[Advaita-l] [advaitin] 'Dvaita accepts body-adhyasa'

[Vinodh]

Namskaram Sri Subbu ji and Sri Suresh ji, it interesting to know how
Dvaitavaadins differently interpret the same statements from the sruti. It
is even more fascinating to know how even such a different interpretation
can still be subsumed under Advaita. Thanks for sharing. 🙏

This makes me very curious to know more such examples of how similar sruti
vaakyas have been differently interpreted and how a reconciliation can
still be made under the Advaitic view. If there was already such a
compilation made in another discussion earlier, I would greatly appreciate
if someone could point me to it.

Sri Kanchi Paramacharya has likened in one of his discourses the various
other philosophies being the equivalent to the ground floor and other lower
floors of a building and Advaita being the very top floor. Those in the
lower floors may not recognize the higher floors, but those in the higher
floors will necessarily recognize the lower ones because they have to go
through them to the top. In the same way, while other philosophies may not
recognize the Advaitic Truth, Advaita recognizes the Truth inherent in all
other philosophies. It also implies that one does not get to the top, the
Advaitic truth, by simply skipping the lower floors, the dvaitic vyavahara
of karma and bhakti. It is for this reason that, in the very beginning of
what happens to be his very last upadesha, the Sopana or Sadhana Panchakam,
Shankara Bhagavadpada instructs one to indulge himself in dvaita vyavahara
such as karmanushtana and bhakti without any desire for their fruits but
rather with the only goal of getting to the top, which is the Atma.





On Mon 18. Oct 2021 at 23:09, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Mon, 18 Oct 2021, 10:26 pm suresh srinivasamurthy, <
> sureshsmr at hotmail.com> wrote:
>
>> Namaste Sri Subbu-ji,
>>
>> <
>> On Mon, Oct 18, 2021 at 12:25 PM Venkatraghavan S <agnimile at gmail.com>
>> wrote:
>>
>> Namaste Vinodh ji
>> They are not examples, rather they are pramANa-s.
>>
>> The former is from bRhadAraNyaka shruti (4.4.19)
>>
>> मनसैवानुद्रष्टव्यं  नेह नानास्ति किञ्चन ।
>> मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥
>>
>> It is revealing that there is no multiplicity here whatsoever. There are
>> many such statements throughout the shruti.
>>
>>
>> In Madhvacharya's view, this shruti means: He who perceives the
>> difference between Vishnu and his avatara forms, Vishnu and his various
>> body parts, Vishnu and his guna-s, will forever remain in samsara.  By
>> extension, whoever equates other gods with Vishnu or holds other gods to be
>> higher than Vishnu also meet the same fate.
>> >
>>
>> If Vishnu is realized as the sarvAntaryAmi parmAtma (Supreme Self)
>> indwelling in all, then not seeing any difference i that antaryAmi form
>> leads to oneness of all which is essentially Advaita 🙂
>>
>> IMHO, the spirit of Advaita is not to accept the world as real or to
>> reject it outrightly. It is to identify oneself with the entire world so
>> that the Atma-anAtma (body-world) divide is transcended to attain the
>> all-pervading Brahman.
>>
>
> Nicely said.
>
> regards
> subbu
>
>>
>> Namaste
>> Suresh
>>
>>
>>
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