[Advaita-l] Jivanmukti - Jnana plus Sannyasa pt 4
sunil_bhattacharjya at yahoo.com
Thu Oct 1 17:50:12 CDT 2009
You have rightly quoted :
But the Vedanta has declared in unmistakable terms that Brahman, the
true, is beyond all speech and even all thought. So Brahman as an
object of speech was out of the question. There was thus only the world
to be talked about. But regarding the world, the Vedanta was equally
emphatic, that it was anirvachaniya or incapable of being explained in
words. So the world also seemed to be out of the question as a fit
object of speech. There was no third entity available."
Would you think of the Sri Vidya as providing the link between the Vedantic concept of Brahman and the Anirvachaniya world.
Sunil K. Bhattacharjya
--- On Thu, 10/1/09, Shyam <shyam_md at yahoo.com> wrote:
From: Shyam <shyam_md at yahoo.com>
Subject: Re: [Advaita-l] Jivanmukti - Jnana plus Sannyasa pt 4
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Thursday, October 1, 2009, 10:13 AM
At whatever age wherever one live , if one can live without any sort of attachemnt /desire to anything or anyone, despite living in market place one can be in sanyas
Rather than explain myself all over again, let me present to you a real life anecdote that involves His Holiness Shri Chandrasekhara Bharati, the Shankaracharya of Sringeri, one of the foremost jivanmuktas of our time, which is more illustrative than a thousand passages of scripture.
"On one occasion a disciple entered a room where His Holiness was seated alone. His Holiness signed him to sit down and remained silent for about 20 minutes. The disciple enjoyed an indescribable peace and exaltation during that time. The disciple then thought he saw His Holiness smile and looked up. Immediately, His Holiness asked, "Shall I tell you (why I smiled)?" The disciple naturally replied: "If Your Holiness is so pleased". Then His Holiness said: "I was in perfect peace when a thought disturbed it. I realized that you were sitting near me and perhaps expected me to speak. This led me to the further thought that if I had to meet your expectations I must speak. I recollected that "to speak" was a transitive verb regarding an object. I thought therefore that I must find an object, as otherwise there could be no speech. Then I recollected that all the objects in the universe come under either of two categories, the true and the false. The true is
Brahman and the false is the world of form. Either of these two things must therefore be spoken of. But the Vedanta has declared in unmistakable terms that Brahman, the true, is beyond all speech and even all thought. So Brahman as an object of speech was out of the question. There was thus only the world to be talked about. But regarding the world, the Vedanta was equally emphatic, that it was anirvachaniya or incapable of being explained in words. So the world also seemed to be out of the question as a fit object of speech. There was no third entity available." "There was, therefore, no object fit to be the object of speech. For want of an object, there could be no speech. When I came to this conclusion, I realized that I had come back only to wherefrom I started and that I need not have allowed these thoughts to disturb me." "The example of a cart man who drove his cart during the night by by-paths to avoid the toll-gate, but found himself at break
of dawn, just in front of it, suggested itself to Me. Evidently I smiled at Myself for all this waste of time, of thought and you looked up." After saying this His Holiness relapsed into silence."
Trust this clarifies.
To unsubscribe or change your options:
For assistance, contact:
listmaster at advaita-vedanta.org
More information about the Advaita-l mailing list