Ramanisblog

Tag: Adi Shankara

  • What Is Pancharatra Of Sri Vaishnavism

    Pancharatra is a system of mental attitude and worship followed by the Vaishnavites.

    Pancharatra Agama.
    Pancharatra Agama.

    This has been popularized by Sri Ramanuja, Philosopher and Social Reformer of South India (11 A.D)

    Vedic Thoughts contain Theology and Philosophy.

    It has various thought streams, Non Dualism, Dualism, Qualified non dualism.Monotheism,Henotheism and Polytheism.

    The purport of the Vedas is to provide the platform for individuals to evolve spiritually.

    With this in mind, the Seers have shared their experiences and suggest ways of Realizing Reality or God.

    The choice is left to the individual.

    In The Bhagavad Gita, Lord Krishna, to wards the close of the Gita informs Arjuna,

    ‘I have taught you that which is the secret among secrets.

    Are your doubts dispelled?

    Are you clear in your Mind?

    Now that you heard Me, think according to your disposition, choose what is Best for you and follow'( Chapter 18)

    Hinduism prescribes many a Route to realize God.

    1.The Path of Physical and Spiritual exercise, Raja Yoga,

    2.The Jnana Yoga, The Path of Knowledge,

    3.The Karma Yoga, The Path of Action , and

    4.The path of Devotion, Bhakti Yoga.

    Any of these may be followed.

    It depends on one’s dispositions, Svabhava.

    All the three Acharyas , Adi Shankara, Ramanuja and Madhvacharya take their premise from the three Mahavakyas,

    ‘Aham Brahma’ I Am Brahman, Reality.

    ‘Tat Tvam Asi’,You are That.

    Soham Asmi ‘He is That.

    Interpretations of these Acharyas differ.While Shankara advocates Non Dualism, Ramanuja, The Qualified Non Dualism and Madva Dualism.

    I had an interesting discussion with Sri Abhinava Vidyatirtha Swamiji of Sri Sringeri  Mutt, who is my Guru, about 40 years back.

    I asked him that if The Veda is the Ultimate Authority, and if all the three Acharyas have taken the same three Mahavakyas to found their systems, why there is a difference in their conclusions?

    He replied,

    Acharyas know that the dispositions of the Individuals vary.

    You will be able to follow things that suits your Nature.And as the Vedas say the Truth is One, but it is spoken of as Many’

    (Ekam Sat Vipra bahudha vadanti)

    Therefore the Acharyas have provided different approaches to reach God.

    One may follow any of these.

    There is no question of what is Right and What is Wrong.

    That is left to reason, which is useless in Spiritual Development.

    You follow what suits you and do not bother.

    You are here to realize Brahman, not to prove One is Right and another is wrong”

    Of these three approaches, Vaishnavism places importance on The Bhakti Yoga. The Path of Devotion.

    The path of devotion is the total surrender to God.

    Ramanuja systematized the Bhakti Yoga and popularised the Pancharatra system.

    What is Pancharatra?

    Pāñcarātra are Vaishnava Sanskrit Agamic texts.[1] Literally meaning five nights (pañca: five, rātra: nights),[2] the term Pancharatra has been variously interpreted.[3] The term has also been attributed to the Shatapatha Brahmana 12.6 wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent being.[2][4] The Pancharatra Agamas constitute the most important texts of the Srivaishnava Sampradaya of Ramanuja.[4] The Pancharatra Agamas are composed of more than 200 texts;[3] with various suggested time periods of composition; including the 3rd century BC,[5] and a period between 600 AD to 850 AD.[3]

     

    The Reality is both with and devoid of Attributes. Nirguna Brahman and Saguna Brahman

    To realize the Nirguna Brahman, one has to go through the Saguna Aradhana.

    This Saguna Aradhana is systematised for the Vaishnavites in the Pancharatra.

    This is practiced by the Thengaliyar Sect in South India.

    While total surrender to God  is enough for the Thengalai Traditions, the Vadagalai traditions  state that Effort for Realization(through His Grace, in the form of Guru) is also essential

    Now onto Pancharatra.

    Purusha is the Cosmic Being and the Purusha Sooktham describes the Evolution of the Universe.

    The Narayana Sooktam is about Narayana, the Manifestation of the Purusha.

