Hare Rama

[r***@public.gmane.org]

Dear Scholars,

In Guruvayoor, there's a living tradition where the mantra "Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare" is chanted. Muralidhara Swamigal also popularised this mantra in Chennai and other places. In one version of Kalisantarana Upanishad, this mantra is mentioned and it is said that by chanting this 35 million times, the 16 kalas (what are they?) covering the jIva will be removed and the parabrahma swarupam will be revealed. Some say that the Ramanandi tradition changed the original mantra of the form "Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare" and the oldest extant manuscripts contain only Hare Krishna form.

The "Hare Krishna" form was popularised by ISKCON though none of the gaudiya acharyas refer to Kali Santarana Upanishad. They do talk about Sri Krishna Caitanya chanting Hare Krishna but don't mention the source. Given that the phala shruti of Hare Krishna mantra in gaudiya tradition is Krishna Prema and not realisation of para brahma swarupam, I'm inclined to believe that Hare Krishna mantra comes from one Radha Tantra, which mentions Krishna Prema as the fruit.

I would like to know the advaita tradition's view of Hare Rama / Hare Krishna mantra and Kalisantarana Upanishad. The earliest reference / commentary to this upanishad is by an advaitin (forget his name) according a scholarly friend of mine.

Best Regards
RV
Sent from my BlackBerry® wireless device

[V Subrahmanian]

In advaita this or any mantra has the purpose of bringing about
chittashuddhi. Moksha is by only attaining Self realization/Knowledge.

Maybe Upanishadbrahmayogin has commented on the Kalisatrana upanishad if it
is part of the 108 upanishads.

subrahmanian.v


On Mon, Dec 16, 2013 at 11:27 PM, <rajaramvenk-***@public.gmane.org> wrote:

> Dear Scholars,
>
> In Guruvayoor, there's a living tradition where the mantra "Hare Rama Hare
> Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare
> Hare" is chanted. Muralidhara Swamigal also popularised this mantra in
> Chennai and other places. In one version of Kalisantarana Upanishad, this
> mantra is mentioned and it is said that by chanting this 35 million times,
> the 16 kalas (what are they?) covering the jIva will be removed and the
> parabrahma swarupam will be revealed. Some say that the Ramanandi tradition
> changed the original mantra of the form "Hare Krishna Hare Krishna Krishna
> Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare" and the oldest extant
> manuscripts contain only Hare Krishna form.
>
> The "Hare Krishna" form was popularised by ISKCON though none of the
> gaudiya acharyas refer to Kali Santarana Upanishad. They do talk about Sri
> Krishna Caitanya chanting Hare Krishna but don't mention the source. Given
> that the phala shruti of Hare Krishna mantra in gaudiya tradition is
> Krishna Prema and not realisation of para brahma swarupam, I'm inclined to
> believe that Hare Krishna mantra comes from one Radha Tantra, which
> mentions Krishna Prema as the fruit.
>
> I would like to know the advaita tradition's view of Hare Rama / Hare
> Krishna mantra and Kalisantarana Upanishad. The earliest reference /
> commentary to this upanishad is by an advaitin (forget his name) according
> a scholarly friend of mine.
>
> Best Regards
> RV
> Sent from my BlackBerry® wireless device
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
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[Jaldhar H. Vyas]

On Tue, 17 Dec 2013, V Subrahmanian wrote:

> In advaita this or any mantra has the purpose of bringing about
> chittashuddhi.

And this is true of any mantra. There is nothing special about this one.


> Moksha is by only attaining Self realization/Knowledge.


>
> Maybe Upanishadbrahmayogin has commented on the Kalisatrana upanishad if it
> is part of the 108 upanishads.

