2 thoughts on “Does Gītā repeal the validity of Vedas & Vedic Dharma? Is Gītā, only, a spiritual work disconnected with peculiarities of a religion?

  1. Clarification –

    A) The overlapping of ŚBMP 11.5.41 with 11.4.41 was, merely, a typographical overlook.

    B) Non-Vedic religious traditions are not eternal (nitya) and trans-human (apauruṣeya) and therefore, the names of the textbooks of such traditions does not find place in Gītā and not because of the factor of millennium precedence. The case of Caitanya-caritāmṛta cannot be comparable to that of the Gītā as the former comes into the categorization of the mūla-śāstra of Sanātana-dharma and the latter is a sectarian book belonging to one of the sects/sampradāyas of the broader Sanātana-dharma.

    C) The scriptures of Sanātana-dharma have been, precisely, categorized with specification as in the Skanda-purāṇa verse –

    “ṛg-yajuḥ sāmātharvāñ ca bhārataṁ pañcarātrakam /mūla-rāmāyaṇaṁ caiva śāstram ity abhidhīyate // yac ca anukūlam etasya tac ca śāstraṁ prakīrtitam / ato ‘nya grantha-vistāro naiva śāstraṁ kuvartma tat //”

    For this reason, Gīta does not hint at any non-Vedic texts.

    D) ŚBMP 1.3.26 needs to be interpreted in alliance with the ŚBMP 1.3.27. If 1.3.27 is taken into account, it clarifies that, only, the ṛṣis, Manus, devatās and manu-putras along with the Prajāpatis are to be considered among those unlimited ‘asaṅkhya’ incarnations of Hari and such unlimited quantity has been ascribed due to the unlimited number of bhautika-brahmāṅḍas. Thus, the very possibility of the teachers of mleccha faiths as being counted among the incarnations of Hari is, wholly, ruled out. Śrī Viśvanātha’s usage of the phrase – “..anye tu na samyak khyātā..” denotes these Manus etc. of other brahmāṇḍas among the eka-pāda-vibhūty-ātmikā śrṣṭi. Since, these Manus etc. of other brahmāṇḍas are not, explicitly, mentioned or predicted in the peculiar set of Purāṇas that our particular brahmāṇda contains, they have been described as ‘na samyak khyātā’ or ‘not properly described’. The context is – { Sūta says: avatārā hy asaṅkhyeyā; and Viśvanātha comments: asaṅkhyātā iti śleṣeṇaite puruśādyā evāvatārāḥ khyātāḥ anye tu na samyak khyātā vartanta eveti jñāpyate.}.

    E) Śrī Vedavyāsa pledges in the very beginning of Mahābhārata by denoting that all correct knowledge is present only in Vedic literature and that whatever correct knowledge is found elsewhere is sourced, originally, in the Vedic texts and that whatever correct knowledge is not found in the Vedic text cannot be found elsewhere, as well. Based on this assertion of Vyāsa at the onset of Mahābhārata, all ‘good’ found in non-Vedic denominations is sourced in the Vedic foundation and for that, those non-Vedic denominations are not to be credited as they have stolen and manipulated the good from Vedic saṁskṛti and amalgamated with the bad of mlecchattva.

    – Gurupādācārya Svāmī

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