    Vishnu Sooktam is about the manifestation of Vishnu, in his incarnation, which changes in every Aeon, as the Protector.( Vishnu is from the word, Jishnu , the one who supports)

    In the Pancharatra, Vasudeva( The Dwadasa nama of Lord Narayana),

    “Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Sankarshana comesPradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
    As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.’

    This aspect is that of the Apara Vasudeva, creating and simplifying things for the Devotees .

    Avatara Manifestation
    Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the Pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.

    Antaryamin Manifestation
    The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.’

    This approach does not really alter the essentials of the Vedas or the Attributes of the Reality.

    Look at the word used,

    ‘Vyuha’ Strategy.

    This is a strategy to realise God hood or reach the feet of the Lord.

    Six Aspects of Surrender.

    Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:

    i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.

    ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).

    iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.

    iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.

    v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.

    vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).

    Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:

    “AnukUlyasya samkalpah prAtikUlyasya varjanam |
    rakshishyatIti viSvAso goptRtva varaNam tathA ||
    AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)

    Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).

    Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti – the conviction that one’s own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one’s own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam,

    http://en.wikipedia.org/wiki/Pancharatra

    * Corrections, with Source are welcome.

     

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  • Daily Worship of Five Deities Panchayatana Puja

    In Hinduism Paarayana is different from Puja.

    Paarayana is the recitation of a particular Sloka, Sahasranama, or Astothra of one Deity or any number of Deities daily.

    In this, one need not follow very strict rules of Puja, like Dhik Bandana, Kavacham.

    This can be performed at any time , preferably in the morning or in the evening.

    A Naivedya is to be offered with Aarthi,(Naivedya and mantras  please read my post on Naivedya)

    It is recommended that either Honey ar dried Grapes be offered.

    These two are suggested for they do not have any Dosha  or deity specific.

    In a Puja strict rules are followed and normally the Puja is initiated by a Guru.

    One has to wear Pancha kachcham(How to wear a Pancha Kachcham, please read my post )

    Poojas are performed either in the mornings or evenings.

    It is recommended that Siva Pooja be performed in the evening; others may be performed either in the morning or in the evening.

    It is customary to offer a specific Naivedya for a  particular Deiy; Modhaka for Ganesha,Sarkarai Pongal for Ambika/Vishnu and Maha Naivedyam  for Siva.

    ( Maha Naivedya- Hot cooked Rice with a spoon ful of Ghee on top of it with two teaspoonful of cooked Thoordal)

    There is another specific Puja where Deities representing the Five elements of Nature, Earth, Water, Fire, Air and Ether are worshiped daily .

    This is to be performed in the morning.

    As this Puja has Five Deities, this is called the Panchayatana Puja.

    Idols placement In Panchayatnana Pooja.image
    Panchayatnana Pooja idols placement

    This was made popular by Sri Adi Sankaracharya.

    There is a misconception that only those who worship Siva alone can perform this.

    It  is incorrect.

    The reason for the prevalent view is that people mistake the term ‘Smartha‘ means those who worship Siva.

    Smartha is One who follows the Smriti, that which is retained by Memory, as against Sruthi that which heard(Vedas)

    We have a host of Smritis,

    Narayan Smriti,

    Smarta Smriti.

    Manu Smriti,

    Sukra Smriti. Bruhaspati Smriti.

    All those who follow either of these my perform the Panchayatana Puja.

    Sankaracharya systematised the worship into Six Systems, The Shan Mathas(read my post on this)

    In the Panchayatana Puja,Subrahmanya is not included, but it may be included by having a small Silver Spear(Vel) or a small Silver Snake Idol.

    The Sankalpa depends on one’s desires.

    The best sankalpa is praying for the welfare of all beings, living and non Living.

    The mantras for each Devata may be Astothra .

    Sahasranama is  time-consuming.

    The Five elements and the represented Murthis.

    Akasa -Ether/Space-Vishnu.

    Agni-Fie-Ambika.

    Vayu, Air-Aditya.

    Prithvi, Earth-Siva.

    Jala, Water -Ganapati

    Here on may find the Vedic representation of the principles of nature.

    This may sound slightly different as Aditya  represents Vayu, while Vishnu who is normally associated with Prithvi is seen representing Space as Vishnu is an Amsa of Parama Purusha who represents Space as well.

    ‘Akasyatipo Vishnu Agnischaiva Maheswari,

    Vayo Suryah  Kshtir  Isah Jalan Nyasa Ganathipa’

    There is school of thought which prescribes different  ways of placing the idols in the Puja.