Yes he did.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>

[r***@public.gmane.org]

1. What is the version of the mantra there?
2. Are there specific mantras or procedures for seeing Krishna or Rama that people have applied succesfully in modern times?
Sent from my BlackBerry® wireless device

-----Original Message-----
From: "Jaldhar H. Vyas" <jaldhar-***@public.gmane.org>
Sender: "Advaita-l" <advaita-l-bounces-4gKAAF5ltrLLd2BZh+***@public.gmane.org>Date: Tue, 17 Dec 2013 00:08:08
To: A discussion group for Advaita Vedanta<advaita-l-4gKAAF5ltrLLd2BZh+9d9jxlLJML/***@public.gmane.orgorg>
Reply-To: A discussion group for Advaita Vedanta
<advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
Subject: Re: [Advaita-l] Hare Rama

On Tue, 17 Dec 2013, V Subrahmanian wrote:

> In advaita this or any mantra has the purpose of bringing about
> chittashuddhi.

And this is true of any mantra. There is nothing special about this one.


> Moksha is by only attaining Self realization/Knowledge.


>
> Maybe Upanishadbrahmayogin has commented on the Kalisatrana upanishad if it
> is part of the 108 upanishads.

Yes he did.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>
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[Bhaskar YR]

1. What is the version of the mantra there?

praNAms Hare Krishna

As per my knowledge hare rAma comes first followed by hare Krishna in
kalishAntaraNa Up....But in ISKCON chanting starts with Hare Krishna.
Perhaps to prove the supremacy of Krishna they might have opted this
order..

Hari Hari Bol!!!
bhaskar

[r***@public.gmane.org]

I think we should learn our traditions before commenting on them in a casual manner as each tradition has gems. Otherwise, what is the difference between some vaishnava attacking the great tradition of advaita and advaitin attacking others? If Sankara is here today, he would agreed with the different schools on common points and disagreed on the points of difference.

In my initial mail, I have given the historical context. There are two versions of kali santarana upanishad and radha tantra.


Sent from my BlackBerry® wireless device

-----Original Message-----
From: Bhaskar YR <bhaskar.yr-zOhu8KlzJ1LQT0dZR+***@public.gmane.org>
Date: Tue, 17 Dec 2013 10:52:24
To: <rajaramvenk-***@public.gmane.org>; A discussion group for Advaita Vedanta<advaita-***@lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] Hare Rama

1. What is the version of the mantra there?

praNAms Hare Krishna

As per my knowledge hare rAma comes first followed by hare Krishna in
kalishAntaraNa Up....But in ISKCON chanting starts with Hare Krishna.
Perhaps to prove the supremacy of Krishna they might have opted this
order..

Hari Hari Bol!!!
bhaskar

[Bhaskar YR]

I think we should learn our traditions before commenting on them in a
casual manner as each tradition has gems.

praNAms
Hare Krishna

Yes, I agree, ISKCON is doing a great service in propagating bhakti
mArga..but not a good place to learn advaita. Order change is because,
they (ISKCON) consider krishna is pUrNAvatAra other avatAra-s are kevala
'amsha' (even vishNu also for that matter) of the supreme godhead Lord
Krishna.

Hari Hari Hari Bol!!
bhaskar

[Jaldhar H. Vyas]

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> 1. What is the version of the mantra there?

As Bhaskar says, it is:

hare rAma hare rAma rAma rAma hare hare |
hare kR^iShNa hare kR^iShNa kR^iShNa kR^iShNa hare hare ||

> 2. Are there specific mantras or procedures for seeing Krishna or Rama
> that people have applied succesfully in modern times?

The same as in any other times.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>

[r***@public.gmane.org]

There are two versions of the kali santarana upanishad manuscript extant today. The oldest has hare krishna version. However, the older tradition in guruvayoor has hare rama version. Can you please let me know your thoughts what advaitins accept as authentic?
Sent from my BlackBerry® wireless device

-----Original Message-----
From: "Jaldhar H. Vyas" <jaldhar-***@public.gmane.org>
Sender: "Advaita-l" <advaita-l-bounces-4gKAAF5ltrLLd2BZh+***@public.gmane.org>Date: Tue, 17 Dec 2013 00:29:40
To: A discussion group for Advaita Vedanta<advaita-l-4gKAAF5ltrLLd2BZh+9d9jxlLJML/***@public.gmane.orgorg>
Reply-To: A discussion group for Advaita Vedanta
<advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
Subject: Re: [Advaita-l] Hare Rama

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> 1. What is the version of the mantra there?

