[Advaita-l] Ācārya teaching through Śabda pramāṇa idea in the vedic mantra saṁhitā

[V Subrahmanian]

Dear Raghav ji,

I think the following is relevant to this discussion:

In the Srimadbhagavatam is this famous verse:

आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरूक्रमे। कुर्वन्त्यहैतुकीं
भक्तिमित्थंभूतगणो हरिः।।भागवत 1/6/19

There are those sages who are completely absorbed in the Atman and are free
of any bondage (free of any books).  Even such exalted ones are devoted to
Bhagavan for no reason whatsoever. Such is the magnetic nature of the Lord.

Of course a Jnani can engage in a bhakti with the 'bheda' bhava fully
conscious of it.  द्वैतं बन्धाय बोधात्प्राक्, बोधे सति पूजार्थं कल्पितं
द्वैतम् अद्वैतादपि सुन्दरम्  are said to be the words of Sri Madhusudana
Saraswati.

['dvaita', duality, is what bondage is, before ātmajnāna. However, when
there is realization, that duality that is imagined by the Jnani for the
purpose of pūjā, is a matter of revelry and surpasses even the beauty of
advaita.]

Warm regards
subbu


On Sat, Jul 11, 2026 at 12:49 PM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Bhaskar ji
>
> On Fri, 10 Jul 2026 at 4:09 PM, Bhaskar YR <bhaskar.yr at hitachienergy.com>
> wrote:
>
> > praNAms Sri Raghava prabhuji
> >
> > Hare Krishna
> >
> >
> >
> > Perhaps you may have to read Sri SudhAnshu prabhuji’s dissertations about
> > his DSV perspective in more detail with attentiveness. As per him SDV is
> > just maNda buddhi sAdhakas whereas in next step sAdhana, sAdhaka has to
> > realize Ishwara, IshwarAnugraha, Acharya etc. are his own imaginations
> and
> > there is nothing outside of this avidyA kshetra.  I don’t know what Sri
> MS
> > said about all these when he himself a strong propagator of mind all game
> > like buddhist.  My inquisitive mind simply asking if the advanced student
> > firmly have the conviction in his mind that it is all avidyA bhrAnti of
> his
> > own mind, how can he have the shraddha bhakti in guru vAkya and how can
> he
> > seek IshwarAnugraha when there is no such characters exist apart from his
> > imaginary world!!??
> >
> Indeed how is it that many PSA held to DSV and still professed great bhakti
> towards Guru and Īśvara?  That is s point to ponder.
>
> Basic question to reiterate is - does professing DSV as a valid prakriyā to
> arrive at Advaita jñānam preclude Īśvara bhakti?
>
> The answer is - there is no incompatibility. Because whether we use ‘two
> orders of reality pedagogy’ or ‘three orders of reality’ pedagogy, the same
> question you raised can be asked. Because in both prakriyās there is
> sublation (bādha) of vyāvahārika Sattā. And only pāramārthika sattā is
> real.
>
> You objection holds
>
>
> Does it not mean he is simply trying to drink water from mirage??  If he
> > still talking about IshwarAnugraha, Acharya upadesha, sampradaya, pramANa
> > vyavahAra etc. does it not mean it is just his hypocrisy!!??
> >
> There is no hypocrisy in holding DSV as valid and Īśvara bhakti.
> Your question can be raised for any prakriyā involving bādha
> samānādhikaraṇam including even SDV, since there is bādha of vyavahārika
> sattā in any valid prakriyā.
>
> >
> >
> > Hari Hari Hari Bol!!
> >
>
> Om
>
> Raghav
>
> > Bhaskar
> >
> >
> >
> > PS:  you directly replied to me without addressing it to the list, hence
> I
> > too directly replying to you.
> >
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