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PHILOSOPHY

Sri Vallabhacharya - his life & Philosophy of Suddhadvaita

11/13/2020

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Sri Vallabhacharya - his life & Philosophy of Suddhadvaita
 Sri Vallabhacharya founded Pushti sect of Vaishnavism and the philosophy of Shuddha advaita (Pure Non-dualism). He was born to Telugu priest. His family had been living in Varanasi, who escaped to the Champaran of Chhattisgarh state, during the Hindu-Muslim conflicts in the late 15th century. Vallabha was born near Raipur, Chhattisgarh. He studied the Vedas and the Upanishads as a child and became one of the important leaders of the devotional Bhakti movement. He lived during 1479-1532. He wrote commentaries on Brahm Sutra & Bhagavata Purana and Shodash Granth.
 
Pilgrimages:
After a short stay at Champaranya, Raipur, his parents returned Varanasi. At his age of eleven years, his father passed away. Vallabha undertook pilgrimage of the whole India three times lasting for a period of about twenty years. He did another round of pilgrimage, visiting Vijayanagar, Pandrapur, Gujarat, Vraja Bhumi and Himalayan pilgrimage centers.
 
Setting-up of Pushti Sampradaya & Nathdwara Temple:
Vraja Bhumi was especially dear to Vallabha where he established Sampradaya of Pushti-Marga which spread in western Uttar Pradesh, Rajasthan, Gujarat and Madhya Pradesh. During 1500-02, while camping at Gokula, an image of Sri Krishna in the pose of lifting the Goverdhana Hill (Goverdhannathji) emerged out of a cave in a hill. Vallabha offered worship and built a small temple. The image was later shifted to a big temple built by a rich merchant named Purnamall. He did third round of pilgrimage which ended with his marriage. Shortly after Vallabha’s demise, when his son Vittalanatha was the leader of the sect. Since the temple of Goverdhannathji came under threat of Muslim invaders, the image was then removed to Nathdwara, Udaipur Rajasthan.  
 
Importance of Bhagvata Purana:
Unlike Shankara system in which the Upanishads or Jnana-Kanda alone is taken seriously, Vallabha accepted all scriptures like the Vedas, Smiriti, Mahabharata, Gita, Pancaratra and Purana. In practice, however, it is Bhagvata Purana that is mainstay of the school. He expressed that the Vedas, the Vedanta, the Bhagavad Gita and the Bhagvata Purana are progressive expositions of the revealed truth. His school accepted the Bhagvata Purana as its main scripture and Sri Krishna, both as the Supreme Being (Purushottama) and the Absolute Being. His preaching to the masses consisted generally in exposition of the Bhagavad Purana. Wherever he travelled he held Bhagavad-Saptahas for seven days.
 
Philosophy of Suddhadvaita:
Suddhadvaita means pure Non-dualism. Vallabha critically examined the Shankara’s Advaita system and explained as under:
 
Concept of Maya & Cause of World: 
Shankaracharya’s Advaita - Brahman is Sat-Chit-Ananda. It means truth is unalloyed and there can be no touch of illusion or falsity in Him. Adi Shankaracharya pointed out that Brahman has to invoke Maya. Maya therefore, can be His real power, producing real effects and not false appearance.
 
Vallabha’s Suddhadvaita – Vallabha contended that Maya can either be internal or external to Brahman. If Maya is conceived as within Him, it means the real power and related to Him in attributes, which will make Brahman a qualified entity (Savisesa). Then the thesis that Brahman is Nirvisesa (attribute-less) will have to be given up. If on the other hand, Maya is conceived as outside of Him, it becomes a dual category just like Prakriti. Then, Dualism will be resulted.
 
Non-dualism Brahman is accepted as the cause of it. There are two kinds of causes involved in the production of a thing. One is the material cause (Upadana) and other is the instrumental cause (Nimitta).
 

  1. Shankara’s Avaita - In case both the causes are one and the same and is Sat-Chit-Ananda Brahman, the expression is called as “Abhinna-nimittopadana” (doctrine of non-difference). But the doctrine is not understandable from our worldly experience. Shankara put forth the theory of Vivarta-Vada or apparent transformation (He exemplified the apparent manifestation of rope appearing as snake). The whole world phenomenon in relation to Brahman is conceived on this analogy. On account of Avidya (ignorance), Brahman appears to have become the world but it has not really become so and the world is not actually there, though experienced as such for all practical purposes.
  2. Vallabha’s Suddhadvaita – Brahman Himself has manifested as the universe. The world manifested by Him is actually there and not an illusion (owing to Avidya or no transformation of any kind).
 Shri Krishna & Brahman (God):
Vallabha propounded the Philosophy of Suddhadvaita (pure Non-Dualism), purity consisting in that it does not accept Maya, a principle of illusion that has necessarily got to be conceived as outside Brahman.
The Supreme Brahman has its immediate emanation in Aksara. Emanation means presentation with the concealment of essential nature in some respects. Aksara is Sat-Chit-Ananda, with Ananda aspect considerably concealed and lesser in attributes to the Supreme Brahman. The Aksara is the Impersonal Being. So, Supreme Brahman or Sri Krishna is Personal and Aksara is Impersonal; as against, the Supreme Brahman (Para Brahman) is Impersonal and Apara Brahman (lower Brahman) is Personal in Shankara’s system. The impersonal Aksara is the source of the Jivas and the world of matter. Jivas are countless in number and comes out of the Aksara like sparks of fire, with Ananda attribute is concealed owing to ignorance. Ananda attribute is restored in liberation. Jiva is a part of Brahman and not a reflection.
 
Jiva (Soul):
The Jiva, owing to Avidya, or ignorance generated by desires and attachments, makes a wrong and perverse evaluation of the world, taking an ego-centric, or self-centered view of what is really is God’s playful manifestation. Thus Avidya generates Samsara and not the world. When the Jiva changes its outlook and becomes God-centric, it is released and attain to fellowship with God. It ends Jiva’s Samsara, not God’s world. 

 
Attributes of Jiva & Matter-Doctrine of manifestation and concealment

Vallabha explained about the attributes of Jiva and Nature by doctrine of manifestation (Avirbhava) and concealment (Tirobahva). Brahman manifested or concealed His attributes of Ananda and Chaitanya partly or entirely, and presenting Himself as lesser categories.
 
Brahman or Purusottama or Krishna is as Sat-Chit-Ananda (existence-Consciousness-Bliss) in the fullest manifestation of all these attributes. When Ananda is completely concealed, the Jiva category of individual centers of consciousness comes into being. Jiva has Sat and Chit and is devoid of Ananda. When both Ananda and Chit are completely concealed, we get matter or Nature, which is only ‘Sat’. All these manifestations are the very Brahman, wherein His higher nature is only concealed and not destroyed or sublated. Prayer, worship, and other disciplines and above all, loving service without any motive, are the ways of invoking the Divine will to manifest the concealed Chaitanya and Ananda nature.
 
Avidya:
Vallaba admitted that Jiva has an element of super-imposition in its outlook and view the world colored and distorted by Avidya, being eg-centric. Avidya has its location in the Jiva and in no sense in the Isvara. Unlike Avidya in Shankara’s system, its function is not the generation the world, but imposing a wrong angle of vision. The ego-centric view of the world and life in it is Samsara; to attain to the God-centric view is release.
 
 
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
 
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Yajnavalkya on Concept of Gods

9/25/2020

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Yajnavalkya was acclaimed rishi or scientist in period 8th to 7th century BC. Once, Raja Janaka held a debate on spirituality which was attended by a large of sages and rishis including Yajnavalkya. During a debate, Vidagadha Sakalya raised several questions relating on types and number of gods. The debate has been mentioned in Brihadaranyaka Upanishad.

