[Advaita-l] Puri Shankaracharya's talk at NIAS, IISc, Bangalore.
sridhar.nithin at gmail.com
Fri Dec 29 07:51:35 EST 2017
Wonderful. Thank you for posting this.
On Fri, Dec 29, 2017 at 6:03 PM, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Here is an English rendering of the Puri ShankarAcharya's address on the
> topic of 'shakti' in Hindi:
> " In a tree, one can see three forms of Shakti. One form of Shakti, so to
> say, creates the leaves; another nurtures and protects it; while another
> makes it fall from the tree, in other words destroy it. These forms of
> Shakti are called Utpaadini, Paalini and Samhaarini Shakti respectively. In
> Saankhya, Utpaadini Shakti is associated with Rajo guna, Paalini Shakti is
> associated with Sattva Guna and Samhaarini Shakti is associated with Tamo
> It is necessary that Shakti is controlled by a ‘Niyaamaka’. This Niyaamaka
> must necessarily be chetanavaan and not Jada, as only a conscious being can
> properly control Shakti. So, there exist three entities: Kaarya of Shakti,
> Shakti and Shakti’s niyaamaka; in other words, matter, energy and maker.
> Energy is the source of matter and he who controls this energy, as per the
> Vedaanta Darshana, is Paramaatma.
> In our life, we observe that behind any Kriya, there is Iccha and behind
> any Iccha, there is Jnaana. Buddhi’s association with the Jnaanendriya
> gives rise to Jnaana Shakti; Mana’s association with Jnaanendriya gives
> rise to Iccha Shakti and Praana’s association with Karmendriya gives rise
> to Kriya Shakti. We – the niyaamakaas of these three shaktis – are Chetan
> indeed and not Jada. Similarly, as per the Shewtaashwatar Upanishad,
> Paramaatma – the niyaamaka and source of all shaktis – has three Shaktis
> under him, namely, Jnaana Shakti, Iccha Shakti and Kriya Shakti.
> Based on the variations in the Kaarya, presence of varied forms of Shakti
> is inferred in the Kaarana. Shakti can only be inferred. She is
> Kaaryaanumeya – ie she can be inferred from her kaarya. It is possible to
> have pratyaksh jnana of both kaarya and Shaktimaan. But, Shakti can only be
> inferred and never perceived directly. Consider the example of fire.
> Burning is the kaarya of fire. Both fire and the burning action of fire can
> be experienced directly; their pratyaksha jnana is possible. But, the
> Daahaka Shakti in the fire can only be inferred and never experienced
> directly. Thus, Shakti is kaaryaanumeya. This is as per our Vaidika
> There are instances where Shakti gets restrained. For example, when we burn
> a piece of wood, the daahaka and prakaasha Shakti of agni are manifested.
> When water is boiled by burning wood, only the dhaaka Shakti is manifested
> in water and not prakaasha Shakti. When chandrakaanta mani is placed next
> to this fire, only praakaasha Shakti is manifested in it and not daahaka
> Shakti. On the depletion of fuel, the fire itself ceases to exit. But
> Energy can neither be created nor destroyed – this is the satkaarya vaada
> of Saankhyaas. So, under certain circumstances, certain aspects of Shakti
> get restrainted. Under certain other circumstances, entire Shakti herself
> is restrained and only her source – Shaktimaan remains. This can be
> observed in our life. In Jaagrut avastha, there is Shakti and her sthoola
> kaarya ; in swapna , there exists Shakti with her sookshma kaarya ; in
> Sushupti , there exists Shaktimaan and Shakti devoid of any kaarya; and in
> Nirvikalpa Samaadhi , there exists only the Shaktimaan. Similarly, during
> Pralaya, all the kaarya dissolves into Shakti and Shakti herself unites
> with her substratum ie Maheshwara.
> By contemplating in this manner, we can understand the vijnaana of
> Paramaatma. "
> I thank my friend for the above rendering.
> On 16 Dec 2017 12:09, "V Subrahmanian" <v.subrahmanian at gmail.com> wrote:
> > : https://youtu.be/etyXXHr9Ojk
> > 👆Puri Shankaracharya's talk at NIAS, IISc, Bangalore.
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