Bhagavan BhasyakAra's view of tradition, when it comes to imparting Brahmavidya

 The following section has useful quotes for quick retrieval. 

When commenting on Kena Upanisad - 1.3 Bhagavatpaada says : - 

Brahman is to be known only through the tradition of teachings of the Acharya and not through argument, nor by the study of the Vedas, nor by intelligence, great learning, austerity, sacrifice etc. Thus have we heard from the ancients, i.e. thus have we heard the utterance of the ancient teachers who expounded for us all about Brahman very clearly.

When commenting on Gita 15.15 -  Vedaantakrid vedavid eva chaaham.

Bhagavatpaada says : - 

I, the supreme Self, alone am to be known through all the Vedas and I have caused the procedure of handing down the teachings of the Vedas to be continued through generations (vēdāntakṛt vēdāntārthasaṅpradāyakṛt ityarthaḥ) and I am also the knower of the purport of the Vedas.

When commenting on Prasna Upanisad 6.8 last verse - namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ 

Even this verse is explained by Bhagavatpaada as : - 

Adoration to the great Rishis who endeavor to transmit the knowledge of Brahman in the traditional way. Adoration to the great Rishis. The repetition is indicative of courtesy.

When commenting on Aitareya Up 2.1

But for the common people, for reasons of their being influenced by the external limiting adjuncts, and for the logicians, on account of their giving up of the scriptural tradition, it is but possible that they should have the delusion that the vision of the Self is non-permanent. 

(The context here is - Self as permanent substratum is revealed as infinite by Sruti. But for those who do no believe in Sruti Pramana, may use bad logic, [bad - which may not have guidance of the Sruti] and end up in a conclusion that Self is a changeless substratum]

On Chandogya is : - 

1. Each of the upakhyanas - bhagavatpada points to syllable - "ha" in Svetaketu, Satyakama upakhyana - saying "ha" here implies this is well known in tradition. So this narrative is a traditional vedantic narrative for communicating Brahmavidya

2. Narada approaching Sanatkumara - is seen as traditional way to approaching a teacher (like in Mu. 1.2.12)

3. Ch 8.15.1 - Bhasyam - 

This syllable Om' etc. He expounded it to Manu, his son, and Manu to his progeny. Thus, this knowledge which has come down through tradition in accordance with the procedure enjoined by the sruti, is found even today among the enlightened ones.

Similarly in Brih. Up

1. II-i-20 - bhasya - Bhagavatpada says - Those who adhere to the traditional system of handing down instruction narrate this story..... 

[ EXT comments: Thus here too we see Sri Sankara insisting upon communicating the Vidya, through that story.... this reveals the mind-set of undistorted, reproduceable, non contradictable, universally verifiable means of communication. ]

Brahmasutra - 1.4.15 - Bhasyam

this is what people versed in the Vedantic tradition say: "The creation that is taught divergently with the help of clay, iron, sparks, etc. is only a means for inculcating the knowledge of Brahman; but there is no diversity whatsoever" (Mud.ka.3.15)

BS.2.1.11 - Bhasyam

Bhagavatpaada quotes - Manu Smriti 12.105, 12.106

pratyakṣaṃ cānumānaṃ ca śāstraṃ ca vividhā''gamam .

trayaṃ suviditaṃ kāryaṃ dharmaśuddhimabhīpsatā

12.105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred dharma.

ārṣaṃ dharmopadeśaṃ ca vedaśāstrāvirodhinā .

yastarkeṇānusaṃdhatte sa dharmaṃ veda naitaraḥ .. 12.106.

12.106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore

Regarding Adhyaropa Apavada Nyaya - here is a direct Bhagavatpada quote : - 

13.14 Gita sloka

sarvataḥ pāṇipādaṅ tatsarvatō.kṣiśirōmukham.

sarvataḥ śrutimallōkē sarvamāvṛtya tiṣṭhati৷৷13.14৷৷

That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.

While commenting on this sloka which implies that the Brahman/Atman has hands, feet etc... (even though its partless, homogenous mass of consciousness) - Sri Sankara explains that its a traditional way to teaching the people.... pls see quote below : - 

Even though the association with the Upadhi is illusory, in order to understand the existence, the Knowable is described as, "It has hands and foot everywhere" etc., as though It has attributes.

So also ·there is the saying of the knowers of tradition -"By superimposition and refutation the Indescribable is described." ~ tathā hi saṅpradāyavidāṅ vacanam -- 'adhyārōpāpavādābhyāṅ niṣprapañcaṅ prapañcyatē