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MandukyaUp Advaita Prakaranam

MandukyaUp Advaita Prakaranam

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Published by: raj on Mar 24, 2008
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09/06/2012

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Advaita Prakaranam
In fact if the dvaita prapanca is proved mithya the natural consequence is Brahman becomesadvaitam. As long as world is real, there are two candidates to claim reality. Once dvaita prapancahas been taken away, only one is left out. Brahman becomes advaitam as world cannot becounted. We can say since the world has been proved unreal in the second chapter, in the third hesays Brahman is nondual.Brahman being nondual has been directly mentioned by sruti also by the word advaitam. But hereAcharya is going to discuss the same advaita by giving importance to logic. This is also yukti pradhana chapter. Previously yukti was given important. Dvaitam is mithya is the topic. Here thetopic is Brahman is advaitam. Logic in keeping with sruti. Go to sruti if logic is headache. Srutisays Brahman is advaitam. Sruti is ever correct. So Brahman is advaitam. If Brahman is advaitamworld has to be unreal. So with the help of sruti Brahma satyam and jagat mithya. If somebodyasks question tell go and ask sruti. How to believe the sruti, it may wrong, then he spends twochapters. Second and Third. Third will prove by logic advaitam is real. Yuktya advaita niscayah. No doubt that Brahman is advaitam has been clearly mentioned in the Upanishad in 7
th
mantra,here acharya establishes by logic more. Srutya it is evident. Logic is supportive in nature.For this purpose Acharya begins the chapter by criticising the dvaitam. Dvaita ninda. He wants tosay who ever is in dvaitam, that person is unfortunate one. He is samsari. It is a very interestingstatement. Advaitin does not get angry with dvaitin. He does not develop hatred towards dvaitin.His attitude is one of sympathy. Dvaitin has different attitude. He will say Sankara is mayavadi.They have raga dvesha. He never argues with dvaitin. You continue your path and a time willcome when you will see what I say.When we are condemning dvaitam as cause of samsara we may get a doubt which kind of dvaita?Is it one involving vaidika vyavahara or laukika vyavahara or upasanakanda vyavahara. Anydvaitam is samsara. There is no sacred dvaitam. He takes the highest dvaitam and dismisses thatitself. This is called prathama malla nyaya. You defeat the no 1, you become champion. Mostsacred dvaitam is upasana. Dvaitam is there of upasaka and upasya. Lord who is all virtues and Iam dinah helpless and so on. This upasya upasaka dvaita ninda is the content of first karika. Thenwhat to talk of karma dvaitam? Then further what to talk of worldly duality.When the upasya upasaka dvaitam is condemned, it is accepted as stepping stone for advaita jnanam. That is why Sankara glorified many upasya devatas. The dispute is that advaitin saysdvaitam is only as a stepping stone. Ultimately it is dropped or transcended. It is not nityam. Advaitin says this duality of upasya upasaka behda is eternal. It will continue even during moksha.In moksha also jiva will be paricchinnah and different from lord. Lord also is different from jiva.Jiva is daasa of lord for ever. No advaitam at any time. This is dvaitin’s philosophy. Our condemnation is not total.Dvaitam will be condemned if it is taken real. Why? That is said in this sloka. Acharya uses sometechnical terms.Karika 1
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Upasansrito dharmah jate brahmani varttate pragutpatteh ajam sarvam tenasau kripanah smritah (1)Dharmah is jivah. He is caught up in the duality of upasana. He is also unfortunate one. Why he isunfortunate. He gives logic. For that we should know some fundamental ideas.The concept of dvaitin is what? They consider dvaita prapanca as reality. They call it as karya prapanca. What type of karyam? It is real karyam. It is jatam. It is born. Naturally we ask, fromwhere did this dvaitam come? From Isvara or Brahman. He accepts isvara as karanam. There toowhat karanam? Upadana karanam. Both karyam and karanam are satyam. Then we ask another question.This karanam Isvara - is he born or unborn? He says how can we ask this question. Isvara howcan be born at any time. He is ajam or ajatam. (The whole of third chapter is attacking this particular concept of dvaitin that karanam is ajam and karyam is jam.) It will not work. Karyamand (upadana)karanam are essentially one and the same. So when you accept karyam as jatam,karanam also you must accept as jatam. If son is born, father is also born. Not an unborn father.He is karyam with reference to his father. Karanam is also karyam and so it is also jatam. Tworeasons will be seen now. It will be elaborated in the whole chapter. It is a samkshepa sloka. If abstract do not worry.If karyam is born karanam also is born. Everything in the creation is both karyam and karanam.So karanam is karyam and karyam is karanam. You cannot point out a thing which is karyamalone or karanam alone. If a thing is karyam it is karanam and if there is karanam it is karyamalso. This can be looked from a different angle. That is second reason.If you say isvara is karanam then karanam has to undergo modification, change. Modificationmeans six - jayate etc. One of the modification is janma. Birth