[Advaita-l] On the forms of Guru

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Tue Mar 23 11:23:57 CDT 2010

Dear Viyasankarji,
I understand that  Ramana Maharshi said that Atma is located at the spiritual heart, which is on the right side of a person while the physical heart is located on the left hand side of a person, albeit with some exceptions. Please correct me if I am wrong.
Sunil K. Bhattacharjya

--- On Tue, 3/23/10, Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:

From: Vidyasankar Sundaresan <svidyasankar at hotmail.com>
Subject: Re: [Advaita-l] On the forms of Guru
To: "Advaita List" <advaita-l at lists.advaita-vedanta.org>
Date: Tuesday, March 23, 2010, 7:12 AM

> Date: Mon, 22 Mar 2010 07:43:19 -0400
> From: anbesivam2 at gmail.com
> To: advaita-l at lists.advaita-vedanta.org
> Subject: Re: [Advaita-l] On the forms of Guru

> I missed this one. The word hRt is used for the aathman and not the mind.
> Take Bhagavan's UpadhEsa Saaram for example in which he says:

AnbuLLa Sri Anbesivam,

I absolutely do not like to argue for the sake of arguing. I would
request you to take a look again at the gItA verse that I quoted
(ISvaras sarvabhUtAnAM hRd-deSe 'rjuna tishThati). Does it make
sense to use the word deSa along with hRt, if the word hRt here
refers to the all-pervading Atman? Please note that in the bhAshya,
Sankara bhagavatpAda says hRd-deSe = hRdaya deSe and leaves
it at that, without equating hRd or hRdaya with Atman.

I would also request you to take a look at the chAndogya and the
bRhadAraNyaka verse "SataM caikA ca hRdayasya nADyaH ..." and
peruse the bhAshya on it. That will tell you how our revered AcArya
interprets the word hRdaya.

If we want to debate on a per-word basis, we also have to pay
close attention to context. I do not dispute that Ramana Maharishi
and his devotees often use the word hRdaya to refer to the Self,
but there is no requirement that this usage is universal. For that
matter, even the word AtmA is used with different meanings in both
Sruti and smRti and in the commentaries. For example, in taittirIya,
there is the annamaya AtmA, prANamaya AtmA etc. In these cases,
it should be obvious that AtmA spoken of is not the all-pervading
brahman, but the "self" made of anna, the "self" made of prANa
etc. It is clear from the context what the intended meaning is. 

Best regards,


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