Yajnavalkya explained the cause, types and the number gods and their basis. The details of questions raised and replies are as under:
 

1.    How many gods are there? Vidagadha Sakalya asked the question repeatedly.

Answer: Yajnavalkya relied successively that number of Gods are:
·        3003, 303 - As many as are mentioned in the (group of Mantras known as) Nivid of the hymn of praise addressed to the Visvedevas (Parmatma) viz. three hundred and three, three thousand and three. Many form of gods’ manifest the man's desire which all emanate from the one vital force of material desire are dealt with.
·        33 - The various powers praised in 3003 & 303 are in reality only thirty-three gods. The eight Vasus, the eleven Rudras, the twelve Adityas, Indra and Prajapati make up the thirty-three.
o   Fire, the earth, air, the sky, the sun, heaven, the moon and the stars, these are the Vasus. Vasus or energies are said to enable the desire that manifests the forms of all that live as well as all the objects of the universe.
o   The ten organs in the human body (five gnanendriyas, and the five karmendriyas), with the mind as the eleventh. When they depart from this mortal body, they make (one's relatives) weep. Because they then make them weep, therefore they are called Rudras.
o   The twelve months (are parts) of a year; these are the Adityas. Within creation all is subject to change and transience,   this mutability we call time and mortality.   Time came into being with Creation.   The Adityas represent entropy   (energy balance)   as the twelve months that represent the time effect with mortality.
o   The cloud is Indra, and the sacrifice is Prajapati. Strength and sacrifice are the means of rites and rituals.   These are included because rites and rituals are regarded as a part of the desire for further creation, so the cause and maintenance of Creation (which is the purpose here to reveal) must be shown to encompass such ritual   (desire).
·        6 - Fire, the earth, the air, the sky, the sun and heaven these are the six.
·        3 - Three worlds, because in these all those gods are comprised.
·        2 - Matter and the vital force.
·        One and a half - The vital force   (material desire)   represented by   "The (air) that blows"   (the breath of life,   symbolizing the desire that maintains the life experience itself). It is one and a half because through its presence all this attains surpassing glory.
·        One - The vital force (Hiranyagarbha, Prana); it is Brahman, which is called that (Tyat). Vital Force   also as air or prana has been explained to be the initial energy or movement from original desire from which all of these gods,   deities   or energies followed. The vital force named in this verse as Brahman does not mean the Absolute Brahman,   The Non-Dual Self. This Brahman is the conditioned Brahman of material creation.   This Brahman is endowed with attributes by the ignorant who seek reality in Creation. Ignorance is the forgetting of our Unity with the Absolute.

2.   Vital force symbolizes the desire to Create and maintain worldly existence. Vital force,   the one cause of all the worldly gods. The material form of the body was created from this world and will again decompose back to the earth. The material universe will eventually return to rest when creation is subsumed as the Absolute Knowledge alone. Vital force symbolizes the desire to flourish through offspring. The ultimate resort of the entire body and organs is the being who is identified with lust.

3.   The abode or support or material for a vital force will naturally be the earth. The vital force itself is the very product of the mind, ego and Manas.

4.   According to yogic philosophy, the human mind been classified into four categories: buddhi (intellect), manas, ahamkara and chitta. Manas means sensory, processing mind, Chitta is for storage of impressions, Ahamkara means "I-maker" or Ego and Buddhi which      knows, decides, judges, and discriminates. It is due to being led by Manas that delusion and ignorance cause the seeing of duality as reality.   Manas needs to be supervised, not allowed to be a guiding light. The intellect led by Manas leads to delusion and ignorance.  Higher Divine Truth is seen through mind controlled by Buddhi.

5.   Within this universe, duality of justice and injustice exist. The sacrifice ritual is conducted within the realm of Dharma and righteousness through which justice is obtained. It is the priest that officiates and gives validity and authority to a sacrifice ritual and the correct remuneration of the priest completes the correct procedure. Remuneration rests on faith which is guided by mind and supported by intellect. This faith is the very belief of the ignorant in a deity vital force that supports their individual rites and desire for reward from a divinity of duality.

6.   Mind rests in Prana. Prana rests in apana (down breathing). Apana rests in Vyana (back breathing). Vyana rests in Udana (out breathing). Udana rests in Samana. These are the eight abodes (the earth, &c.), the eight worlds (fire, etc.), the eight gods (the immortal food, etc.), the eight persons (the corporeal, etc.).

7.   Water here represents the organs of the body. Vital force sustains the desire for physical manifestation. Water sustains the body;   the body is the abode of the vital force.  Who is his deity'?   'Varuna (rain). Prajapati   (the father)   represents the renewal or continuation of creation through the desire for wife, Son, wealth and fame.   

8.   Colors   symbolize the appearance of duality through the various forms of creation whose instrument of vision is the eye. Sunlight enables the seeing of colours form and duality.   That described as residing in the sun also has the status of deity or god. Sense of hearing provides information it is due to all the senses confirming the world of duality. It is the being who is identified with the ear and with the time of hearing.

9.   Distance in all the directions (The quarters) of the universe also represent deity. East direction is named seeing the sun. The sun is elevated to a deity by those seeing reality in Creation. Existence of the sun exists is supported by the sense of sight and the eye represents the proof of the sun’s existence. Eye sees different colors. Colors are in mind. South direction is associated with the deity, Yama (the god of justice).

10.        West direction is associated with the deity, Varuna (the god of rain). To support life rain becomes water and it is from water that rain is produced. Water comes with Creation. Creation arises from the seed.

11. North direction is identified with the deity, Soma (the moon and the creeper). The ritual and the priest produce soma or liquid to enable the fruits of the ritual. Soma rests on initiation and initiation rest on truth. This truth is the truth as reported by the senses. One knows truth through the mind.

12.        Fixed direction (Zenith) is identified with the deity, fire. Fire rest on speech. Speech acts of Creation by speaking the objects of desire. Speech is guided by mind as it sees duality with its needs and desires as real.


​Reference:

  1. https://www.swami-krishnananda.org/brdup/brhad_III-01.html
  2. http://www.upanishads.kenjaques.org.uk/Brihadaranyaka_Upanishad
  3. https://www.hinduwebsite.com/sacredscripts/hinduism/upanishads
 
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Sri Nimbarakacharya – Dvaitadvaita Philosophy

9/18/2020

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Sri Nimbarakacharya – Dvaitadvaita Philosophy
 
Sri Nimbarkacharya was born in Pandarpur in Andhra Pradesh in 12-13th century. Sri Nimbarka was devotee of Krishna and spent his time mostly in Mathura, the birth place of Krishna.  He wrote small work of ten verses known as Dasa-Sloka, giving a short exposition of his doctrine for beginners.
 
Nimbaraka expounded the philosophy of Dvaitadvaita – duality in unity. He basically adapted the doctrine of Bhedabheda of Bhaskara. According to him, Brahman has innumerable auspicious attributes but without any particular form. He transforms Himself into the world of duality and change, without losing His entity as the Absolute and unitary Being. The Jiva in his real nature is one with Brahman, but gets differentiated from Him in the state of bondage by what is called the Upadhis or adjuncts of body-mind. But in liberation, Jiva is becomes with Brahman, as a river becomes one with ocean when it enters it.  According to Bhaskara, by performance of the duties imposed on one by the Vedas without any desire for their duties imposed on the practice of meditation on Brahman and the Jiva’s oneness with Him, the Jiva will be able, by the strength of his aspiration for freedom, to release him from the bondage imposed by Upadhis. Bhaskara’s system does not preach devotion to any form of the Deity, nor does it affiliate itself with any personalistic cult.
 
Nimbarka’s Dvaitadvaita philosophy is as under:
Brahman is only independent entity. He is known by several names as Parmatman, Bhagavan, Isvara, Rama, Krishna and Purushottama. He is free from the five kinds of imperfections (Klesas) viz. ignorance, egoism, attachment, hatred and fear of death. He is omniscient, omnipotent and His will is always accomplished (Satya-sankalpa). He is free from law of karma. He is Nirguna (without three gunas of Prakriti – Sattva, Rajas & Tamas). He possesses the six unique qualities – Jnana (knowledge to perceive everything), Shakti (Power to make everything), Bala (Strength to support world), Aishvarya (Sovereignty), Virya (tireless energy) and Tejas (Prowess to suppress opposing forces).
  1. Brahman is both the material and efficient cause of the world. (Differ from Samkhyas - The unconscious Prakriti of the Samkhyas is not the material cause of the world.) 
  2. Brahman is the only ultimate existence, but He manifests Himself as manifold world of becoming consisting of Jivas and Jagat. They exist in Him and are sustained by His Prabhava (unique power).
  3. Brahman is non-different from Jivas and Jagat because they depend on Him for the very existence. But Brahman is different from them as He is self-dependent and possesses the unique qualities of omniscience, omnipotence and the like, which latter do possess.
  4. Jivas and Jagat have dependent existence. The Jivas are conscious entity. Kala (time), Prakriti (Primordial Nature) and Aprakrta (Suddha-sattva stuff) are non-conscious entities.
  5. Jivas and Jagat are His projections and cannot exist apart from Him. (Similar to Ramanuja’s Aprthak-siddhi or inseparable and non-reciprocal dependence).
  6. Jivas and Jagat are both different and non-different from Brahman. Hence the system is Dvaitadvaita. (Differ from Visishtadvaita of Ramanuja – Jivas are an attribute i.e. Visesana, of God. Nambarka describes that calling an attribute, differentiates its possessor from something else. Further, calling Jivas & Jagat as substances is wrong. If Jivas and Jagat are the attributes of God, the attribute of imperfect and sinful Jagat and the Jivas, would be contradictory in a perfect God.)
  7. The Jiva is neither born, nor dies and is eternal & self-conscious as ‘I’. Jiva is different from Isvara since he is created, dependent and controlled by Him. Since Jiva shares His nature, also non-different from Him. He is free agent, but freedom is subject to the will of the Isvara. He pervades the whole body and derives experience through it. He is the doer of good and bad deeds and he experiences the three kinds of pain based on past karmsa or deeds. Isvara impels him to do actions or abstain from them according to the tendencies and merits and demerits acquired by the Jiva by his past deeds. Avidya (nescience, ignorance), the loads of karma, conjoined Jiva with the body-mind provided by the prakriti. Due to Avidya, the Jivas are bound to Samsara or cycle of births & deaths. When ignorance is liquidated by the grace of God, Jiva regains his nature as the spiritual ‘I’. There is jivan-Mukti or liberation while living. Mukti is attained only after the Parabdha Karma is exhausted on the death of the present body. Liberated Jiva realizes that the “non-difference in difference” with the Paramattman.
  8. Four types of liberation are recognized.
    1. Samipya – Proximity with God.
    2. Sarupya – Similarity of form with Him.
    3. Salokya – Residence in His abode.
    4. Sayujya – Mergence in Him as His part without losing one’s individual nature.
10. There is no liberation in the embodied state as I Shankara.
 
