------------------------
On Wed, 5/24/17, V Subrahmanian <v.subrahmanian at gmail.com> wrote:

 Subject: Re: [Advaita-l] Fwd: Rama and Krishna are Jiva-s - Mahabharata
 To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>, "Kalyan" <kalyan_kg at yahoo.com>
 Date: Wednesday, May 24, 2017, 1:14 PM
 
 
 
 On 24 May 2017 17:33,
 "Kalyan via Advaita-l" <advaita-l at lists.advaita-vedanta.org>
 wrote:
 //The
 criticism of these other schools centers around the fact
 that none of them are independent means to moksha. The same
 Sankara also accepts whatever is right and good in these
 other schools, subject to agreement with the aupanishada
 teachings.//
 
 
 
 Once again, reality is different from the above. In BSB
 2.2.32, Shankara summarily dismisses the entire Bauddha
 school. He further says that either the Buddha is a man who
 makes incoherent assertions or has hatred for all beings.
  
 Shankara has no objection to the Buddha's
 views about dispassion. He has expressly stated
 that. 
 
 This,
 despite the fact that Shankara himself acknowledges the
 closeness of his school with that of the Buddhists in his
 Mandukya karika bhashya!
 
 Closeness does not mean camaraderie. For that
 matter even the Sankhya is very close to
 Advaita. 
 
 
     On Wednesday, May 24, 2017 4:13 PM, Vidyasankar
 Sundaresan <svidyasankar at gmail.com>
 wrote:
 
 
 
 
 
  The criticism of these other schools centers around the
 fact that none of them are independent means to moksha.
 
 This is the central point that has to be
 grasped.
 VS
 The same Sankara also
 accepts whatever is right and good in these other schools,
 subject to agreement with the aupanishada teachings.
 
 SrutyanusAra-ananusAra vishaya-vivecanena sanmArge prajnA
 sangrahaNIyA, and paramatam apratishiddham anumataM bhavati,
 he says. 
 
 In contrast, bhakti towards a particular form of ISvara is a
 key step in the jnAnamArga of advaita vedAnta, provided
 people don't get caught up in the ridiculous my God is
 better than your God attitude. Unfortunately, this is a trap
 that many vaishNavas and Saivas find very difficult to
 avoid. 
 
 Once again, rather than get caught up in superficialities,
 please pay attention to the details. There is a huge amount
 of material in our own list archives as a starting point.
 That is, if one can put resentment aside and read with an
 open mind.
 
 Vidyasankar
 
 On May 24, 2017 4:49 AM, "Kalyan via Advaita-l"
 <advaita-l at lists.advaita-
 vedanta.org> wrote:
 
 
 
 //Here lies the greatness of we advaitins that we never
 criticise any path and take everyone in our own stride and
 move on....//
 
 
 
 Sri Venkata Sriram, Shankara has criticized mimamsa, nyaya,
 samkhya, yoga, vaiseshika, bauddha, jaina, pashupata,
 pancaratra, carvaka philosophers in his commentaries. To say
 that advaitins do not criticize anybody is far removed from
 reality.
 
 RegardsKalyan 
 
 
 
 
 
     On
 Wednesday, May 24, 2017 1:28 PM, Venkata sriram P via
 Advaita-l <advaita-l at lists.advaita- vedanta.org> wrote:
 
 
 
 
 
  Namaste,
 
 
 
 ////
 
 
 
 Appayya Dikshitha probably has not studied the entire
 Mahabharata.
 
 In Shanti parvan, when Vishnu shows his Vishwaroopa to
 Narada
 
 
 
 ///
 
 
 
 Those who are making furore over the मन्दत्व
 of अप्पय दीक्षितः, why don't
 they raise
 
 objections to the remark of वेदान्त
 देशिकः when he makes a remark against
 दक्षिणामुर्तिः
 
 vide shloka no. 7 of his हयग्रीव
 स्तोत्रं : 
 
 
 
 दाक्षिण्यरम्या
 गिरिशस्य मूर्तिः देवी
 सरोजासन धर्मपत्नी ।
 
 व्यासादयोऽपि
 व्यपदेश्यवाचः
 स्फुरन्ति सर्वे तव
 शक्तिलेशैः ॥ ७॥
 
 
 
 "the pretty south-faced Ishwara (dakshinamurti), Devi
 Saraswati and Bhagavan Badarayana -
 
 all three draw their power of Knowledge from Lord
 Hayagriva"
 
 
 
 Granted that these compositions show one's devotion to
 personal deity but is it not blasphemous
 
 to say that the Dakshinamurti who taught the essence of
 vedanta to great brahmanishtaas thru
 
 silence draws His knowledge thru Hayagriva.  The greatness
 of dakshinamurti is stated in Bhagavata Purana
 
 itself in 4th chapter.  Having seated in 'mahAyOga'
 rUpa 'vaTavrikSa', demonstrates the
 'chinmudra' and dispels
 
 the doubts to sages.
 
 
 
 Now, should we advaitins conclude that Vedanta Desika
 didn't study any shastras and was
 
 ignorant of the dakshinamurti-tattva?  Certainly not. 
 Here lies the greatness of we advaitins
 
 that we never criticise any path and take everyone in our
 own stride and move on....
 
 
 
 Advaitins are broad-minded and that is why it has become
 more popular and
 
 more acceptable today by great logicians and
 philanthropists. 
 
 
 
 regs,
 
 sriram
 
 
 
 
 
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