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Can Advaita philosophy and Vaishnava views be "merged"?

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Old 25 June 2010, 07:08 AM
Elizabeth108 Elizabeth108 is offline
 
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Can Advaita philosophy and Vaishnava views be "merged"?

Can Advaita philosophy and Vaishnava views be "merged"? Is there such a school within vaishnavism that accepts/involves the advaita views? Or are they (Vaishnava and advaita views) two completely, separated views/ ways / teachings?
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Old 27 June 2010, 07:04 AM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

u hav already asked this question right?
on the outset we can say yes,why not,but if we try to study or understand the vedanta more and more they are different.it's very important to stick to any one view,because the goals of these two schools are different.and also there are many sub groups in vaishnavism.just praying lord narayana is not vaishnavism as many advaitins also do that.the views of advaita is very different from vaishnavism.
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Old 27 June 2010, 09:27 AM
Elizabeth108 Elizabeth108 is offline
 
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

Quote:
Originally Posted by amith vikram View Post
u hav already asked this question right?
on the outset we can say yes,why not,but if we try to study or understand the vedanta more and more they are different.it's very important to stick to any one view,because the goals of these two schools are different.and also there are many sub groups in vaishnavism.just praying lord narayana is not vaishnavism as many advaitins also do that.the views of advaita is very different from vaishnavism.
Hi,
Thanks for your answer.
Yeah, I asked it earlier - and have got some other useful answers as well.
I tried to delete this thread and leave the other one only, but I am unable to. Maybe one moderatot will remove your answer to the other thread and delete this one...
Thank you for your answer, too.

Elizabeth
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Old 27 June 2010, 12:45 PM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

The 'merging' or combining of Advaita and Vaishnavism is not only a possibility but was a reality that was seen as the Bhakti movement spread to Northern India during the late medieval period

Last edited by Jogesh : 28 June 2010 at 03:34 PM.
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Old 06 July 2010, 11:50 AM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

Sridhar Svamin the famous commentator of Bhagawat Purana was the perfect example of an Advaitin who had strong Vaishnava leanings...
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Old 11 August 2010, 06:36 PM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

I am glad you brought this up because while at least currently I have been called to/attracted to Krishna/Vishnu/Vaishnavism, when I read the differences between Dvaita and Advaita philosophies, Advaita is closer to what I have always believed spiritually. Hmm....
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Old 13 August 2010, 06:31 PM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

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I am glad you brought this up because while at least currently I have been called to/attracted to Krishna/Vishnu/Vaishnavism, when I read the differences between Dvaita and Advaita philosophies, Advaita is closer to what I have always believed spiritually. Hmm....
You do speak out of my heart, and what you wrote was the reason why I had posted this thread in fact. I also have more of an Advaitic approach (devas are forms of One God) but with Krsna as my ishta devata. However, I could not know if it was possible to make it all agree because Vaishnava viewes are Dvaita (duality). So after reading studying more, I say I have the Advaitic view and Krsna is my ishta devata (but of course I pray to other forms of God, too).
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Old 13 August 2010, 10:52 PM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

Quote:
Originally Posted by new_earth View Post
I am glad you brought this up because while at least currently I have been called to/attracted to Krishna/Vishnu/Vaishnavism, when I read the differences between Dvaita and Advaita philosophies, Advaita is closer to what I have always believed spiritually. Hmm....
Quote:
Originally Posted by Elizabeth108 View Post
You do speak out of my heart, and what you wrote was the reason why I had posted this thread in fact. I also have more of an Advaitic approach (devas are forms of One God) but with Krsna as my ishta devata. However, I could not know if it was possible to make it all agree because Vaishnava viewes are Dvaita (duality). So after reading studying more, I say I have the Advaitic view and Krsna is my ishta devata (but of course I pray to other forms of God, too).
Namaste new_earth and Elizabeth,

I tell you the same thing I said in the 'Vaishnava' thread: http://hindudharmaforums.com/showthread.php?t=3143

ISKCON takes a Dvaita approach, but that is not representative of all of Vaishnavism. Maybe even the majority of Vaishnavas take a Dvaita approach. Who knows? But you can certainly be a Vaishnava from an Advaita approach. That is what I do. We may or may not be in the minority of Vaishnavas, but who cares? Such is the vastness of Sanatana Dharma.

I wish you both the best of luck on your spiritual journeys.

Jai Sri Krishna
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Old 14 August 2010, 12:44 AM
Elizabeth108 Elizabeth108 is offline
 
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

Quote:
Originally Posted by Ramakrishna View Post
Namaste new_earth and Elizabeth,

I tell you the same thing I said in the 'Vaishnava' thread: http://hindudharmaforums.com/showthread.php?t=3143

ISKCON takes a Dvaita approach, but that is not representative of all of Vaishnavism. Maybe even the majority of Vaishnavas take a Dvaita approach. Who knows? But you can certainly be a Vaishnava from an Advaita approach. That is what I do. We may or may not be in the minority of Vaishnavas, but who cares? Such is the vastness of Sanatana Dharma.

I wish you both the best of luck on your spiritual journeys.

Jai Sri Krishna
RamaKrishna,

Thank you for sharing your view, opinion.