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
 

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Philosophy of Sri Madhvacharya – the Dvaita

9/4/2020

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Philosophy of Sri Madhvacharya – the Dvaita
 
Sri Madhvacharya, who lived during 1238-1317 in Karnataka, propounded the philosophy of Realism, the Doctrine of the Two i.e. Dvaita. It accepts two entirely separate substances, the independent reality (God) and the Dependent reality (the Jivas, Nature and other allied categories). Consciousness is always bi-polar. There must be a knower (Jnata) at one end, and an object (Jneya) at other end. The Dvaita is further elaborated through fivefold difference viz. Jiva and Jiva; Isvara and Jiva; Isvara and Jada or inanimate substance; Jiva and Jada: Jada and Jada.
 
The highlights of the philosophy are as under:
 Dvaita doctrine of Madhva has recognized ten ultimate categories as under:
  1. Substance (Dravya) – It is the material cause of evolutionary transformation in the case of some entities like Prakriti and of emanation in others like Brahman and Jiva.
    1. God (Brahman or Vishnu) - Only Independent Substance possessing infinite auspicious attributes and having absolute control over the Dependent category, into which all other substances are grouped. The perceptive awareness of Jiva (Saksi) is selective and segmented. Only the Independent Being, known as Brahman, Vishnu, Narayana etc. and the first and foremost of His dependents, Sri or Lakshmi, regarded as His consort, can have that exhaustive and all comprehending awareness of all Dependent Beings which include all Jivas and unconscious objects (Prakriti). It is His awareness that is eternally supporting everything.
    2. Lakshmi – Though dependent absolutely, she has no bondage and its coeval with the independent Vishnu and is therefore called Samana (equal). Like Vishnu, she is all pervading and no material form, but can manifest in infinite forms. Vishnu has given her the place of His consort and bestowed on her cosmic powers.
    3. Souls (Jivas) – Among dependent entities, Jivas are centers of intelligence – conscious (Chetna) substance. 
    4. Avyakrtakasa – It is unmodified eternal space which enables the perception of directions (Dik) – east, west, up, down, etc. It is different from physical space (Bhutakasa), one of the five elements of Prakriti.
    5. Nature (Prakriti) – It is the insentient (Jada) stuff, the material cause out of which all creation (all objects of universe including the psycho-physical organism) proceeds at the will of Vishnu.
    6. The three Gunas – These are Sattva, Rajas and Tamas which the Vishnu projects out of Prakriti by His desire to create. From the combination of these Gunas, all the fourteen categories of creation (Mahat etc.) came into existence.
  2. Attributes – These do not stand by themselves like substances, but depend on substances. Their number is countless and includes physical, mental and spiritual attributes, but exclude all the bad qualities.
  3. Action (Karma) - It is neither a substance nor an attribute, but subsists in substance. These actions are meritorious (Punya) and sinful (Papa), and are responsible for the pleasing and painful experience of Jiva.
  4. Universal (Samanya) – The class grouping of a large number of similar entities based on the property of resemblance, is universal.
  5. Difference (Visesa) – Substances have self-linking capacity with attributes. Based on the attributes, substances are distinguished. Difference is an invariable attribute of substances forming its very nature.
  6. Qualified (Visista) – The subtraction or addition of any Visesana will produce a new Visista (Qualified whole).
  7. Fraction (Amsi) – The incarnation of God are called Svarup-amsa or a fraction of potency. The Jiva is called a Bhinn-amsa or potency in separation.
  8. Power (Shakti) – Power or capacity is four types
  9. Brahman’s capacity is beyond comprehension of human beings;
  10. Induced capacity in consecrated images;
  11. The supersensory power of talent in causes to produce effects;
  12. The power of words to convey meanings.
    1. Resemblance (Sadrsya) – the resemblance is recognized as separate category.
    2. Negation (Abhava) – There are four kinds of Negation:
  13. Pragabhava – the perception of the non-existence of a pot before it is made.
  14. Pradhvamsabhava – the perception of absence of a thing after it is destroyed.
  15. Anyonyabhava – Reciprocal negation e.g. table is not chair.
  16. Atyantabhava – it is absolute non-existence like a barren women’s son or the horn of a hare.
 
Supreme Being (Brahman):
  1. Vishnu - Vedas, the revealed scriptures have fully confirmed and established the concept of God. Furthermore, Vedas have established the functions, nature attributes and His place in human’s life. Madhvacharya identified Him on Vedic authority with Vishnu known also by several other names like Narayana, Isvara, Bhagavan, Purusottama, Krishna etc.
  2. Saguna - He has no particular material form but can manifest in any form, being a center of all force, power, will, auspiciousness, goodness, beauty, grace, responsiveness etc. He is far better described by a term like Saguna (Person with a character, responsiveness and full of auspicious attributes) than by Nirguna (an impersonal, amoral and irresponsive) being). He stoutly maintained that He is a being with character (Saguna), and is in that sense personality. He described as Nirguna and Nirvisesa, it means only that nothing about Him is a product of Gunas, or constituents of Prakriti (material nature), and that His form, qualities, powers etc. are not of a material character as known to us. They are transcendental and spiritual.
  3. Sat-Chit-Ananda and Ananta - Veda describe Him as Sat-Chit-Ananda and Ananta, it means that these are His essence and being. He is both knowledge and knower, Bliss and Blissful. He has no physical body of matter. The substance of His being is Chaitanya and Ananda (Consciousness and Bliss). They are His attributes too. Supreme and Independent Being is very credible.  He is Satyam (Truth), Jnanam (Knowledge), and Anandam (Bliss) in an infinite degree (Anantam).
  4. Independent - Brahman, the Independent Being, and Jivas, Prakriti and other eternal and non-eternal entities are dependent beings.
  5. Omnipotent and omniscient - He is omnipotent and omniscient and all-pervading. He resides in everything and directs them, He is unaffected and unsullied, and He is Amala or one without any impurity.
  6. He is more significant to the Jivas as the one who distributes to him welfare and suffering according to the efficiencies of his karmas.
  7. Acintya-sakti - His inconceivable power (Acintya-sakti) known as Maya functions in two ways. It performs all the cosmic activities of creation, sustentation, and dissolution. It also covers up the spiritual nature of Jivas and involves them in Samsara.
  8. Redeemer - His grace on Jivas and lifts him from Samsara. He is thus Redeemer who sheds His grace on the devotee. Grace is thus one of His most important attributes, making Him very significant to the Jiva. He alone can break the bonds of karma and deliver the Jiva from Samsara, because even bondage has been imposed by Him on the Jivas.
  9. Creator- Creatorship of Brahman implies that He is the master of the eight cosmic processes – creation, sustentation, dissolution, control, enlightenment, obscuration, bondage and release.
  10. Perfect - God is the quintessence of all perfection and is free from all imperfections.
  11. Contrary attributes - Many contrary attributes also can simultaneously manifest in Him. For example, His anger towards Hiranyakasipu manifests simultaneously with His gracious love for his devotee son Prahlada. His contradictory characteristics like minuteness and enormity, lightness and heaviness, to be known and to be unknown, can all co-exist in him without contradiction. So it is said in Upanishads; ‘Anor aniyan mahato mahiyan, Amasya janto nihito guhayam’ – smaller than an atom and bigger than biggest, the Atman resides in the cavity of the heart of beings.
 
