Shrinivas Gadkari | 1 Jun 03:37 2011
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Definition of Jnanin

Namaste,

Apologies for interrupting this dialogue. Here is one viewpoint :

Let us use the three puruSa model of gItA 15.16-18: kSara, akSara and uttama.

uttama puruSa is beyond mAyA - known only via jnAna.

akSara is THE perfected puruSa within mAyA (this is also the Ishvara of yoga).
This is the object of bhakti. 

A. So a jnAni bhakta knows uttama puruSa via Atma jnAna.

B. Also engages in upAsana of akSara puruSa wherein jnAna, vijnAna, karma are
    all integerated with the thread of bhakti.

(Do activities A and B interact with one another? Something to investigate.)

hari om.

Regards,
Shrinivas

--------------------------------------------
Dear Sriram,
As mahaswamigal was completely absorbed in Brahman, he was non-different
from Ambal and her devotee. Ambal was responding to her devotee's devotion
in the form of mahaswamigal. Is that right? I don't know if it is possible
to speculate on the activities the lord or jnani accurately but it is what
it appears to be.
(Continue reading)

Venkata sriram P | 1 Jun 06:27 2011
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Sivaratris

Namaste Murtyji,
 
////
Is anyone following all  5 Sivaratris? Is there a Smarta Sampradaya
following Masa and other Sivaratris?

//
 
Infact, everyone should observe "nitya sivarAtri".  Depending upon the adhikAra bhEda, this order is
prescribed so that atleast (for adhamAs) observe mahAsivarAtri once in a year.   Everyday should be a
sivarAtri for mumukShUs.  
 
By the term ‘rAtri’ here, one should not be confused with ordinary night where
one is in tamOmaya. "brahmamAyAtmika rAtriH" says the purANa. The term
“rAtri” is of the state of Absolute Consciousness. Ratri is termed as the
abhAva or aprAkasa of indriya pravrittIs. rAtri is a state or phenomena where all the indriyas are in
the state of dissolution. It is a state where the entire sense organs and organs of perception (knowledge)
are withdrawn and dissolved in the source at Heart Centre (Hridaya Guha).  
 
As the shruti says "chandramA manasO jAtaH", the presiding deity of Mind is Moon and hence the waxing of the
moon has subtle influence on the upAsakAs mind.  
 
Sukla Paksha indicates the Mano-vikAsa because the kaLAs of moon increase and krishna paksha indicate the
mano-laya and the kaLAs of the moon decrease and on amAvAsya, there is only 1 kaLA in the moon called "amA
kaLa" or "dhruvA kaLA".  
This "amA kaLa" is the Chit Kala / Nitya Kala with which Lord Siva starts the creation.  THis creation is
projected forth in the form of pratipad tithi with 2 kaLAs of moon in Sukla Paksha.  
 
Depending upon the waxing of the moon & its subtle influences on the mind, the anadhyaya dinas of veda are
decided and they are ashtami, navami, chaturdasi, amavasya, padyami.  Commencement of veda is not
(Continue reading)

Venkata sriram P | 1 Jun 06:49 2011
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Mandukyopanishad for Sanyasis

Dear Mahadevanji,
 
/////
If it is MundakOpanishad, in a way, this is may be according to one sampradaya.  I believe this Atharva Veda
Upanishad got this name, because,  the seeking disciple who wishes to learn this truth,  needed to
remain Vrath by remaining shaving his head (Mundaka:)  and on completion of the Vrata,  hee needs to
approach the teacher with a Mud Pot containing coal ambers in his Head and prostrate to the Guru,
expressing his desire to learn this ultimate truth.

May be he wanted to observe a bit of this sampradaya
 
//
 
This is the "sirOvrata" of Atharva Veda.  I think, this vrata in its literal sense has been
refuted by Acharya Sankara in his Brahma Sutra Bhashya (somewhere in 3rd Section).
 
regs,
sriram
 
Sunil Bhattacharjya | 1 Jun 07:10 2011
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Re: Mandukyopanishad for Sanyasis

What does the Acharya say about the paroksha meaning (ie. the inner sense) of this Vrata?

