In this Youtube Video - Advaitins cannot even realize Advaita with Sri Shankara - 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:
In the Madhva siddhanta, Acharya Sri Shankara is considered to be a reincarnation of a demon called Maniman. Obviously, Advaitins are considering this as an insult to their Acharya and they are asking to review and re-edit all such texts where this claim is made and remove all such derogatory remarks against Acharya Sri Shankara. The Shiroor Mutt swamiji from the Madhva tradition, who is currently in charge of the paryaya system in the Udupi Krishna temple, has agreed to do the same. But many fanatic Dvaita scholars are opposing Sri Shiroor Mutt Swamiji's move and are trying to support the claim that Sri Adi Shankaracharya is an incarnation of the demon, Maniman.
This is a very dangerous development that can divide and fragment Hindus, destroy Sanatana Hindu dharma. So here is a humble attempt to refute fanatic Dvaitin's claim, in the above Youtube video, with the sole intention to bring Harmony among all the different Vedic Hindu traditions.
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 it 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 rooted. There is no separate identification for the inividual self. All names and forms like Shankara and Maniman only point to the Universal non-dual Self which is beyond names and forms, and is everywhere!
The difference in names, forms and gunas or attributes are not denied and accepted as transactional reality and 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, which is not even supported by any scriptural statement, stands refuted!
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) with the Atman which is explicitly taught in the Mandukya upanishat. They SEE 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 experietial 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 all 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, is there any second entity outside this cosmic form of the Lord?
Dvaitins preach Ishwara is swatantra (independent) and Jiva is paratantra (dependent). In transaction, 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 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) - then it leads to Advaita only, as the self (jiva or atman) has to separate identification apart from Ishwara/Brahman who is everywhere.
So Dvaitins 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 only.
Namaste
Suresh
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