is one of them. If isvara iskaranam, he is savikarah and so he is jatam. Dvaitin says isvarah is not jatam because he iskaranam. Gaudapa says if karyam is jatam, karanam isvara also is jatam only. If isvara should beajatah,. He should be karyam or karanam? He should be neither. The whole advaita prakaranasays isvarah is ajatah and so it means he is not a karanam of this world. Brahman word can beused for isvarah. Brahman is ajatih. Brahman cannot be karyam. So it cannot be karanam also.Then it means no world has come out of Brahman. No creation. This teaching is called ajativadah. It is the essence of third chapter.If so why do you teach creation. In Tattvabodhah you talk of it. You contradict first text’s teachingin the last text. For a beginner we say there is a creation because he cannot accept that there is nocreation. He sees a creation. Instead of questioning his understanding he will question theteaching of the teacher. So he must be given some confidence. Like a doctor if he says there is nodisease, the patient will go to another doctor saying he does not know how to check up. So doctor accepts non-existent disease and gives some harmless tablets etc. or a harmless injection. So inthe beginning advaitam cannot be grasped as we experience day in and day out dvaitam. So westart from dvaitam and go to advaitam. He gets a rapport with teacher and teacher can graduallyteach. Now all are advanced students. So he goes all out to dismiss dvaitam. We temporarilyaccept Brahman as karanam for a mithya jagat.
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If Brahman has to be ajatih it cannot be cause. Acharya says all upasakas are absorbed in jataBrahman. They have not understood ajata Brahman. He says upasanasrito +Dharmah is jivah. An individual. He is committed to upasana accepting bheda as permanentthing. In Vaikuntha also it goes. I am sitting in front of Lord. Some tall fellow is sitting in front of me. I have to keep changing my head this way and that way. Such a jivah has resorted to the jatam brahman or karanam brahman. Karanam and karyam one and the same and so if karyam is born karanam also is born. The second is karanam is subject to vikara and so it will become jatam. These people accept Brahman as karanam and they remain in jatam Brahman. Still theythink “pragutpatteh sarvam ajam”. Before the dvaita utpattih of this dvaita prapanca everythingwas there in the form of karanam Brahman. They call it ajam. This is their thinking. The mistakethey commit is they call it ajam. Because karanam is jatam. Everything is in the form of karanamBrahman which is ajam - is not right. Karanam if we accept, then jate brahmani vartate.Acharya says - passes his verdict - because of this false conclusion he is kripanah. This upasakadvaitin is unfortunate. Because of this mistake that karyam is jam and karanam is ajam. Theythink karyam is dvaitam and karanam is advaitam. It looks to be right. Gold is one and ornamentsare many. Karanam is one and karyams are many. So before srishti advaitam and after srishtidvaitam and after laya again advaitam. Mother is one and she gives birth to many children.Dvaitam. Seed one and trees many. So Acharya wants to say that if previously advatiam and outof that advaitam dvaitam comes, then previously also it was not advaitam. Why? Because in thatadvaitam there was dvaitam in unmanifest form. You think it is advaitam. It is not so. Karanamcan never be advaitam because if it has to produce dvaita karyam it must contain dvaitam indormant unmanifest potential form. So what do you call advaitam the karanam is not advaitam atall. it is dvaitam in potential form. True advaitam has got to be that which does not have anydvaitam either in manifest or unmanifest form. So true advaitam can never give birth to dvaitam because nothing in potential form in it. It is advaitam all the time.These dvaitins do not understand that. They say before utpatti there was advaitam was which waskaranam. Now there is dvaitam which is karyam. But the fact is they are all the time in dvaitamonly because before also dvaitam only. Any thing within dvaitam being limited and subject tomodification, their samsara will not go away and even after going to vaikuntha. Salokya,samipya, sarupya and sayujya. Nitya suris touching the lord. I am not. Though I am in the sameloka. Some occupy front room and so closer. They cannot see but hear lord conversing withothers. There is some ananda. You will be like lord but you won’t have all the glories of lord. It isminiature lord. You merge into the lord like becoming sankha or cakra or a leaf in his vanamala.It is moksha. They argue for these things. The logic cannot prove duality because of self evidentnature of atma which is aparoskha which nondual. Nor is there any logic that disproves advaita.Tarka is to point out fallacies in the arguements that proves dvaita atma or disproves advaita.Tena asau kripanah. The dog can only lick the water even if the ocean water is available. They arelike that. When ocean is available they lick only tip of it. So our mind used to dvaitam can alwaysthink of dvaitam only even in moskha - some superior mukta and some inferior mukta. Even after coming to Upanishad they continue in bheda buddhi. So I want to dismiss this concept of jataBrahman and ajata (karanam) Brahman. I want to establish advaitam alone was, is and will be
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