    One is:

    Shiva panchayata

    Vishnu                Surya

          Shiva

    Devi                    Ganesh

    Vishnu panchayata

    Shiva                 Ganesh

          Vishnu

    Devi                 Surya

    Surya panchayata

    Shiva                 Ganesh

     Surya

    Devi                 Vishnu

    Devi panchayata

    Vishnu                 Shiva

            Devi

    Surya                 Ganesh

    Ganesh panchayata

    Vishnu                 Shiva

              Ganesh

    Devi                     Surya

    That is to place the Murthy which one traditionally worships as prescribed by his Kula Sampradaya.

    The other method is to place the Ishta Devata, Preferred personal God in the center and  place all the others around it.

    Some use natural Stones instead of Murthis.

    For..

    Surya Crystal from Vallam Tamil Nadu.

    Ganesha  Red Sonebhadra from Sone,Bihar.

    Vishnu Saligrama from Gandaki, Nepal.

    Shiva, Bana Linga from Narmada, M.P.

    Ambika Swarnamukhi from Swarna Mukhi from Andhra Pradesh.

    if you  plan to use small Idols ensure that they are not taller than your thumb.

    Panchayatana Puja Procedure.

    Start with Ganapati, Adithya,Subrahmanya,Ambika, Shiva and Vishnu.

    Follow the Link for detailed mantras for Panchayatana Puja.

    http://viprayuva.org/joomla/index.php/puja-sangraham/149-laghu-panchayatana-puja

     

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  • Knowledge No Help In Salvation Bhaja Govindam Sankaracharya

    Adi Sankaracharya,as Rajaji puts it in his introduction to MS rendering of The Bhaja Govindam,who drank the nectar of Knowledge as one wold a sip of water from one’s palm, extols the virtues of Bhakti in his famous song/sloka  Bhaja Govinda,(Repeat ‘Govinda’, a Name of Lord Vishnu)

    Adi Shankaracharya,t he proponent of Advaita, Non  Dualism, is one who seems to advocate Gnana Yoga, The Path Of Knowledge.

    Bhaja Govindam
    Bhaja Govindam

    He assigns a great importance to the understanding of The Reality, Gnana Yoga.

    But Sankaracharaya, who is such an ardent protagonist of the Path of Knowledge, reverts to Bhakti in his Bhaja Govindam.

    It is, as decreed in the scriptures,, rare to be born a Human being, where limited Freedom Of Choice is offered to realize Godhood.

    Depending on one’s mental attitude and dispositions. various paths for realizing Godhood are proposed in Hinduism.

    They are,

    Gnana Yoga, The Path of Knowledge,

    Karma Yoga , The Path of Action,

    Raja Yoga, The Path of Physical and Mental Disciple, and

    Bhakti Yoga, The path of Surrender to God.

    Vedic texts maintain that one requires God’s Blessings to think of God.

    One needs His Anugraha to think of Him, unlike  in Purva Mimamsa.

    ‘அவன் அருளாலே அவன் தாள் வணங்கி ‘ Siva Puanam.

    ‘भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते . संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे .. १..

    1 Seek Govinda, Seek Govinda,
    Seek Govinda, O Fool!
    When the appointed times comes (death),
    grammar rules surely will not save you.”

    One may be well versed in Philosophy.

    This, at best, can only satisfy the Intellectual curiosity.

    May be in some, reinforce Faith.

    But  a faith that needs reinforcement, is no faith at all.

    And mind and Logic ‘ being what they are can change and argue both ways.

    So one can never know or understand Reality or God.

    One, can feel Him, Experience Him.

    All the knowledge one possesses would be of no use to one as one lies Dying.

    It is said that one’s Life flashes before him at that point of time and nothing more.

    It is very rare that one remembers God when one is acute Physical agony.

    Scriptures say one is reborn based one’s last thoughts.

    In tune with this, it is better to remember God as frequently as possible with the hope that we would remember His Name as we lie dying, at least by force of Habit.

    In  Tamil there is a Line,

    -அப்போதைக்கிப்போதே சொல்லி வைத்தேன்,,

    என்னை ஆண்டருள்வாய்  ‘நாராயணா ‘

    ‘I have called out your name in advance,

    Please save me Narayana’

    It is very significant to note that Adi Shankaracharya uses the name ‘Govinda’

    Not any other name of Vishnu or Krishna.