Jiva (Individual soul):
  1. Jiva is defined as center of I-sense which is endowed with consciousness and will - the powers to know, to act and to enjoy. It is intuited by the Saksi (witness) as distinct from the body and mind. It is multiplicity with individuals having distinct features which are never repeated. For numerical multiplicity without qualitative multiplicity is no multiplicity at all.
  2. Every Jiva is in essence a distinct being with limited consciousness and bliss but the measure of these in each one of them varies. As a consequence there is a hierarchy of Jivas, each with its own uniqueness which holds good both in bondage and liberation. This is an important point on which Madhva’s realistic doctrine differs sharply from that of Ramanuja. In the latter’s system, except in respect of the Nitya-Vibhutis (the eternal companions of the God), all Jivas are, in their essence, a uniform type of conscious monads.
  3. The Atman is self-luminous. In the Advaita the self-luminosity of the Atman means that it is a subject-objectless entity – Pure Consciousness. Without being a subject that is a knower and an object that is known. Madhva rejects such a concept, as an entity without a subjective or objective reference will only be a non-luminous one. The Atman is self-luminous as it is knower with an inherent capacity to know itself as well as others. But this capacity, though inherent in it, is derived from the only Independent Being, the Para-Brahman. Being a Reflection (Pratibimba) of God, the Jiva gets a very coloring of some of His attributes like self-luminosity and bliss.
  4. Jivas are free to work according to their innate nature and their accumulated karma, good and bad.
  5. Jivas are countless, and both in bondage and liberation each Jiva keeps up his     difference from others both in individually and character (Svarupa-bheda). In most of other systems of Vedanta, it is not so. Ramanuja admits plurality of souls in both bondage and liberation but denies qualitative difference in the state of release. Due to uniqueness of each Jiva, their gradation and classification into three groups logically follows. According to madhva, in liberation also this variation exists. But in Ramanuja’s system, the Jiva in liberation attains to equality with Brahman in knowledge and bliss, but not in power, as Brahman alone has the power of creation. Madhva rejects such a theory on the ground that variations in Jivas in bondage remain unexplained under this theory. An initial intrinsic difference alone can account for variations in bondage and this must of necessity be extended to the state of liberation too. This difference consists in the basic potencies inherent in their very being.
 
Prakriti:
Prakriti is dependent on Brahman. (As against, Samkhya’s philosophy that Prakriti is absolutely independent entity and philosophy of Advaita that world is only provisional reality which is sublated when the Truth is realized.).
 
Space and Time:
Both unmodified space and Time are not perceived through any of the sense organs by the Saksi (witness), the intuitive power of the Atman, directly. In deep sleep when all the senses and mind are absolutely at abeyance, the saksi intuits bare ego, bare time and bare bliss. As no sense experience is there, it cannot be an ordinary perception and for that reason, not an inference. The evidence of Saksi alone certifies it. Both time and space are infinite but also infinitely divisible.
  1. Space contains everything and makes movement possible. According to Madhvacharya, there are two kinds of Akasha (Space) – the Avyakritakasa (uncreated eternal and unmodified space), and Akasa forming one of the five elements evolved out of Prakriti. Avakritakasa are coeval with Brahman like Prakriti and the Jiva.
  2. Time conditions and regulates the generating growth and dissolution of everything.
 
Avidya or Ignorance:
The sense of an independent self-centered existence is called Avidya, the Svarupajnana (the ignorance of one’s nature). It is the basic cause of the Jiva’s involvement in the miseries of Samsara consisting in repeated births and deaths. The locus of Avidya is said to in Jiva.
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.

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Ramanujacharya - the Vashishtadvaita Philosophy

8/22/2020

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Ramanujacharya was born near Chennai, Tamil Nadu and lived during 1017–1137. He composed philosophical works and committing to writing the special views that were being developed orally by Yamunacharya (the grandson of Nathamuni, the great Alver) and his predecessors, gave the system a solid foundation to the Vasishtadvaita or qualified non-dualism, one of the great Hindu Philosophies. He established Lakshmi-sampradaya, also known as Srivaishnavism.  

​Vasishtadvaita Philosophy:
He propounded the philosophy so called as “Vasishtadvaita” or qualified non-dualism. Under the system, he proclaimed that the unity is not the sublation of all diversity but the subordination of diversity to unity. World, jiva and God (the absolute one) are true and liberation from bondage is also factually true.
 
He refuted the Advaita doctrine of Shankara that the Brahman, the absolute as the non-dual being in whom the world of many is mere appearance ascribed by ignorance and not actually existing. Ramanuja questioned locus of ignorance, if it is in Brahman; Brahman is loaded with evil and becomes unworthy as a spiritual goal.
 
Brahman (God):
  1. Brahman is not featureless, attribute-less, indefinite and vague presence unsuited for worship and adoration.
  2. It seeks to equate divine personality, known under different sacred names of Purushottama, Narayana, Vasudeva, Krishna etc., with Brahman, the absolute of the Upanishads.
  3. The Supreme Being is the person with attributes. He can take any form, pervades every being as their indweller and container. He has fivefold characteristics in his inherent nature (Svarupa) which distinguishes Him from finite beings viz. Satyam (Truth unconditioned and changeless), Jnanam (all comprehending knowledge), Anantam (Infinite or excellances unlimited by categories, time, space etc.), Ananda (immeasurable & immitigable Bliss) and Amalatva (stainlessness or incorruptibility i.e. freedom from the hold of karma). His auspicious qualities (Svabhava) are countless but most important identified are six viz. Jnana (omniscience), Bala (omnipotence), Aishvarya (lordship), Shakti (creative power), Virya (immutability) and Tejas (splendor). Others are Gambhirya (inestimable grandeur), Audarya (generosity) and Karuna (compassion).

Jiva (Soul) & Jagat (Nature):
  1. He claimed the plurality of Jivas (Atmans) and changeful order of the Nature are real. Jivas & Jagat (Nature) always exist as a part of Brahman as His body or mode.
  2. Jivas and Nature have no existence apart from Brahman and are in inseparable relation. Jivas & Nature are inseparably dependent (Aprathak-siddhi) on Brahman and Brahman is not dependent on Jivas & Jagat (Nature). The cosmic Body of Jivas and Jagat cannot at all be separated, as their dependence on Brahman is eternal. The dependence is not reciprocal. God id controller and Jiva-Jagat form the controlled. God is master and owner and Jiva-Jagat is subservient to God and forms his disposable property.
  3. The relationship of Brahman & Jivas has analogy of Human Body which is composed of millions of individual cells. The cells of different organs are distinct in function and have its own individuality. Together, they are bound as the body and they exist and function solely to serve the interest of the individual will, the life energy of the body.  
  4. It is karmas, the result of actions of Jivas in previous embodiments that causes the good and evil, enjoyments and sufferings of karma which have necessarily to be enjoyed or suffered.

Jivas are hold of oppressive Karma that generates the spiritual blindness of ignorance and impurity. God is untouched by karma and therefore absolutely pure.
 
Srishti & Parlaya:
  1. The mode constituted of the Jivas and nature may undergo change. This is only contraction and expansion, which is called Parlaya (dissolution) and Srishti (Projection). In dissolution the Jivas and Nature exist undifferentiated from Brahman but they do not lose their entity in so far as they have the potentiality to manifest again at the time of Srishti or creation.
  2. In the creative process, the Jivas which have become almost one with insentient Prakriti in Parlaya, gain their separate identity and bodies suited for their embodiment according to their deserts in the light of their Karma.
 
Liberation:
  1. The forgetfulness of Jiva that he is servant (Sesa) of God (Sesi) is due to karma-born ignorance. When this is removed by enlightenment and the Jiva realizes himself as the eternal and natural attendant of all powerful, all perfect and all blissful Being. Jiva only derives the highest bliss.
  2. It is self-awareness of the Jiva as entity distinct from body-mind and its dependent status with the Isvara, generates true devotion (Bhakti).  
  3. Salvation or release from the hold of karma does not mean the merging of jiva in Brahman, but attaining to the status of an eternal servant of His, which alone can give unalloyed bliss to the jiva. 
 
His Teachings:

  1. Never be slaves to your senses.
  2. Go on reading repeatedly the books dealing with the greatness of God and wonders of His creations.
  3. Enjoy the utterances of the names and glories of God’s devotees with much relish as the utterances of God’s names and glories.
  4. Dedicate yourself to the service of God and His devotees.
  5. Devote a portion of the day, at least one hour, to the contemplation of the greatness of your spiritual preceptor and some time every day to the reading of the sacred writings of the Alvers or the Acharyas.
  6. One should surrender oneself at the feet of the God. Those, who have surrendered, should not bestow any thought on his future, which is entirely at His disposal. His present life is entirely determined by his past karmas; so it is not proper to grieve over it.
  7. The prime cause of salvation is the grace of God; the aspirant has to deserve it at least by seeking it or asking for it.  
 