Jai Sri Krsna
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Old 14 August 2010, 08:36 AM
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Re: Can Advaita philosophy and Vaishnava views be "merged"?

Friends

Guru for Advaitins is Narayana -- both the Godhead and the sage of Rig Veda, who saw Purusha Suktam. Shankaracharya, though not a strict vaisnava, worshipped Vishnu as the highest Lord. A great scholar of Advaita, Shri Madhusudana Sarasvati, was a pure vaisnava.

Shiva, the Supreme Lord, Parameshwara, as Soma is the leader of all Vaisnavas, teaching the worship of Vishnu, the Supreme Lord.

Quote:
Satapatha Brahmana Part V (SBE44), Julius Eggeling tr. [1900]

THIRD BRÂHMANA.
13:4:3:1. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotri seats himself. On the right (south) of the Hotri, the Sacrificer on a gold stool ; on the right of him, the Brahman and Udgâtri on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold.

13:4:3:2. When they are seated together, the Adhvaryu calls upon (the Hotri), saying, 'Hotri, recount the beings: raise thou this Sacrificer above the beings !' Thus called upon, the Hotri, being about to tell the Pâriplava Legend, addresses (the Adhvaryu), 'Adhvaryu!'--'Havai hotar!' replies the Adhvaryu.

13:4:3:3. 'King Manu Vaivasvata,' he says;--'his people are Men, and they are staying here ;'-householders, unlearned in the scriptures, have come thither 1: it is these he instructs;--'The Rik (verses) are the Veda : this it is;' thus saying, let him go over a hymn of the Rik, as if reciting it . Masters of lute-players have come thither: these he calls upon, 'Masters of -players,' he says, 'sing ye of this Sacrificer along with righteous kings of yore !' and they accordingly sing of him; and in thus singing of him, they make him share the same world with the righteous kings of yore.

13:4:3:4. Having called (on the masters of lute-players), the Adhvaryu performs the Prakrama oblations , either on the southern fire, or on a footprint of the horse, after drawing lines round it--whichever is the practice there; but the former is the established rule.

13:4:3:5. Prior to the (first) offering to Savitri he offers, once only, the (oblations relating to the) Forms in the Âhavanîya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhritis (oblations for the safe keeping of the horse) are being offered, a Râganya lute-player, striking up the uttaramandrâ (tune) south (of the vedi), sings three stanzas composed by himself (on topics such as), 'Such war he waged,--Such battle he won:' the meaning of this has been explained.

13:4:3:6 And on the morrow, the second day, after those (three) offerings to Savitri have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Yama Vaivasvata ,' he (the Hotri) says, 'his people are the Fathers, and they are staying here;'--old men have come thither: it is these he i nstructs;--'The Yagus-formulas are the Veda: this it is;' thus saying, let him go over a chapter (anuvâka) of the Yagus , as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

13:4:3:7. And on the third day, after those (three) offerings have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Varuna Âditya,' he says; 'his people are the Gandharvas, and they are staying here;'--handsome youths have come thither: it is these he instructs;--'The Atharvans are the Veda: this it is;' thus saying, let him go over one section (parvan) of the Atharvan , as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

13:4:3:8. And on the fourth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Soma Vaishnava ,' he says; 'his people are the Apsaras, and they are staying here;'--handsome maidens have come thither: it is these he instructs ;--'The Aṅgiras are the Veda: this it is;' thus saying, let him go over one section of the Aṅgiras , as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
---
13:4:3:15 [In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotri, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and. inasmuch as it revolves again and again, therefore it is (called) the revolving (legend). For thirty-six ten-days’ periods he tells it,--the Brihatî (metre) consists of thirty-six syllables, and cattle are related to the Brihatî metre: by means of the Brihatî he thus secures cattle for him.

It is not my intention to understand this Pâriplava Legend (Revolving legend) fully. I do not understand it much. However, the following points can be made:

The Revolving Legend is not about Advaita. The Revolving Legend sacrifice continues for ten days, after freeing the horse (which I believe is the mind). The purpose is to raise the sacrificer above the level of being. I have shown only three days above. But 7 more days of sacrifice with 7 other leaders of mankind, snakes, fishes, snakes etc. continue. The seven other kings are; King Arbuda Kâdraveya, King Kubera Vaisravana, King Asita Dhânva, 'King Matsya Sâmmada, King Târkshya Vaipasyata.

The point is that King Soma, who is Shiva with Uma, is Vaisnava. He is the leader of apsaras- divine maidens. I have always known Shri Krishna as Soma - the bliss, the joy of divine maidens. One will see that Angiras is the Veda for Soma Vaisnava led apsaras. One will also note that it was Ghora Angirasa, whe declared the Veda to Shri Krishna during His manifestation as Devaki putra. Further Veda (and Upanishad) calls Rudra by the epithet of Vishnave.

Moreover, the meaning of Vishnu -- the all pervading, can only be comprehended, IMO, in advaita and not in any other mode. Further, as noted in another thread, I see advaita in the following:

BG 10. 20 I, O Gudakesa (Arjuna), am the self seated in the hearts of all creatures.
I am the beginning, the middle and the very end of beings.


When Self is the beginning, the middle, and the end of all beings then what are all these beings?


Om Namah Shivaya
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Last edited by atanu : 14 August 2010 at 08:57 AM.
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