In this Youtube Video - ಅದ್ವೈತಿಗಳಿಗೆ ಅದ್ವೈತವನ್ನು ಶಂಕರರ ವಿಷಯದಲ್ಲಿಯೇ ಅನುಷ್ಠಾನ ಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ!- a Dvaita scholar is trying to claim Sri Shankara is indeed a demon by name Maniman.
Here is a highlevel summary of the above Video:
The video presents a critique of Advaita Vedanta philosophy from the perspective of Dvaita (Madhva) philosophy. It questions why Advaitins object to Madhva texts identifying Adi Shankara as an incarnation of the demon Maniman, pointing out that under Advaita's own core premise—where everything, including all beings, is ultimately the one Parabrahma—both Shankara and Maniman are non-different from Brahman. Ultimately, the speaker argues that Advaita philosophy fails to be practically applicable (anushthana) in real life, whereas Dvaita provides a consistent framework for spiritual practice and worship.
Dvaitin's first argument:
As per the transitive law in Mathemeatics, if a = b and c = b, then it follows that a = c. Accordingly, if Shankara = Brahman and Maniman = Brahman, then, what is the problem for Advaitins in accepting Shankara = Maniman?
Advaitin's reply:
The above is a very childish argument, because based on the same logic, it follows that even Madhva = Maniman, and every Maadhva = Maniman!
The Advaitic Brahman is the Universal Self in which every particular self is inseparably rooted. There is no separate identification for the inividual self at all. All names and forms like Shankara and Maniman only point to this universal, non-dual Self which is beyond names and forms, and is everywhere! Every soul or jiva is given a name after taking birth. The soul has no name or form by itself!
The difference in names, forms and gunas or attributes are not denied and accepted as transactional reality and from that point, there is no "equality" as such between any particular name or form in transaction. So, Dvaitin's claim that Shankara is an incarnation of demon Maniman, based on the non-dual Self, stands refuted! This is not even supported by any scriptural statement, whatsoever.
Dvaitin's second argument:
We Dvaitins, the followers of Madhva, accept there is no swagata bheda between any form of Vishnu. We accept aikya or oneness in all the infinite forms of Vishnu - like the Matsya, Kurma, Varaaha, Narasimha, Raama, Krishna and so on. Likewise, we accept oneness between all the many forms of Shiva - like the Shiva, Rudra, Kashi Vishwanatha, Somanaatheshwara, Kailaseshwara, Ashwatthaama, Durvasa, Shukamuni and so on. Similarly we accept oneness in the form of Vayu, Hanuman, Bheema and so on...
We Madhvas meditate on the above oneness of deities. Can Advaitins do the same with Shankara and Maniman? Advaitin's cannot even practice what they preach!!
Advaitin's reply:
Advaitins meditate on the oness of the entire universe (Vishwa), which includes all names and forms, with the Atman which is explicitly taught in the Mandukya upanishat. They SEE the oneness in the existence of the entire universe in the Self and the Self in the Universe which is explicitly taught in the Bhagavad Gita (6-29) and is very much experiential also. They SEE Brahman through all names and forms. But difference in names, forms and qualities is accepted in transaction. So the oneness in all the Vishnu's forms, Shiva's forms and other devata's forms are valid as transactional reality in Advaita also. Ultimately the oneness of the Ishwara with the entire universe is also accepted as per BhagavadGita, VishnuSahasranAma dhyana sloka and Purusha Sukta. Are Dvaitins ready to accept this universal form of the Lord? If yes, then welcome to Advaita as there cannot be any second entity outside this cosmic form of the Lord! This could be argued as the VishishtAdvaitic view, bit it is the stepping stone for Advaita.
Dvaitins preach Ishwara is swatantra (independent) and Jiva is paratantra (dependent). In the transactional world, every jiva is absolutely dependent on the universe for existence. So it follows that the entire universe is Ishwara and all jivas are not external to Him. Every name and form has no separate existence apart from the Universe. When the entire Universe is realized as the ONE Supreme, universal form of Ishwara, Advaita automatically gets established.
If Dvaitin's accept the oneness of Vishnu who is present in all the many jivas and jada, as their inner Self (paramAtma) - it leads to Advaita only, as the self (jiva or atman) has no separate identification apart from Ishwara/Brahman who is everywhere. Every name/form, arises, remains and returns back to the Universe which is verily Ishwara / Brahman!
So, the claim that Sri Shankara is an incarnation of the demon Maniman stands refuted! If Vishnu is identified as the All pervading and indwelling Self of all - it leads to Advaita only. Dvaita is indirectly teaching Advaita!
Namaste
Suresh
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