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
 
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Advaita of Adi Shankaracharya

8/14/2020

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Advaita of Adi Shankaracharya
Adi Shankaracharya was an exponent of Advaita Vedanta philosophy which is expounded in the following shloka:
                         ब्रह्म सत्यं जगत् मिथ्या जीवो ब्रह्मैव नापरः
(Brahman is the only truth, the world is illusory, and there is ultimately no difference between Brahman and individual self)
 
Adi Shankaracharya was born in 8th century in Kaladi village of Kerala and lived for 32 years. He composed commentaries on the more than 250 Vedic texts (Brahma Sutras, Geeta, Principal Upanishads, Bhagavad Gita, Vishnushstrnam, Lalitatristi, Vivikcudamani etc.). Vivekcudamani expounds the Advaita Vedanta philosophy. As per Advaita Vedanta philosophy, there are two realities: Vyavaharika (empirical reality, Maya) and Paramarthika (absolute, spiritual Reality, Brahman). Maya create a bondage to the empirical world, preventing the unveiling of the true Self (Real, Atman, Brahman). The major highlights of the Advaita Vedanta philosophy are mentioned as under:

  1. These are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.
  2. The blissful self (Real, Atman, Jiva, Soul) is encased into non-real. The non-real is the gross, subtle and causal bodies which are superimpositions upon the Atman. These bodies are active in waking state, dream state and profound sleep state respectively. In waking state, gross body is active. In dream state, Buddhi takes on the role of the agent and the like, owing to various latent impressions of the waking state, while the Atman witness of everything, and is not touched by the least work that Buddhi does. In the profound sleep, there is cessation of all kinds of perception and bliss of Atman is experienced. Brahdarnayaka, Chandogya, Kausitaki and other Upanishads mentioned this. Brhadaranyaka (4.3.22) says – in the state of profound sleep, the person becomes “untouched by merits and untouched by demerits, for he is then beyond all the afflictions of the heart.” It is cited in shruti that the experience of Susupti state as an illustration of the liberated state, which is the real state of the Atman, beyond all misery. The non-real is derivatives of the Prakriti.
  3. The gross body formed of seven ingredients, namely marrow, bones, fat, blood, skin and cuticle. It is produced by one's past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul.
  4. The subtle body (Suksma Sarrira, linga body) consists of seventeen things - five sensory organs, five motor organs, five Pranas (or according to some five tanmantras), manas and buddhi (intellect). The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one's own self & becomes doer or experiencer of happiness & misery; and Chitta, from its function of remembering things it is interested in. Ego reflects “I am doer” which is false image of real “I” i.e. Self.  
  5. The causal body (Karana Sarira) consists of Nescience (ignorance).
  6. These three bodies make up five koshas or sheaths – Annamay (matter), Pranamy (Prana or force), Manomay (manas), Vijnanamy (intellect) and Annandamay (Bliss). Atman is beyond these.
  7. The root of these three bodies is Prakriti which has three attributes viz. sattva, rajas and tamas. The undifferentiated – perfectly balanced state of three gunas, is not manifested in universe. Only when this balance is disturbed, then evolution begins.        Shri Krishna in chapter 14 of Bhagavad Gita has lucidly explained the attributes of three gunas. Inactivity such dullness, lethargy, sleep, stupidity, Hypocrisy, arrogance, prides and anger, harshness and ignorance, are the attributes of tamas. Ignorance binds the soul. The rajas element is of the nature of passion which draws the person to action. It binds the soul through attachment to actions and their fruit. By overpowering Sattva and Tamas, Rajas prevails. Rajas expresses as dynamism, passion, anger, lust, arrogance, egoism, greed, the accusing others, extreme sternness, discontent, fierceness, attachment and like. The attributes of sattva are sublimity, contentment, forgiveness, fortitude, external purity, bearing enmity to none i.e. absence of hatred, absence of fickleness (indecisiveness), Vigour, and absence of self-esteem/pride, perfect purity of mind, uprightness of mind as well as of the body and senses, absolute fearlessness, constant fixity in the Yoga of meditation and knowledge for the sake of Self-realization and liberation. Tamas is destroyed by Rajas & Tamas; Rajas is destroyed by Sattva and sattva by pure (Brahman).
  8. The Atman is ever blissful and never suffers misery. This subtle body is the instrument for all activities of the Atman. Atman is neither born nor dies; neither grows nor decays; nor does It undergo any change, eternal. It does not cease to exist even when this body is destroyed, as It is independent.  Sixth chapter of Chandogya Upanishad has explained identity of Jiva and Brahman. In the dictum “Tat-Tvam-Asi”, Tat denotes Brahman and Tvam denote It means the Atman, is wholly or partially identifiable or identical with Brahman.
  9. Brahman is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute), infinity, pure, supreme, self-existent, eternal and not different from individual soul and devoid of interior and exterior. It is ever triumphant. Whatever is manifested, namely this universe, is the supreme Brahman Itself, the real, one without a second, taintless, devoid of beginning & end, beyond activity, beyond pain, indivisible, immeasurable formless, undifferentiated, nameless, immutable, self-luminous.
  10. The subtle body is possessed of latent impressions and causes the soul to experience the fruits of its past life actions (Prarabdha). It is a beginning-less superimposition on the soul brought on by its own ignorance. These impressions (vasanas) are the cause of transmigration. Selfish work, dwelling on the sense-objects and hankering after them, augment transmigration. Karma (Actions) is of three types viz. Prarabdha (results of past actions already initiated in current life), Sanchita (accumulated actions over several lives) and Agami (upcoming actions). The body is fashioned as per Prarabdha karma.
  11. Sense objects are even more virulent in their evil effects than the poison of the cobra. If indeed one has a craving for Liberation, he should spurn sense-objects, and always cultivate carefully the virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.
  12. Bondage is identification of the blissful self (Atman) with the body, which is solely due to ignorance or avidya. Ignorance is not outside mind. The mind alone is cause of ignorance or liberation. Ignorance leads to desire which in turn impels us to action, entailing countless sufferings. Bondage cannot be destroyed but by discriminatory knowledge, sharpened by grace of God, in purified mind through sadhana & Bhakti. When all the five sheaths have been eliminated, the self appears – pure, the essence of everlasting and unalloyed bliss. One has to strive personally by “all the means” to be free from bondage caused by fetters of ignorance.
  13. The qualified aspirant of liberation from re-births & bondages needs to possess calmness, aversion of all perishable things & enjoyment of fruits & its allied six virtues, able to discriminate between real (Brahman) & unreal (prakriti) and who is longing for liberation (Mumuksuta). The six virtues are Sama (calmness), Dama (Self-control from sense organs & organs of actions), Uparati (self-withdrawal of mind from external objects), Titiksha or Forbearance (bearing of all afflictions without caring to redress them), Shraddha (full faith in instructions of scriptures and Guru) and Samadhana (constant concentration of intellect on Brahman). One should relinquish the observance of social formalities and too much body-consciousness. Cease to identify oneself with the family, lineage, name, form, order of life, post, wealth and like which pertains to rotten corpse. 
  14. The means of liberation are dispassion (Vairagya), Shraddha (bhakti), discriminating knowledge (between Purusa & prakriti) and Meditation. But none, if practiced mechanically will get clear illumination. The study of the scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest truth is known. One cannot be liberated by the mere utterance of word Brahman. Constantly revolving on the positive thoughts, “I am That” conquer the identification with the non-self. Dispassion and discrimination are like two wings of a bird. When the sense-objects excite no more desire, then is the culmination of dispassion. The result of dispassion is knowledge which leads to the experience of the bliss of the self. One, who has got a steady illumination and wholly merged in Brahman, enjoys eternal bliss and is liberated in this very life.
  15. There is no Liberation without the realization of one’s identity with the Atman. Brhadaranyaka Upanishad (2.4.2) says – Neither by rituals, nor by progeny, nor by riches, but by renunciation alone some attained immortality. Bhagavad Gita (6.4) says – when one is attached neither to sense-objects nor to actions, and has given up all desires, then he is said to be Yogarudha or to have ascended to Yoga-path. The realization is neither by bathing in the sacred rivers, nor by donations, nor by Pranayamas. These & other techniques mentioned in scriptures leads to purification of mind only. Then the Truth flashes itself. As the mind becomes gradually established in the self, it proportionately gives up desires for external objects. Person of realization have no food anxiety or humiliation, no requirement of particular conditions; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.
  16. The realization of blissful self during the life time is the Nirvikalpa state of mind, in which there is no distinction between subject (Atman) and object. It is superconscious state. Taittiriya Upanishad (2.7) declares that there is fear for one who sees the least bit of distinction. Brhadaranyaka (1.4.2) affirms that so long as there is second, there is fear. Katha Upanishad (1.2.13) pronounces that one should ascend higher and higher, restraining successively the sense-activities and mental activities, from gross to fine, till at last one is lost in Samadhi.
 