As Bhaskar says, it is:

hare rAma hare rAma rAma rAma hare hare |
hare kR^iShNa hare kR^iShNa kR^iShNa kR^iShNa hare hare ||

> 2. Are there specific mantras or procedures for seeing Krishna or Rama
> that people have applied succesfully in modern times?

The same as in any other times.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>
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[Venkatesh Murthy]

Namaste

Advaitis dont care Hare Rama is first or Hare Krishna is first. All Mantras
are useful if they are coming from Authentic Source. All Mantras are good.
You can say Hare Rama first or Hare Krishna first but benefit will be same.
If you say Om Namaha Shivaaya also benefit is same. Vishnu and Shiva are
same. Mantras have to be given to you by Guru. If you simply say a mantra
35 million times without Guru Upadesha it will have no effect.


On Tue, Dec 17, 2013 at 11:06 AM, <rajaramvenk-***@public.gmane.org> wrote:

> There are two versions of the kali santarana upanishad manuscript extant
> today. The oldest has hare krishna version. However, the older tradition in
> guruvayoor has hare rama version. Can you please let me know your thoughts
> what advaitins accept as authentic?
> Sent from my BlackBerry® wireless device
>
> -----Original Message-----
> From: "Jaldhar H. Vyas" <jaldhar-***@public.gmane.org>
> Sender: "Advaita-l" <advaita-l-bounces-4gKAAF5ltrLLd2BZh+***@public.gmane.org>Date:
> Tue, 17 Dec 2013 00:29:40
> To: A discussion group for Advaita Vedanta<
> advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
> Reply-To: A discussion group for Advaita Vedanta
> <advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
> Subject: Re: [Advaita-l] Hare Rama
>
> On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:
>
> > 1. What is the version of the mantra there?
>
> As Bhaskar says, it is:
>
> hare rAma hare rAma rAma rAma hare hare |
> hare kR^iShNa hare kR^iShNa kR^iShNa kR^iShNa hare hare ||
>
> > 2. Are there specific mantras or procedures for seeing Krishna or Rama
> > that people have applied succesfully in modern times?
>
> The same as in any other times.
>
> --
> Jaldhar H. Vyas <jaldhar-***@public.gmane.org>
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
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>



--
Regards

-Venkatesh

[Bhaskar YR]

Advaitis dont care Hare Rama is first or Hare Krishna is first. All
Mantras
are useful if they are coming from Authentic Source. All Mantras are good.
You can say Hare Rama first or Hare Krishna first but benefit will be
same.
If you say Om Namaha Shivaaya also benefit is same. Vishnu and Shiva are
same. Mantras have to be given to you by Guru. If you simply say a mantra
35 million times without Guru Upadesha it will have no effect.

praNAms
Hare Krishna

Yes, hence we follow the panchAyatana pUja paddhati in tradition. shivAya
vishNu rUpAya, shiva rUpAya vishNave, shivascha hrudayaM
vishNu..vishNoscha hrudayaM shiva..evaM vishNumaya shiva..etc. Ultimately
what needs to be realized is nirguNa, nirvishesha, nirAkAra, nirAmaya
parishuddha brahma tattva which is nAma rUpAteeta.

Hari Hari Hari Bol!!!
bhaskar

[r***@public.gmane.org]

I don't know what you mean the order doesn't matter. No one, advaitin or otherwise, should change the mantras in the upanishad. it would be whimsical. Like I said there are three textual references (two versions of the kali santarana manuscript and radha tantra). We should critically evaluate the texts.

For this mantra, there is no regulation whatsoever as per the upanishad. Does any one know what are the 16 kalas of the jIvA talked of in the upanishad please?