Regards,

Sunil KB

--- On Tue, 5/31/11, Venkata sriram P <venkatasriramp@...> wrote:

From: Venkata sriram P <venkatasriramp@...>
Subject: [Advaita-l] Mandukyopanishad for Sanyasis
To: advaita-l@...
Date: Tuesday, May 31, 2011, 9:49 PM

Dear Mahadevanji,
 
/////
If it is MundakOpanishad, in a way, this is may be according to one sampradaya.  I believe this Atharva Veda
Upanishad got this name, because,  the seeking disciple who wishes to learn this truth,  needed to
remain Vrath by remaining shaving his head (Mundaka:)  and on completion of the Vrata,  hee needs to
approach the teacher with a Mud Pot containing coal ambers in his Head and prostrate to the Guru,
expressing his desire to learn this ultimate truth.

May be he wanted to observe a bit of this sampradaya
 
//
 
This is the "sirOvrata" of Atharva Veda.  I think, this vrata in its literal sense has been
refuted by Acharya Sankara in his Brahma Sutra Bhashya (somewhere in 3rd Section).
 
regs,
(Continue reading)

Mahadevan Babu | 1 Jun 11:01 2011
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Re: Mandukyopanishad for Sanyasis

Thank you Sriramji,

That is right, I forgot the name of the Vrata, thanks for reminding me.  It is more contextual on the subject
matter rather than efficacy meaning.

Hari Om

Babu
On 01/06/2011, at 2:49 PM, Venkata sriram P wrote:

> Dear Mahadevanji,
>  
> /////
> If it is MundakOpanishad, in a way, this is may be according to one sampradaya.  I believe this Atharva Veda
Upanishad got this name, because,  the seeking disciple who wishes to learn this truth,  needed to remain
Vrath by remaining shaving his head (Mundaka:)  and on completion of the Vrata,  hee needs to approach the
teacher with a Mud Pot containing coal ambers in his Head and prostrate to the Guru, expressing his desire
to learn this ultimate truth.
> 
> May be he wanted to observe a bit of this sampradaya
>  
> //
>  
> This is the "sirOvrata" of Atharva Veda.  I think, this vrata in its literal sense has been
> refuted by Acharya Sankara in his Brahma Sutra Bhashya (somewhere in 3rd Section).
>  
> regs,
> sriram
>  
> _______________________________________________
(Continue reading)

V Subrahmanian | 1 Jun 11:28 2011
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Re: Buddhism, Advaita and Dvaita - 1

On Sat, May 14, 2011 at 5:02 PM, V Subrahmanian <v.subrahmanian <at> gmail.com>wrote:

>
> //Everything in finite reality is grounded in the Infinite reality and
> needs it for its *being and becoming*.//  p.62
>  *The dependence of the world of matter and the souls on Brahman is in the
> sense that both are functioning at His will, which is the essential
> condition and sustaining principle that invests them with their reality
> and without which they would be but void names and bare possibilities.* //(emphasis mine) (page 67)
>
> My comments:  The above statements show very clearly that for Dvaita, the
> paratantra cannot even 'be', 'exist', in the absence of the 'sattaa'
> provided by / drawn from the Swatantra.  There is no 'svatantra-sattaa' for
> the paratantra, it is 'parataH sattaa' alone it enjoys.

Namaste,

In the earlier post on this topic, I had made the above statements purely
based on logic taking the basic data from Dr.BNK Sharma's statements in his
book.  I continued to have a feeling that I had made a wild guess that the
'paratantra' (dependent reality) of the Dvaita school has no 'sattaa',
existence, of its own; it exists solely on the 'sattaa' of the Swatantra.
Recently someone drew my attention to a statement from Sri Raghavendra
Tirtha's (a highly respected Acharya of the Madhva sampradaya) commentary on
the PuruSha sUktam.  The Swami, while commenting on the words 'पुरुष एवेदं
सर्वम्’ [All this is that PuruSha alone] has cited a verse from a smRti:

"*yadadHInA yasya sattA tat tadityEva bHanyatE*"

यदधीना यस्य सत्ता तत् तदित्येव
(Continue reading)

V Subrahmanian | 1 Jun 13:43 2011
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Re: Definition of Jnanin

> Dear Sriram,
> As mahaswamigal was completely absorbed in Brahman, he was non-different
> from Ambal and her devotee. Ambal was responding to her devotee's devotion
> in the form of mahaswamigal. Is that right? I don't know if it is possible
> to speculate on the activities the lord or jnani accurately but it is what
> it appears to be.

