[Advaita-l] Holenarsipur Swamiji's remarks and why even Avidya is not necessary for Advaita
sunil_bhattacharjya at yahoo.com
Fri Jan 27 22:15:14 CST 2012
To see things properly we need to have the proper equipment. A person with bad eyesight needs specs for reading . Minute things cannot be seen unless a microscope is used. However for looking at bacteria in water even a regular high-power microscope is not good enough and one has to use an electron microscope or a stereomicroscope. One has to be properly equipped, (whether physically and mentally as needed) to see things properly. To teach advaita to a dvaitin, in a sort of duel, is not that easy and it may not be due to the deficiency of the advaita teacher alone. it could be difficult if the dvaita student is also not equipped enough to understand the advaita. The prakriti dances to amuse you but when you are no longer interested in enjoying her dance she stops her dance before you and you become an advaitin in practice. That does not mean that she (the prakriti) will stop her dance before the others, who are still dvaitin. The advaitin knows this and
through Svadhyaya and Yoga he or she wants to withdraw from seeing prakriti's dance. However the dvaitin will think that even if he or she withdraws, the prakriti will go on dancing and therefore there is no use of withdrawing.as one cannot stop the prakriti from dancing before others. As no example is ever perfect this example may also not be perfect. This may be considered as a small effort to say that dvaitin will need to be prepared for a paradigm change of thinking and understanding.
From: Kalyan K <kalyankc.81 at gmail.com>
To: advaita-l at lists.advaita-vedanta.org
Sent: Friday, January 27, 2012 6:55 PM
Subject: [Advaita-l] Holenarsipur Swamiji's remarks and why even Avidya is not necessary for Advaita
>Mayavada is like playing in dirty water and afterwards washing feet
>with clean water. Only children and immature people will like to have
>fun playing like this. Mature people can meditate on Brahman.
Venkateshji, suppose I am a dvaitin who is debating with you on vedanta.
You tell me your position that everything is brahman. I ask you the
following question - If everything is brahman, then why I am perceiving
multiplicity in the world? I will say that the advaita philosophy that you
propound directly contradicts my experience. I will also say that I cannot
be brahman because brahman is free from all blemishes and sufferings while
I regularly suffer from misfortunes.
Without resorting to the concepts of maya/mithya/avidya, how will you
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