Sent from my BlackBerry® wireless device

-----Original Message-----
From: Bhaskar YR <bhaskar.yr-zOhu8KlzJ1LQT0dZR+***@public.gmane.org>
Sender: "Advaita-l" <advaita-l-bounces-4gKAAF5ltrLLd2BZh+***@public.gmane.org>Date: Tue, 17 Dec 2013 11:25:06
To: A discussion group for Advaita Vedanta<advaita-l-4gKAAF5ltrLLd2BZh+9d9jxlLJML/***@public.gmane.orgorg>
Reply-To: A discussion group for Advaita Vedanta
<advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
Subject: Re: [Advaita-l] Hare Rama

Advaitis dont care Hare Rama is first or Hare Krishna is first. All
Mantras
are useful if they are coming from Authentic Source. All Mantras are good.
You can say Hare Rama first or Hare Krishna first but benefit will be
same.
If you say Om Namaha Shivaaya also benefit is same. Vishnu and Shiva are
same. Mantras have to be given to you by Guru. If you simply say a mantra
35 million times without Guru Upadesha it will have no effect.

praNAms
Hare Krishna

Yes, hence we follow the panchAyatana pUja paddhati in tradition. shivAya
vishNu rUpAya, shiva rUpAya vishNave, shivascha hrudayaM
vishNu..vishNoscha hrudayaM shiva..evaM vishNumaya shiva..etc. Ultimately
what needs to be realized is nirguNa, nirvishesha, nirAkAra, nirAmaya
parishuddha brahma tattva which is nAma rUpAteeta.

Hari Hari Hari Bol!!!
bhaskar
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[Bhaskar YR]

I don't know what you mean the order doesn't matter. No one, advaitin or
otherwise, should change the mantras in the upanishad.

praNAms
Hare Krishna

It may be noted that we are not talking about the change in the order of
original up. maNtra, we are talking about the dogmatic approach in
preferring krishna to rAma and deliberately chanting Hare krishna first to
prove the supremacy of krishna over all (demi) gods :-)) Anyway, an
advaitin, if at all he wants to chant hare krishna (rAma) maNtra, he would
do so as per the instruction of his deekshA guru without bothering much
about difference between rAma and krishna :-))

Hari Hari Hari Bol!!!
bhaskar

[Sujal Upadhyay]

It is said by ISKONites or Gaudiyas (dont know exactly) that Ramanandani-s
changed the order fro mhare krishna to hare rama

AS per beej mantra-s, the order is important from vedanga-s POV, as it
produces specific vibrations and activates nadi-s. Words also spread far
when chanted loudly (but correctly) and purity atmosphere and all present,
including animals, says Kanchi Paramacharya.

But for PurAnic Mantra-s bhAva is the factor that is considered prime, not
that beej mantra-s require no bhAva, but they have been devised and coined
by great Rishi-s after much experimentation and RTD, so that they directly
touch the heart (source). If you take this into account, then words, their
pronunciation and their order is also important, whereas if you consider
only bhava like Sri Rama, Jai Rama, Jai Jai Rama, then only bhAva is
considered important.

Sriram Sharma has done some research about effectiveness of Gayatri Mantra
on our body. i do not have much info about it.


OM

Sujal Upadhyay

[Vidyasankar Sundaresan]

There may be historical reasons for manuscript variations or there may have been specific doctrinal reasons for different teachers to teach different sequences in a mantra. One must remember that a mantra is chanted not just once, but many times in succession. So when establishing a saMtati in repeating any mantra, one could parse it either way, without getting too bothered about which is "correct".



Surely, you remember the south Indian story about how vAlmIkI could not say the word rAma, but could say mara (= tree), so he was taught to repeat marA, marA, marA, ... which by continous repetition over time transformed into rAma, rAma, rAma, ...



The possibility of this happening is what is meant by saying that the order does not matter.



