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Re: superstitions

In article <38hovm$ho5@ucunix.san.uc.edu> you wrote:

: In article <37uu8o$b36@ucunix.san.uc.edu>, vidya@cco.caltech.edu (Vidyasankar Sundaresan) writes:

: |> How blind can one get? Mr. Know it all, please show me how the  
: |> Brahmasutras are so crytal clear that they need no interpretation? Do you
:                        ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

: This is true because it is said in the Vaivarta Purana. 

I looked in the list of Puranas in the 12th skandha of the Bhagavata.  
There is Vaivarta Purana there.  There is a Brahmavaivarta Purana.

: Also included
: in the list of crystal clear texts are the Vedas, the Puranas devoted
: to Lord Vishnu, and the original Ramayana. 

And yet 200 years after Chaitanya, Baladeva Vidyabhushana felt the need 
to write a bhashya on these supposedly "crystal-clear" sutras!  This 
because the Pandits of the day (without whose scholarly work, you would 
understand even less of these "crystal-clear" shastras)  were laughing at 
the ignorance of the Gaudiyas.

: Ramanuja, Madhva, Sridhar Svami, Baladeva Vidyabhausana (sp?) and other
: great Vaisnava acaryas have all, of course, commented on the Brahma-sutra,
: and they generally do _not_ disagree on philosophy, 

Go and read their works.  They differ with each other on many points.

: but
: do sometimes in practice.

And for a Bhakta isn't practice more important.

: But all the Vaisnava schools generally accept
: each other; Gopala Bhatta Gosvami was born in a Ramanujite (read
: visistadvaita) home but joined  Chaitanya's (acintya bheda-abheda)
: school.

If all the Vaishnava schools accept each other, why didn't he stay a 

: Similarly one of the greatest disciples of Chaitanya was 
: Prabhodananda Sarasvati, who was also in the Sri (Ramanuja) sampradaya.

Sarasvati is a surname of Dashanami sannyasis which makes him a follower 
of either Shankaracharya or possibly Madhva but definitely not Ramanuja.  
Either Prabodhananda or your source is confused.

: Sri Chaitanya and Vallabhacarya were contemporaries and good friends,
: although they belonged to different Vaisnava sampradayas.

Vallabhas son Vitthalnath, the second acharya of the Pushti Marga, made a 
complete break with the Gaudiyas.

: Well, I'll quote from Padma Purana anyways

The Padma Purana exists in several recensions.  (Including, oddly enough, 
a Jain one which gives the stories a Jain bias.)  The Eastern or Bengali 
recension is held by scholars to be a late 18th century forgery.

: Compare a
: translation of "Isopanishad" by Srila Prabhupada and by an
: impersonalist -- you'll find the impersonalist stretching the
: words beyond their meanings & interpreting words in non-standard ways a
: lot more frequently (such as using "purnam" for "infinite" rather
: than "complete"; "asurya" for "both the gods & the demons, opposed to
: the divine state of non-duality" versus "of the demons").

As opposed to the Vaishnavas who simply manufacture works that suit their 

: There is no end in the Bhagavata Purana of liberated monists
: (not to be confused with materialistically trapped monists like
: Vivekananda, Ramakrishna, etc.) becoming great devotees of Krishna
: and Vishnu. The Catuh-Sana (4 sons of Brahma) are great examples;
: they became devotees upon smelling tulasi leaves offered to the feet
: of Narayana. 

Yes and they were _already_ liberated before they became Bhaktas.  Which 
proves that Bhakti is not the cause of Moksha.  

: "Those who are completely self-satisfied and great
: thinkers, liberated from all illusion, nevertheless
: are attracted by great transcendental pleasure by devotional
: service of Lord Hari, Urukrama (Vishnu as Vamana)"

Whether those great thinkers choose to be Bhaktas or not is their 
personal choice.  It is not required.

: of liberation is devotional service. The perfect jnani
: is the one who becomes a bhakta. Even Sankara did most of
: his bhakti hymns in his later life, perhaps to show this
: example.

Shankaracharya only lived for 32 years and he wrote his stotras 
throughout his life.  And note that he wrote stotras for all the Devas 
not just Krshna.

: Brhad-Naradiya Purana [38.126]

This is also not listed in the 12th Skandha of the Bhagavata.  It is 
different from the Narada Purana which is mentioned there. 

: Kalisantarana Upanishad

Kalisantarana Upanishad????!  Vijay, I'm getting the feeling you're 
making these up as you go along

-- Jaldhar

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