Reference: Sri Sankaracarya’s Vivekacudamani by Svami Madhavananda

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Path of Spiritual Wisdom – Yoga Vashisht Ramayan

3/27/2020

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Path of spiritual wisdom requires renunciation (त्याग) and Shiv ji is Acharya of path of spiritual wisdom.
  1. Slightest desire for sensual pleasure is hindrance in spiritual wisdom and enlightenment.
  2. Sensual pleasure of sense organs should be diverted in driving enjoyment in almighty.
  3. Think of the bliss of enlightenment or attaining spiritual wisdom again and again. Thinking of almighty constantly will reduce desires for sensual pleasure.

By following the path of Spiritual Wisdom, Gyani experiences that body and jivatma, both are different. Gyani does not have attachment to anything or anybody. He does not accumulate things. His birth is for tapas. By tapas, one gets purified.

Role of Satsang:
To attain spiritual wisdom, satsang is necessary. Hence, satsang should be every day. It purifies manas (मन). Saints always remember-meditate on the almighty.
 
Yoga vashisht Ramayan has explained seven stages / roles of wisdom viz.

Great desire of auspiciousness (शुभेच्छा), Positive investigation (सुविचारणा), Tanumanasa (तनुमानसा), Sattvapatti (सत्वापत्ति), Dissociation (असंसक्ति), Pdarthbhavini (पदार्थभाविनी) and Turiga (तुर्यगा).  These are explained as follows:
 
  1. Great desire of auspiciousness – For the well-being of self, great desire of vision of jivatma. For this purpose, one goes in the refuge of enlightened guru and as per his guidance; he studies scriptures, reflects and develops great desire of vision of jivatma.
  2. Positive investigation – to investigate the instructions of enlightened guru and contemplation of the scriptures on moksha.
  3. Tanumanasa – By listening, meditating and practicing, detachment towards sensual pleasures and Savikalp Samadhi, one attains spiritual ability to receive subtleness. The mental ability of subtleness is Tanu (minute, thin) Manas (मन) a (mental, spiritual). 
  4. Sattvapatti – By attaining the first three stages, the unconquerable experience of unconquerable Brahman and soul, that is, Brahm Swaroopaikatattva is the fourth role of Satvatti.
  5. Dissociation – By practicing Savikalp Samadhi, the state of mind in which it is unconnected with the activities of ignorance (avidya).
  6. Pdarthbhavini – the firm detachment of substances.
  7. Turiga - The four stages / roles viz. Sattvapatti, Asansakti, Pdarthbhavini and Turiga are called Brahmavid, Brahmavidwar, Brahmavidvariyan and Brahmavidarishta respectively. When the person is free from Sattvapatti, Asansakti and Pdarthbhavini, it is Turiga. In Turiga, the person experiences parmatma as Self and undivided.
 
The first three roles in the seven roles are “instruments or means excellence” (साधनकोटि) and the remaining four are “wisdom excellence” (ज्ञानकोटि). During first three stages, one need to meditate over Brahman with attributes i.e. personal god. Reaching to fifth stage, the chord between body and consciousness (jivatma) starts breaking and one starts experiencing jivatma. At this stage, one dissociates more and more from body presence. 
 
The great Saints of Spiritual Wisdom:
  1. Shukdev ji – Shukdev ji son of sage Vyasa, was the great sage who preached Shrimad Bhagavad Mahapurana to Raja Parikshit. Once, Shukdev ji and Narada ji went to royal assembly of Raja Janaka. Both were celibates, wise and great. Raja janaka could not decide between the two, who is better. Then Rani Sunayna decided to examine them. Rani Sunayna called both and asked to sit on a swing. Later, she came fully adorned and sat between them. Narada ji being celibate since childhood became hesitant. He shifted little away. But Shukdev ji remained unperturbed and without any feeling. Rani Sunayna decided Shukdev ji is better. One who has no differentiation between male and female, he sees almighty in all. Till differentiation between male and female remains, sexual desire persists. It is easier to be celibate but difficult to have divine wisdom.
  2. Rishabhdev – Rishabhdev was incarnation of spiritual wisdom. He gave sermons that the human life is not for pleasure but for tapasya (asceticism). He used to roam around naked, eat while standing such as cattle’s eat. If somebody beat him, he believed that body is beaten as body and jivatma are different.
  3. Sri Ramana Maharishi - He was born on December 30, 1879 in Tiruchuli, Tamil Nadu, India and died on April 14, 1950. At age 16, he had a "death-experience". He was suddenly overcome by the feeling that he was about to die. He lay down on the floor, made his body stiff, and held his breath. He said to himself, "but I am still alive." In a flood of spiritual awareness he realized he was the Self and he became spontaneously self-realized. Six weeks later he ran away to the holy hill of Arunachala. Main teachings of Sri Ramana Mahrishi are as under:
  4. To attain that natural happiness one must know oneself. For that, Self-Enquiry, ‘Who am I?’ is the chief means.
  5. Existence or Consciousness is the only reality. Consciousness plus waking we call waking. Consciousness plus sleep we call sleep. Consciousness plus dream, we call dream.
  6. Where there is not the slightest trace of the ego, there is the Self.
  7. If you enquire ‘Who am I?’ the mind will return to its source. By intense enquiry, the desires and tendencies comes to rest around “I” thought. Then, “I” thought will disappear and self-awareness appears. When 'I'-thought never rises again, it is Self-realization or liberation.
  8. Complete surrender is another name for jnana or liberation.
  9. The Gyani does not think he is the body. He does not even see the body. He sees only the Self in the body. 
 
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Yajnavalkya on Vedic Yajna or Fire-Sacrifice

10/5/2019

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Asvala was the hotri priest of Raja Janaka. Yajnavalkya was acclaimed rishi or scientist in those times. During a debate held in the court of Raja Janaka, Asvala raised several questions relating to Vedic Ritual to Yajnavalkya. The debate has been mentioned in Brihadaranyaka Upanishad.

Vedic Yajna or fire-sacrifice has four priests viz. Hotri, Adhvaryu, Udgatr and Brahma who pronounce Rig, Yajur, Sama & Atharva Vedic matras respectively.
 
Yajnavalkya explained the technical matters of the ritual, modalities and benefits of fire-sacrifice or Yajna. The questions rose by Asvala and explanations given by Yajnavalkya are mentioned as under:
 
  1. Everything is subject to death. Everyone is capable of being destroyed by death, one day or the other. The sacrifice also will die. The one who causes the sacrifice to be performed will die. The materials used in a sacrifice are perishable. Therefore, the results that accrue from the sacrifice will also be subject to destruction. How can one escape death under these circumstances?
 
Answer: It is not possible to escape death as long as the sacrificer considers himself as a human being. As long as this assertion of individuality is there and the Truth behind this individuality is not known, one cannot escape death. There should be, simultaneously, together with the sacrifice, a meditation. It is not enough if you merely offer oblations into the sacred fire during Yajna or give material objects in charity. Internal contemplation is necessarily to be associated with the sacrifice. All are four priests in a fire-sacrifice i.e. yajna and Yajmana cannot escape death unless they meditate that the principle of speech which is responsible for the recitation of the Mantra and the human beings.  This knowledge is liberation. This is called Mokṣha. This is freedom from the trammels of death.
 
  1. Everything is conditioned by the revolution of days and nights. Time   appears as day and night. How can the conductor of the sacrifice free himself from this condition imposed upon him by the movement of time in the form of day and night? What is the way?"
 
Answer: All perceptions are Yajnas are performed through the senses. The time factor is in the process of day and night. The moment you become one with the seeing principle i.e. sun, you are freed from death. And the time factor in the process of days and nights will not work there. In the sun, there is no day or night. This is how freedom from the operation of days and nights and the time element is achieved. This is freedom from the death.
 
  1. There is a difference of the bright fortnight and the dark fortnight in the lunar month, and everything is involved in the movement of the moon causing the distinction between the bright half and the dark half of the month. How can one free one-self from this involvement?
 
Answer: The breath, the vital force, with the operation of which the chant of the Sama is made possible, should be regarded as the real chanter of the Sama. The reciter of the Sama Veda, can identify himself with the principle of breath and vital energy inside, and that vital energy be identified with the Cosmic Vital Force, in other words, if the meditation on Hiranyagarbha be conducted simultaneously with the sacrifice, then the priest can be freed from death.
 
