[Advaita-l] Advaita-1)Body is the disease
srirudra at gmail.com
Sat Jan 11 21:57:29 CST 2014
If G.K.2.32 is a revelation then why all these efforts to obtain mumukshathvam ?Does it mean that we have to strive to know things to understand that they are all figment of imagination?Are all these enquiries about Brahman are just for intellectual exercises leading us nowhere.?What then it means Athatha Brahma jignyasa: of B.S.I think one has to study fully the G.K.and should not go by an isolated verse and reach bizarre conclusions.We are all not competent to supply our opinions/ interpretations to suit limited purposes.If I am wrong please excuse me.R.Krishnamoorthy.
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> On 11-Jan-2014, at 4:03 pm, Sujal Upadhyay <sujal.u at gmail.com> wrote:
> न निरोधो न चोत्पत्तिः न बद्धो न च साधकः ।
> न मुमुक्षुर्नवै मुक्त इत्येषा परमार्थता ॥ G.K. 2.32
> There is neither dissolution nor creation, none in bondage and
> none practicing disciplines. There is none seeking Liberation
> and none liberated. This is the absolute truth.
> This was exactly the verse I was going to quote :)
> I agree with you fully. we have to understand that we are under ignorance
> and the world is empirical truth. Hence we have to make efforts to remove
> ignorance or rise above duality. In this sense, we have to talk only in
> duality as Sri VidyAraNya svAmI says in PanchdaSI.
> If we understand or say take into consideration some points like
> 2 levels of truth
> adhikAra bheda
> teaching of non-duality in dual tone
> step by step detachment with kosha-s and awareness of 3 states
> existence of 'I', the first person is self evident and can never be negated
> vivarta vAda and not pariNama vAda
> ajAta vAda
> pariNAma vAda for explanatory purpose to explain one class of seekers.
> definition of satya, asatya and mithyA
> adhyAropa apavAda - false superimposition followed by subsequent retraction
> vAchyArtha and laxyArtha - statements talking of duality point to
> non-duality only.
> 2 POVs- top-down (negation), bottom-up (rise above, transcend)
> If we understand the above points, then things will be very easy. I am not
> a scholar like many knowledgeable members here, but figured out a few
> things that helped me understand advaita easily
> Hari OM
> Sujal Upadhyay
> "To disconnect from the self and to become Aware of anything else is
> nothing but unhappiness" - Bhagawan Ramana Maharshi
> He who has faith has all
> He who lacks faith, lacks all
> It is the faith int he name of lord that works wonders
> FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna
> On Sat, Jan 11, 2014 at 3:40 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:
>> On Sat, Jan 11, 2014 at 11:01 AM, Sujal Upadhyay <sujal.u at gmail.com>
>>> Theories of creation are done for the sake of explanation only as Brahman
>>> is unreachable through senses, undivided, etc.
>>> So everything happens in ignorance only. Brahman never gets deluded, else
>>> it will loose it's omnipresence and it's eternal presence.
>>> Hence it is said, 'Brahman Appears to be deluded'. If it is actually
>>> deluded, then it will violate basic tenets of Advaita. Bondage and
>>> liberation are under ignorance only.
>> While it is true that Advaita holds that
>> delusion-bondange-realization-liberation happens only to Brahman and that
>> this is only apparent and not absolute, yet for the sake of giving out the
>> method of knowledge-liberation, there arises a need to talk of
>> delusion-bondage. We have explicit statements to this effect in the
>> commentaries of Shankaracharya. One such is in the Br.up.1.4.10:
>> While commenting on the line 'tad yo yo devAnAm pratyabudhyata...' of the
>> mantra 1.4.10, which means: whoever among the devas, RShis and humans
>> realized Brahman as his Self, becomes Brahman' Shankara says: /
>> /the distinction between these beings as devas, RShis and humans is only
>> from the worldly view and not from the view of Brahman-realization.
>> ...therefore owing to the thinking that arises due to the body-mind
>> apparatus that the distinction across devas, RShis and humans is
>> recognized. However, in each of these beings (devas, etc.) it is Brahman
>> alone that was before the realization as 'I am Brahman', by wrongly
>> identifying itself with the body-mind apparatus of devas, etc.//
>> paramArthatastu tatra tatra brahmaiva agrE AsIt prAkpratibodhAt,
>> devAdisharIreShu, *anyathaiva vibhAvaymAnam*. tadAtmAnameva avEt tathaiva
>> cha sarvamabhavt.
>> This expression *anyathaiva vibhAvaymAnam *is the confirmation that
>> according to Shankara it is Brahman that is deluded into identifying itself
>> with the bodies of devas, etc. prior to getting the realization of its true
>> nature as 'I am Brahman' and thereby realizing its infinite nature.
>> Thus, according to Shankara it is Brahman that is deluded and it is Brahman
>> alone that acquires the knowledge/realization 'I am Brahman'. Many
>> non-advaitins object to the proposition that Brahman is subject to
>> ignorance. Many others who have not understood Shankara's bhashya too
>> object to the idea that Brahman is deluded. However it is to be borne in
>> mind that Advaita, following the Upanishads, does not mean to say that
>> Brahman is really deluded. The delusion and the freedom from it is only
>> apparent. There is neither bondage nor liberation in absolute terms. It
>> is only a prakriyaa that is brought in to account for the apparent bondage
>> that is experienced and liberation that is sought after. The ultimate
>> truth, in the words of GaudapAda is:
>> न निरोधो न चोत्पत्तिः न बद्धो न च साधकः ।
>> न मुमुक्षुर्नवै मुक्त इत्येषा परमार्थता ॥ G.K. 2.32
>> There is neither dissolution nor creation, none in bondage and
>> none practicing disciplines. There is none seeking Liberation
>> and none liberated. This is the absolute truth.
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