    Govinda is one of the Names of Vishnu.

    Lord Krishna was anointed as the King by  Indra, as King of Cattle.

    This, Vishnu Purana says, is the name which is very dear to lord Naranyana, , the other name being ‘

    Om Namo Bhagavathe Vasu Devaya’ The Dwadasa Nama of Vishnu(12 Letters).

    One may note that in the Apara Karma, including Sraradha, Govinda is used, even if  one is a worshiper of Lord Siva: those who worship Vishnu use Narayan for auspicious occasions only.

    The reason is Lord Govinda is the One who is responsible for Life after death.

    Sankara uses the term ‘Samprapthe’, the  good remnants of impressions of Life.

    One’s death  is not in one’s hands,

    No body knows how or where one will die.

    The impressions of the good deeds determine the manner and the time of one’s death.

    Under these circumstances, one’knowledge is useless.

    Only Govinda’s name alone will help.

    (Literal translation is ,

    ‘Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Rules of grammar will not save you at the time of your death.

     

    In Vedanga all Sciences are taught, including Linguistics, Logic(Tharka)Chandas(Meters) Niruktha(How words are combined)

    Even such analysis will not help at the time of death)

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  • I Never Get Freed AdiSankaracharya Nirvana Shatakam

    Bondage, be it at the Transient or the Transcendental Level, needs  two entities.

    One never gets Bonded or bonded to when only he Is Present.

    In Indian Philosophy even yearning for Realization causes Bondage!

    The fruit that accrues of it is  the eternal desire to be Free,

    So to be a fully Liberated Soul, one is not to yearn for Realization , it as a Goal.

    The goal is to be that of simply knowing One’s True Nature and not anything else.

    This is true Moksha or Nirvana.

    Unlike Buddhism the Nirvana is not Nihilistic,One Becomes a part of the Whole .

    Lord Nataraja
    Sivoham,Ananda Thandava of Siva

    The Part can not rejoice having become one for it has been the Whole all the while and the impression of being a Part  is a temporary Illusive Phenomena,necessitated by Ignorance, impelled by Karma Vaasana,Remnants of the results of actions performed .physically and mentally.

    Upon this Realization , verily there is No need for Freedom nor is there One really.

    This is what the Acharya says,

    अहं निर्विकल्पो निराकाररूपो
    विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
    न चासङ्गतं नैव मुक्तिर्न मेयः
    चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥
    Aham Nirvikalpo Niraakaara-Ruupo
    Vibhu-Tvaacca Sarvatra Sarve[a-I]ndriyaannaam |
    Na Caa-Sanggatam Naiva Muktirna Meyah
    Cid-aananda-ruupah Shivo[a-A]ham Shivo[a-A]ham ||6||

    6.1: I am Without any Variation, and Without any Form,
    6.2: I am Present Everywhere as the underlying Substratum of everything, and behind all Sense Organs,
    6.3: Neither do I get Attached to anything, nor get Freed from anything,
    6.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
    The Ever Pure Blissful Consciousness.

    I have written on Niravana Shatakam with a few of the explanations I thought of.

    I am concluding this for the time being , I might post on the same later.

    For Adi Sankaracharya is an Ocean.

    You can drink as much as you can hold at a time.

    As in Life, the measure varies at different times.

    When I get some additional thoughts I shall post.

    In the meanwhile I conclude this with Shankaracharya’s concluding Sloka of Soundarya Lahari, where he beautifully illustrates the inadequacy of words!

    प्रदीप ज्वालाभि-र्दिवसकर-नीराजनविधिः
    सुधासूते-श्चन्द्रोपल-जललवै-रघ्यरचना ।
    स्वकीयैरम्भोभिः सलिल-निधि-सौहित्यकरणं
    त्वदीयाभि-र्वाग्भि-स्तव जननि वाचां स्तुतिरियम् ॥ 100 ॥

    “pradīpa jvālābhi-rdivasakara-nīrājanavidhiḥ
    sudhāsūte-ścandropala-jalalavai-raghyaracanā |
    svakīyairambhobhiḥ salila-nidhi-sauhityakaraṇaṃ
    tvadīyābhi-rvāgbhi-stava janani vācāṃ stutiriyam || 100 ||

    O Mother( the very source) of all words !  this hymn addressed to you with your own words is like doing neerajana to the Sun with the light of small lamps,  offering arghya  to the moon from the water of the moonstone and doingtarpan to the ocean by its own water.  [Note:  The sun is the source of all light which itself is used to worship the Sun.  The moonstone melts and becomes water in moonlight.]