  1. How can the priest, Brahma and Yajmana, be free from death? How can the performer of the sacrifice go to heaven when there is no ladder from the earth to the heaven? What is the meditation the last priest should conduct? His work is merely to observe through the mind. He does not chant anything.
 
Answer: If a sacrifice is merely a performance without a meditation, death cannot be escaped. But if the meditation is done simultaneously with the performance of the sacrifice by which the performers get identified with the deities at once, there would be a final harmonious adjustment of all the four conductors, in a unity of purpose which will culminate in the realization of the one Divinity, which is the aim of the sacrifice, and then, there will be no death.
 
5.   In this sacrifice, how many Rig verses are used, and what types of verses are used? What is the purpose of this chant? What does he gain by it? Do you know what he will gain by the recitation of these Mantras which are of a very comprehensive nature?
 
Answer: The Hotr, the Rig Vedic priest, uses three types of verses viz. the introductory verses, the principal Mantras which are connected directly with the offering of the oblations and the Mantras which are having their concern with the results of the sacrifice, the glorification of the deity of the sacrifice called Sasya. These Mantras are forces which are released by a method of recitation, and these forces are directed to all those objects which can be regarded as living or non-living. So it is an all-powerful chant which can exercise a control over all beings and gain everything.
 
6.   How many oblations are offered in the sacrifice the Adhvaryu, the Yajurvedic priest? What are those Mantras and what is the connection between these Yajurvedic Mantras that he chants and the results that he expects from the performance of the sacrifice?
 
Answer: There are three oblations which are offered along-with three types of Mantras. These will produce three kinds of effects. First type of Yajurvedic Mantras when recited causes the flames to flare up vertically in the direction of the sky or the heaven. Second type of Mantras in the Yajur Veda will cause the flames to make a roaring noise and they rush upwards as if a lion is opening his mouth. Third set of Yajurvedic Mantras will make the flames go down and bury themselves in the Yajna Kunda. When he recites Mantras which are capable of flaring up the flames vertically, they will produce a force which will take him to the celestial region. The celestial region shines like the flames that go upto the sky, deva-lokah; When he chants Mantras which will make the flames roar with gusto, they will produce a strength and a force and potential by which he will gain the Pitr Loka, or the world of the ancestors and When he chants Mantras which will make the flames go down and bury themselves in the pit, they will produce another kind of vibration which will make him a good human being in the next birth i.e. manusya-lokah.
 
7.   Which is the deity, by the power of which Brahma, the Atharva Vedic priest protects this sacrifice? How many gods are there whom he resorts to for the protection of this Yajna that is being performed here?
 
Answer: There is only one God i.e. the mind of the Brahma, the priest. He conducts his mind in such a manner in respect of the purpose of the sacrifice that it becomes a force by itself. The mind can assume infinite forms through the functions that it performs. So the mind is identical with what is known as a group of celestials called the Visve-devahs (deities of universe). These are the protectors of the sacrifice. As a matter of fact, every god is nothing but one function of the mind. The Atharva Vedic priest raises himself to the status of an all-comprehensive force, by the very concentration that he practices.
 
8.   What are the set of Mantras which the Udgatri, the Sama Vedic priest chants here and the purpose?
 
Answer: The Sama Vedic priest chants three types of Mantras – the introductory, the oblationary and the laudatory i.e. the Prana, the Apana and and Vyana respectively. He must meditate in a manner by which the vital breath within becomes the deity of the Samaveda. The whole earth can be governed by him, by the force generated by the introductory chant. The atmospheric world can be controlled by him by the recitation of the middle one. The heavenly world can be gained and controlled by him by the recitation of the third chant, namely, the laudatory one.
 
Asvala felt that every question was answered and that he could not put any further questions.
 
Reference:
  1. https://www.swami-krishnananda.org/brdup/brhad_III-01.html
  2. http://www.upanishads.kenjaques.org.uk/Brihadaranyaka_Upanishad
  3. https://www.hinduwebsite.com/sacredscripts/hinduism/upanishads
 
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Liberation from Cycles of Rebirth - Garuda Purana

9/22/2019

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Riddle of being born poor or rich, birds or worms, riot torn regions or prosperous regions etc., is lucidly explained by Vishnu Bhagwan in Garuda Purana. Shri Hari informed his vehicle Garuda in the Garuda Purana that wealth, sons, wife and family, kinsmen, even body are transitory; possessions are not eternal; death is certain. Relations soon fade away. Hence, why not accumulate good deeds. Sinful deeds bring misery. The good and evil karma goes into next birth. Attachment is the root cause of miseries. As a remedy for attachment, one should develop attachment to the good, discrimination, and purity of the eyes. Such person shall not be able to do bad deeds.

In chapter 15 of Garuda Purana, Vishnu Bhagwan has explained in detail about importance of meditation and devotion. Human Body has seven energy centers (chakras). Meditating on these chakras commencing from the base chakra with unwavering mind and by repeating the Ajapa-gayatri, upwards and downwards, the person feels oneness with the almighty.

Sri Hari further, tells Garuda that the path of devotion is far superior. For purification of mind rituals, performance of righteous duties and sacrifices (Tapas) are surely useful. But total devotion to Sri Hari yields a fruit which is the most valuable end everlasting. Meditation and devotion, if practiced as prescribed, one enjoys the eternal bliss of unification with the almighty.
 
One who, firm in non-attachment, worships me, thinking of no other, full-vision, with tranquil self, attains liberation.
 
Vishnu Bhagwan explains in chapter 15 as under:
Importance of meditation:

  1. One should sit steadily cross-legged at dawn, and meditate upon the seven chakras, in the order of the Ajapa. The Gayatri called Ajapa is the giver of liberation. By doing Ajapa, the individual always gives up his separateness. (15/149/69-71)
  2. There are seven chakras (energy centres). The contemplation should begin from the base:
  3. Muladhara, is located at the root of the generative organ; It is four-petalled and resplendent, with letters from va to sa;
  4. Swadhishthana, is in the region of the pelvis; the Svadhishthana resembles the sun, is six-petalled, and has the letters from ba to la;
  5. Manipuraka, is in the navel; it is red in color and has ten petals, from da to pha;
  6. Anahatam, is in the heart; it is twelve-petalled, from ka to tha, and is golden-coloured;
  7. Visuddhi, is in the throat; its lotus is sixteen-petalled, with the vowels, and has the light of the moon;
  8. Ajna is between the eyebrows; its lotus is two-petalled, has the letters ha and ksha, and is red in colour;
  9. Sahasrara, it is at the top of the head & is the most resplendent, this lotus has a thousand petals, and is the seat of truth and bliss, ever auspicious, light-possessing and eternal. 
    1. One should meditate, in order, in the chakras from base, on Ganesha, on Vidhi (Brahma), on Vishnu, on Siva, on Jiva, on Guru, and on Parambrahman, all-pervading. (15/150/76)
    2. It is said that the subtle movements of the breath in one day and night number twenty-one thousand six hundred. (15/150/80)
    3. Breath goes out with the sound of "ha," and enters again with the sound of "sa." The individual is, indeed, always repeating the mantra. "Haṁsa, haṁsa,"-- Six hundred for Sri Ganesha; six thousand for Vedhas (Sri Brahma); six thousand for Sri Hari (Sri Vishnu); six thousand for Hara (Sri Shiva). A thousand for the Jivatman; a thousand for Guru; a thousand or the Chidatman (Parambrahman);--thus one should understand the respective numbers of the repetitions. (15/151/80)
    4. Having worshipped mentally in all the chakras, with unwavering mind, he should repeat the Ajapa-gayatri according to the instructions of the Teacher. He should meditate in the Randhra, with the thousand-petalled lotus inverted, upon the Blessed Teacher within the Hamsa, whose lotus-hand frees from fear. He should regard his body as being washed in the flow of nectar from his feet. (15/151-152/81-88)
    5. Having worshipped in the five-fold way he should prostrate, singing the praise of teacher (Guru). Then he should meditate on the Kundalini, as moving upwards and downwards, as making a tour of the seven chakras, placed in three-and-a-half coils. (15/151-152/81-88)
    6. Then he should meditate on the place called Sushumna, which goes out of the Randhra; thereby he goes to the highest state of Vishnu.
    7. One should meditate, between four o'clock and sunrise, on my form, self-illumined, eternal and ever-blissful. He should bring his mind to a state of steadiness, not by efforts alone, but under the instruction of a teacher, without whom he falls. (15/151-152/88-89)
    8. Having done the inward-sacrifice he should perform the outward-sacrifice. Having done the purificatory ablution, and the Sandhya, he should worship Hari (Vishnu Bhagwan) and Hara (Shivji). (15/151-152/90)
 
Importance of devotion:
Sri Hari further, tells Garuda that the path of devotion is far superior for all those who are attached to the world. For purification of mind rituals, performance of righteous duties and sacrifices (Tapas) are surely useful. But total devotion to Sri Hari yields a fruit which is the most valuable end everlasting.
 
