My statements about Advaita vis-à-vis the two Bhakti schools Viśiṣṭādvaita and Dvaita were not about ritual in a general , broad sense covering pūjā rituals and other rituals of 'Hinduism'. It was about karma in the sense of yajña and other rituals covered by mīmāmsā.

The debate is around karma - jñāna . 

saguṇa - nirguṇa debate is different from this. 

Advaita's position is that the compulsion of karma-performance as ordained by mīmāmsā. does not apply to a(n Advaita sannyāsi)  

Viśiṣṭādvaita and Dvaita say that even a sannyāsi has to perform karma.

A comparison of commentaries of Sankara , Ramanuja and Madhva on Bh G 3-17 is a very good sample for the three positions.


On Thu, Sep 22, 2016 at 4:37 PM, alakendu das <mailmealakendudas@rediffmail.com> wrote:



        
 



Referring to your 3rd point in your earlier mail,where you have stated something like this- ' 'Not all bhakti schools were opposed to Rituals..... even the VishishtaAdvaitya school were opposed to the Adwaitya ..etc. ' I would like to add that even Adwaityists were not always opposed to Rituals and worshipping the Shaguna Brahmana. A staunch Adwaityist like Madhusuadan Saraswati ,in his book 'ADWAITYA-SIDDHI' describes the pristine beauty of a Lord Krishna idol in the following lines -...

PitamvaraDaranaBimbaAdharOshtat PurnenduSundaraMukhad Arabinda Netrat krishnat parat kimApi tatwam Aham Na Jane.'

Examples can also be cited from the compositions of Shankara where he describes the lrd Krishn'a existence as 'satyam Gyanam Anantam Nitya' as well as 'Goshtha PranganaNiranganaLola Alayasam etc.....



ALAKENDU DAS
 





 


























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Former Senior Professor of Cultural Studies
 
FLAME School of Communication and FLAME School of  Liberal Education,
 
(Pune, Maharashtra, INDIA )