We could say that Ambal chose to bless that archaka with a lesson on the
need for more devoted service to Her.  For this She chose the medium of the
Sringeri Acharya described in the incident.  There is another incident where
this very Acharya admonished an archaka who caused the vigrahas to clash
with each other making a metallic noise while giving them a ceremonial
abhishekam and wiping.  The Acharya drew the archaka's attention to the fact
that these vigrahas had 'life' and aught not to be treated as mere metallic
idols.

> My questions is what happens to karma, yoga and bhakti on attainment of
> jnanam. If it is sublated why does the Lord and acharyas define the highest
> bhakta as jnani and jnani as a great bhakta?
> Best Regards
> Rajaram V.
>

The karma, yoga and bhakti of a jnani practiced before jnanam will not
vanish in the sense of disappearing from his psyche.  Sublation means only
their being rendered unreal from his jnanam-point-of-view.  Of course, karma
of the sanchita type will become ineffective in the sense that it will not
bear fruit in a coming birth as such a birth itself is not there for him.
Bhakti, of the highest kind, the fourth type as per the Gita, is the one
directed at the Self, Atman, with no difference between the bhakta and the
(Continue reading)

Srikanta Narayanaswami | 1 Jun 16:02 2011
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Mandukyopanishad for Sanyasis

Dear Srikantaji,
I think you are referring to MundakOpanishad and not MANDUKYA Upanishad.

If it is MundakOpanishad, in a way, this is may be according to one sampradaya.  I believe this Atharva Veda
Upanishad got this name, because,  the seeking disciple who wishes to learn this truth,  needed to
remain Vrath by remaining shaving his head (Mundaka:)  and on completion of the Vrata,  hee needs to
approach the teacher with a Mud Pot containing coal ambers in his Head and prostrate to the Guru,
expressing his desire to learn this ultimate truth.

May be he wanted to observe a bit of this sampradaya,

Hari Om

M.Babu
______________________________________________________________________________
Mahadevan Babuji,
It is not "Mundaka Upanishad",but Mandukyopanishad,and I am right in saying that it is specially for the
Sanyasis.The Mandukyopanishad has nothing to do with the 'shirovrath"
meant for the Mundakopanishad.The Mandukyopanishad along with Gaudapada karikas is the most difficult
of all the Upanishads.Many  controversies have been raised on the Mandukyopanishad and the Gaudapada
karikas and are still being raised even today.To understand the Mandukyopanishad,with the Gaudapada
karikas and the Bhashya of Shankara,it requires a throught understanding of the concepts in the Upanishad.
N.Srikanta.
Srikanta Narayanaswami | 1 Jun 16:15 2011
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Style of writing by Ramakrishna

namaste,

Could you please read a little book titled "Elements of Style" by
Strunk and White?  Here are a couple of free links:
Ramakrishna.
_______________________________________________________________________________
Mr.Ramakrishna
If you have anything to comment on what I have written on "structured approach tostudying Advaita'please
comment on that,and not on my style.That way your are diverting away from the topic on hand.I have seen
still worst style of writing in the list.If not,please refrain from commenting.
N.Srikanta.
Sunil Bhattacharjya | 1 Jun 20:16 2011
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Re: Mandukyopanishad for Sanyasis

Dear friends,

The confusion is occurring as many people really are not aware of what are the shastras to be read in each of
the four  ashramas and why. The Aranyakas and the Upanishads are generally meant for the last two
ashramas ie. Vanaprashtha and Sanyasha.

Regards,

Sunil KB

--- On Wed, 6/1/11, Srikanta Narayanaswami
<srikanta.narayanaswami@...m> wrote:

From: Srikanta Narayanaswami <srikanta.narayanaswami@...>
Subject: [Advaita-l] Mandukyopanishad for Sanyasis
To: advaita-l@...
Date: Wednesday, June 1, 2011, 7:02 AM

Dear Srikantaji,
I think you are referring to MundakOpanishad and not MANDUKYA Upanishad.

If it is MundakOpanishad, in a way, this is may be according to one sampradaya.  I believe this Atharva Veda
Upanishad got this name, because,  the seeking disciple who wishes to learn this truth,  needed to
remain Vrath by remaining shaving his head (Mundaka:)  and on completion of the Vrata,  hee needs to
approach the teacher with a Mud Pot containing coal ambers in his Head and prostrate to the Guru,
expressing his desire to learn this ultimate truth.

May be he wanted to observe a bit of this sampradaya,

Hari Om
(Continue reading)


Gmane