Sri Hari concludes saying that the man who follows all the things detailed above would find union with Him and gets eternal liberation from the cycle of birth and death. He enjoys the eternal bliss of unification with the Supreme Being.
(15/152/91-94).
 
Vishnu Bhagwan explains in chapter 16 the Law of Liberation as under:

  1. The unmoving things, worms, birds, animals, men, the righteous, the thirty-three deities, are also the liberated, according to their order. Through millions of myriads of thousands of births some time a being obtains human birth, through the accumulation of merit. (16/155/11-16)
  2. The difference in human being and other living beings is wisdom. Human body is must to perform meritorious deeds. Old age comes, life goes like water from a broken pot; diseases attack like foes. Therefore should he strive for the best? Riches are like unto a dream; youth is like a flower, life is fickle as lightning. Half of the life is wasted in sleep and idleness, owing to the miseries of childhood, disease and old age. (16/156-157/17-32)
  3. Attachment is the root cause of miseries. As a remedy for attachment, one should develop attachment to the good, discrimination, and purity of the eyes. Such person shall not be able to do bad deeds. (16/160-161/56-57)
  4. Persons desire to the highest truth (Sat-Chit-Ananda) by doing fasts and other restraints, become ascetics, take bath in Ganges, by the repetitions of mantras, oblations and other things, and by elaborate rituals.  Direct knowledge of the Truth is the cause of liberation. (16/161-162/59-70)
  5. Knowledge of the Vedas, the Sastras and the Puranas cannot destroy the illusions of the world of change. The Sastras are numerous; life is brief; and there are tens of millions of obstacles; therefore the essence should be understood, as the swan taking the milk in the water. Knowledge is said to be of two kinds: study and discrimination. The study is of Sabda Brahman; Para Brahman is reached by discrimination. (16/163/73)
  6. Two phrases make for bondage and liberation: "Mine" and "Not-mine." The being saying "Mine" is bound; saying "Not-mine" is released. If actions are performed with self-interest & being mobilized by five senses; pride of the body & mine-ness are existing and mind is not calm,   then realization of truth is not possible. To reach Truth, one should do austerities, meditation, vows, pilgrimage to sacred waters, recitations, oblations, worship and reading of the prescribed texts of the Vedas and Sastras. Therefore, if one desires liberation for himself, he should every effort, always, and under all circumstances he attached to Truth. (16/165-166/93-99)
  7. One should practice mentally upon the supreme three-fold pure Word of Brahman i.e. AUM. He should, with breath controlled, restrain his mind, not forgetting the Brahma Bija. He should withdraw the senses from the sense-objects by the mind, and should fix his mind, drawn away by karmas, with understanding, upon the pure. "1 am Brahman, the Supreme Abode; I am Brahman, the Highest Goal,"--having realized this and placed the self in the self he should meditate. (16/167/103-107)
  8. He who, when leaving the body, utters the one-syllabled Brahman, "Om," remembering me, goes to the Highest Goal. Free from pride and delusion, with the evils of attachment conquered, always dwelling in the Higher Self, with desires overcome, released from the contracts known as pleasure and pain, they go, undeluded, on that eternal path. (16/167/108-110)
  9. He who bathes in the water of the Manasa, which removes the impurities of attraction and repulsion, in the lake of knowledge, in the waters of Truth,--he verily attains liberation. (16/168/111)
  10. He who, firm in non-attachment, worships me, thinking of no other, full-vision, with tranquil self,--he verily attains liberation. (16/168/112)
  11. He who, expecting to die, leaning his home, dwells at a sacred bathing-place, or dies in a place of liberation (Ayodhya, Mathura, Gaya, Kasi, Kanchi, Avantika, Dwaravati), he verily attains liberation. (16/168/113-114)
  12. Knowers of Truth attain liberation; righteous men go to heaven; sinners go to an evil condition; birds and others transmigrate. (16/168/116)
 
Reference:
  1. Garuda Gurana, Gita Press Gorakhpur.
  2. https://www.hinduwebsite.com/

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Anatomy of Body & Atman - Garuda Purana

9/13/2019

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Garuda Purana, a Vaishnava Purana deals in detail about the anatomy and chemistry of body and soul in its chapter 15.

Grauda Purana provides great insight on the anatomy of body and Atman as follows:
  1. Everybody has three types of bodies. The physical body which can be seen from eyes is called gross body.  The other two bodies are subtle body and causal body. The subtle body consisting of the inner psychic organs ((As per Samkhya Darshan of Kapil muni - 10 subtle elements of organs of senses & actions, 5 Tanmatras, mind and buddhi -17 elements); and the causal body comprising of tanmatras (subtle elements of forms or visibility, taste, smell or odour, touch and sound); and the Self or Atman. The divine spark i.e. Atman is encased by causal and subtle bodies. 
  2. According to the thoughts in the mind at the time of union of husband-wife will be the nature of the one who enters the womb. (15/143/14-18)
  3. Earth, water, fire, air and ether--these are called the stable elements. This body is made up of the five elements (earth, liquid, gas, fire, and ether).
  4. Skin, bones, nerves, hair and flesh --these are the five attributes of earth.
  5. Saliva, urine, sperm, marrow, and blood—these are said to be the five attributes of water.
  6. Hunger, thirst, sloth, sleep and sexual desire are called the five attributes of fire.
  7. Bending, running, jumping, stretching and moving--these are the five attributes of air.
  8. Speech thought, vacuity, delusion and mental instability--the five attributes of ether.
  9. Mind, reason, individualization, analysis--these four are called the Internal means, and have the essence of past karma.
    1. The classification of organs:
      1. Ears, skin, eyes, tongue and nose are the sense organs.
      2. The organs of speech, hands, feet, the organs of generation and of excretion are the organs of action.
      3. The deities of organs of senses and action are Dik, Vata, Arka, Prachetas, the two Ashvins, Vahni, Indra, Upeudra, Mitra.
      4. Ida, Pingala, Sushumna, Gandhari, Gajajihva, Pusha, Yasasvini, Alambusha, Kuhu, and Sankhini --are situated in the interior of the body, and are the ten principal Nadis (vains/nerves).
      5. Five prana vayu (gas/wind) are Prana, Apana, Samana, Vyana and Udana which functions in the following areas of body: in the heart, Prana; in the anus, Apana; in the navel, Samana; in the region of the throat, Udana; and distributed all over the body, Vyana. The air called Vyana carries the essentials in all the Nadis.
      6. There are five other prana vayus viz. Naga, Kurma, Krikala, Devadatta and Dhananjaya.  Naga is the air that regulates burping (hiccupping, vomiting); Kurma is the upaprana that controls contracting movements e.g. blinking. Krikala is the upaprana that governs sneezing. Devadatta controls yawning. Dhananjaya controls the functioning of heart valves. Pranayama – the specialized yogic technique of deep breathing. 
    2. The body consists of thirty-five millions of hairs of the body, seven hundred thousands of hairs of the head, it is said, and twenty nails;  thirty-two teeth usually, the flesh is said to be one thousand palas (i.e. foliage), blood one hundred palas; Fat is ten palas; skin is seven palas, marrow is twelve palas; the "great blood" is three palas; Seed is known to be two kudavas; ovum one kudava; and bones in the body are said to be three hundred and sixty; the nadis, both dense and subtle, number tens of million; bile is fifty palas; phlegm is half of that. (15/147/47-52).
    3. In the Paramarthika body, there are six chakras in which are said to be located the attributes of the egg of Brahma. (15/147/54)
    4. There are fourteen worlds designated in body - below the feet is called Atala; above the feet, Vitala; at the knees know it as Sutala; at the thighs Mahatala; at the hips, Talatala; at the secret part Rasatala; at the loins (thighs) Patala; these are declared to be the seven worlds: Bhuloka, at the middle of the navel; above it the Bhuvarloka; in the heart, Svarloka; at the throat it should be known as Maharloka; Janaloka, in the region of the mouth; Tapolaka, at the forehead; Satyaloka in the Brahmarandhra. (15/148/56-59)
    5.  The Sun and Planets are at designated places in the body - the sun is situated in the Nada (sound) chakra; the moon is in the Bindu (located where the bones of the back and sides of the skull meet) chakra; Mars is situated in the eyes; Mercury is in the heart, Jupiter is in the Vishnu-sthana, Venus is situated in the seed (virile energy); Saturn is in the navel; Rahu, in the face, Ketu is situated in the lungs. (15/149/66-68)
 
Reference:
  1. Garuda Gurana, Gita Press Gorakhpur.
  2. https://www.hinduwebsite.com/
 
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