Vidyasankar




> To: advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org
> From: rajaramvenk-***@public.gmane.org
> Date: Tue, 17 Dec 2013 06:09:25 +0000
> Subject: Re: [Advaita-l] Hare Rama
>
> I don't know what you mean the order doesn't matter. No one, advaitin or otherwise, should change the mantras in the upanishad. it would be whimsical. Like I said there are three textual references (two versions of the kali santarana manuscript and radha tantra). We should critically evaluate the texts.
>
> For this mantra, there is no regulation whatsoever as per the upanishad. Does any one know what are the 16 kalas of the jIvA talked of in the upanishad please?
>
>
> Sent from my BlackBerry® wireless device
>

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

एकानेकाक्षरि भुवनेश्वरि
एकानन्दामृतझरि भास्वरि
एकाग्रमनोलयकरि श्रीकरि
एकाम्रेशगृहेश्वरि शंकरि ... कंजदळायताक्षी कामाक्षि

regards,
Sarma.


On Fri, Dec 20, 2013 at 10:29 AM, Vidyasankar Sundaresan <
***@hotmail.com> wrote:

> There may be historical reasons for manuscript variations or there may
> have been specific doctrinal reasons for different teachers to teach
> different sequences in a mantra. One must remember that a mantra is chanted
> not just once, but many times in succession. So when establishing a saMtati
> in repeating any mantra, one could parse it either way, without getting too
> bothered about which is "correct".
>
>
>
> Surely, you remember the south Indian story about how vAlmIkI could not
> say the word rAma, but could say mara (= tree), so he was taught to repeat
> marA, marA, marA, ... which by continous repetition over time transformed
> into rAma, rAma, rAma, ...
>
>
>
> The possibility of this happening is what is meant by saying that the
> order does not matter.
>
>
>
> Vidyasankar
>
>
>
>
> > To: advaita-***@lists.advaita-vedanta.org
> > From: ***@gmail.com
> > Date: Tue, 17 Dec 2013 06:09:25 +0000
> > Subject: Re: [Advaita-l] Hare Rama
> >
> > I don't know what you mean the order doesn't matter. No one, advaitin or
> otherwise, should change the mantras in the upanishad. it would be
> whimsical. Like I said there are three textual references (two versions of
> the kali santarana manuscript and radha tantra). We should critically
> evaluate the texts.
> >
> > For this mantra, there is no regulation whatsoever as per the upanishad.
> Does any one know what are the 16 kalas of the jIvA talked of in the
> upanishad please?
> >
> >
> > Sent from my BlackBerry® wireless device
> >
>
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> ***@advaita-vedanta.org
>
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[Sunil Bhattacharjya]

As regards the "Hare Rama - - - - - " mantra it is given in the Kali-Santarana upanishad, which belongs to the Krishna Yajurveda. Any speculation as to its origin of that mantra in the Radha Tantrta  may not have any validity.

Sunil KB





On Thursday, December 19, 2013 9:30 PM, D.V.N.Sarma డి.వి.ఎన్.శర్మ <***@gmail.com> wrote:

एकानेकाक्षरि भुवनेश्वरि
एकानन्दामृतझरि भास्वरि
एकाग्रमनोलयकरि श्रीकरि
एकाम्रेशगृहेश्वरि शंकरि ... कंजदळायताक्षी कामाक्षि

regards,
Sarma.


On Fri, Dec 20, 2013 at 10:29 AM, Vidyasankar Sundaresan <
***@hotmail.com> wrote:

> There may be historical reasons for manuscript variations or there may
> have been specific doctrinal reasons for different teachers to teach
> different sequences in a mantra. One must remember that a mantra is chanted
> not just once, but many times in succession. So when establishing a saMtati
> in repeating any mantra, one could parse it either way, without getting too
> bothered about which is "correct".
>
>
>
> Surely, you remember the south Indian story about how vAlmIkI could not
> say the word rAma, but could say mara (= tree), so he was taught to repeat
> marA, marA, marA, ... which by continous repetition over time transformed
> into rAma, rAma, rAma, ...
>
>
>
> The possibility of this happening is what is meant by saying that the
> order does not matter.
>
>
>
> Vidyasankar
>
>
>
>
> > To: advaita-***@lists.advaita-vedanta.org
> > From: ***@gmail.com
> > Date: Tue, 17 Dec 2013 06:09:25 +0000
> > Subject: Re: [Advaita-l] Hare Rama
> >
> > I don't know what you mean the order doesn't matter. No one, advaitin or
> otherwise, should change the mantras in the upanishad. it would be
> whimsical. Like I said there are three textual references (two versions of
> the kali santarana manuscript and radha tantra). We should critically
> evaluate the texts.
> >
> > For this mantra, there is no regulation whatsoever as per the upanishad.
> Does any one know what are the 16 kalas of the jIvA talked of in the
> upanishad please?
> >
> >
> > Sent from my BlackBerry® wireless device
> >
>
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[Jaldhar H. Vyas]