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  • Necessity of God In Yoga,Sutra 21 22 23

    Having spoken about  Perfection and Imperfection in Yoga, Patanjali now speaks of the reasons for these and recommends corrective action.

    Patanjali's Yoga Sutra.
    Yoga Sutra 1.21

    Intensity , constant and regular practice will speed up the process of Yoga .

    • tivra = rate is fast, speedy
    • samvega = momentum, force, vigor, conviction, enthusiasm
    • asannah = very close, near, speedy

    1.21 Those who pursue their practices with intensity of feeling, vigor, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.
    (tivra samvega asannah)

    He adds,

    Yoga Sutra 1.22
    Patanjali’s Yoga Sutra 1.22
    • mridu = mild, slow
    • madhya = medium, middling
    • adhimatra = intense, strong
    • tatah = from that 
    • api = also
    • visheshah = differentiation, distinction
    •  For those with intense practices and intense conviction (1.21), there are three more subdivisions of practice, those of mild intensity, medium intensity, and intense intensity.
      (mridu madhya adhimatra tatah api visheshah

    Now we come to an important aspect of Yoga,Indian Philosophy.

    That of God.

    Hinduism speaks of Polytheism,Henotheism,Monotheism,Dualism and Non Dualism.

    It speaks of principle as the Realiy, yet advocates worship of God as well.

    ord Krishna in The Bhagavad Gita says that ‘Whatever God you pray, I shall, in the form of That God shall give you the fruits in that Form”

    Does this mean God is only an imaginary Concept?

    Again we find many Gods in the Indian Pantheon, which is contrary to the Vedic Mahavakyas,

    Aham Brahmaasm,

    Tatatvam Asi and

    Soham Asi.

    When I am That, You are That and He Is That, where is the question of God?

    Detail on this

    “In a Nut-shell, God does not have Name and Form. But we need to have name and Form to Realize the Reality. So, different forms and names are best left to individuals as they know best what they like.”

    http://ramanisblog.in/2009/09/28/does-god-have-name-and-form/

    At the Ultimate Level thre is no God with Name and Form.

    Yet it is needed as a Concept to graduate in Spiritual Practice, it is a tool.

    But how come there are legends and Histories of God s in Hinduism”

    Reality projects itself as God.

    It is Real in this temporal world, ceases its relevance at the Paramaarthika Level, ParaVidya Level.

    Sounds not convincing?

    The same question was asked of Adi Sankaracharya when he explained the Theory of Maya and Brahman.

    We know Sankaracharya advovates Non Dualism ,Advaita.

    He syas the Reality has to be reailzed by the Individual by reclaiming the Knowledge that He is None other than the Reality.

    How come the One Reality became or appears, as he put it, as Many”

    Here Sankaracharya speaks of Maya, mayavada.

    The impediment to realization is Avidya, Nescience,Ignorance at the Individual Level.

    This Avidya is called as Maya at the Macro level.

    Sankaracharya explains that the Realit, Brahman appears to be many and the world of names and Forms of because of Maya.

    When did the Reality start appearing as Many?

    Right form the Beginning?

    Does it mean thet maya Existed in Time along with Brahman at the same time?

    Yes.

    If so, are not ascribing ‘Timelessness’-Anaadithtva to Maya?

    Yes.

    Then does Maya have the same attributes as that of Brahman?

    In that case non dualism becomes meaaningless for for interaction between two realities the Third One is required, and a fourth One to manage thiese three and this is a Fallacy of Infinity?

    What do you say”

    Sankaracharya states that this is as far as our Minds can go.

    One has to experience this.

    Swami Vivekanada echoed this  when he ated,

    ‘You go this far and then you will find there are no more questions’

    And that is That.

    Patanjali is his Sutra 1.23 says the same as Iswara paranidhaana.

    Patanjali Yoga Sutra 1.23
    Yoga Sutra 1.23

     

     

    • ishvara = creative source, pure consciousness, purusha, God, supreme Guru or teacher
    • pranidhana = practicing the presence, sincerity, dedication, devotion, surrender of fruits of practice
    • va = or
    • From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
      (ishvara pranidhana va)
    • More on Iswara Pranidhana to follow

     

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