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> There are two versions of the kali santarana upanishad manuscript extant
> today. The oldest has hare krishna version. However, the older tradition
> in guruvayoor has hare rama version. Can you please let me know your
> thoughts what advaitins accept as authentic?

Truth be told Advaitins for the most part ignored it. Upanishad
Brahmayogi is the only major figure who saw fit to comment on it and the
version I quoted is the one embedded in the text he was commenting on.

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> Does any one know what are the 16 kalas of the jIvA talked of in the
> upanishad please?

See Prashnopanishad 6.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>

[r***@public.gmane.org]

Thanks. I thought so because Hare Rama version is what's there in the living tradition of guruvayoor, which is older than any extant manuscript. It is also the version that Sri Muralidhara Swamigal teaches. I don't agree that advaitins ignored it as the only commentary is by an advaitin and its part of a living tradition.

Does he say what are the 16 kalas surrounding the jIvA removing which its parabrahma svarupam shines forth as per the upanishad??
Sent from my BlackBerry® wireless device

-----Original Message-----
From: "Jaldhar H. Vyas" <jaldhar-***@public.gmane.org>
Sender: "Advaita-l" <advaita-l-bounces-4gKAAF5ltrLLd2BZh+***@public.gmane.org>Date: Tue, 17 Dec 2013 01:26:24
To: A discussion group for Advaita Vedanta<advaita-l-4gKAAF5ltrLLd2BZh+9d9jxlLJML/***@public.gmane.orgorg>
Reply-To: A discussion group for Advaita Vedanta
<advaita-l-4gKAAF5ltrLLd2BZh+***@public.gmane.org>
Subject: Re: [Advaita-l] Hare Rama

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> There are two versions of the kali santarana upanishad manuscript extant
> today. The oldest has hare krishna version. However, the older tradition
> in guruvayoor has hare rama version. Can you please let me know your
> thoughts what advaitins accept as authentic?

Truth be told Advaitins for the most part ignored it. Upanishad
Brahmayogi is the only major figure who saw fit to comment on it and the
version I quoted is the one embedded in the text he was commenting on.

On Tue, 17 Dec 2013, rajaramvenk-***@public.gmane.org wrote:

> Does any one know what are the 16 kalas of the jIvA talked of in the
> upanishad please?

See Prashnopanishad 6.

--
Jaldhar H. Vyas <jaldhar-***@public.gmane.org>
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[Venkata sriram P]

////////
Otherwise, what is the difference between some vaishnava attacking the
great tradition of advaita and advaitin attacking others?
//////////

I believe you are initiated in the mantra under the lineage of gaudiya siddhAnta.

The first and foremost thing you should learn :

1) vAdOnAvalambyaH

One must not indulge in arguments like vAda, prativAda, jalpa, vitaNDa etc. This is not good for one's sAdhana.

2) bAlyAvakAshAdani yatatvAccha

If one engages in an argument, the discussions triggers off several points in the form of pUrva-pakSa. To counter those pUrva-pakSins, one has to again resort to several arguments. This becomes a vicious circle. Moreover, the vAdana is a-nishchita ie., if one is not in a position to defend himself in the arguments, he might lose faith in AchArya and dEvata bhakti.

The above sUtrAs are taken from nArada bhakti sUtrAs.

Spend time in upAsana and hari sankeertana. Never leave your sandhyAvandana anuSTAna and kriSNa bhakti.

regs,
sriram