Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Standard view
Full view
of .
Look up keyword
Like this
0 of .
Results for:
No results containing your search query
P. 1
Mandukya Upanishad Alatasanti prakaranam

Mandukya Upanishad Alatasanti prakaranam



|Views: 371 |Likes:
Published by raj

More info:

Published by: raj on Mar 24, 2008
Copyright:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as RTF, PDF, TXT or read online from Scribd
See more
See less





Uotoi 35 sanskrit doneIntroductionThe purpose of this chapter is this: The teaching seems to be complete in the previouschapters. Sruti wanted to reveal turiyam advaitam. It has done it. The implication is that if turiyam is nondual the world must be unreal. Brahma satyam or advaitam cet jagat mithyasyat. This is essence of Vedantic teaching. It has been done in 2
and 3
chapter. So theteaching is complete. Sravanadi is revealed. What is the purpose of fourth chapter - thequestion will come. However much we thoroughly study Vedanta, as long as opposite ideasare there, they can shake our knowledge at any moment. Pratipakshabhutani ideas are ideasopposite to Vedantic ideas. It will shake our conviction. Then knowledge cannot beknowledge.The
opposite ideas can come either from my own intellect
. It can put lot of questions.Right from questioning the very Vedanta itself. Why should I accept it? After at all it has beengiven by somebody else. Why should I have faith in it? The fundamental question regardingthe Vedanta’s truthfulness itself. Or our own intellectual thinking can create a doubt. Thenthere are many
doubts born of our own experience
. Vedanta says I am ananda svarupah. Butevery day I am facing lot of problems. I am not able to smile at all. I go on repeating I amanandah. But It is not reflected in vyavahara. Is there any relevance to our life with thisVedanta. It can come after15 years of study also. A small fever is enough to shake the wholeVedanta. I am not the body I tell. But fever I see as my intimate experience. So thus our ownexperiences can create a doubt. And also
there are so many systems of philosophy whichvehemently oppose
advaitam. Not even ordinary. They say that advaitin is mayavadin. He ismisleading the society. He will go to hell. Along with sishyas. They will say guru will go tohigher hell and sishtas will get relatively lower hell. Nastika darasanams which never believein Vedas. They say we are fools hanging to to a few Upanishads trying to guide our life withthem. Who knows they are true? Coming to
astika vadis
there are people who say thatUpanishads are to be taken but
logic is more important
. Nayyayikadi darsanakaras are therein this list. The greatest thing is
the very same Upanishad have been interpreted bydifferent people arriving at different
philosophies. They have concluded that Upanishadsare talking dvaitam only. If they base on some other text it is okay. Same text they interpret.They logically and analytically interpret and grammatically also. They follow the sameBrahmasutram written by Vyasacarya. Same Gita they explain. Finally they say advaitin iswrong. They are ready to challenge also. We may think perhaps advaitam is one of the views.I think that is also right. If I say I alone is correct he also says I alone is right. This is calledsamsayah or vagueness. As long as we do not read them safe. But if you happen to see themyou may get doubt. So how can the same Prasthanan Trayam give different ideas. It canshake our ideas. Advaita pratipaksha bhutani darsanani. Philosophies which are opposed toadvaitic teaching.The only way is I should clearly know they are all wrong. It means I should analyze their views and see the defect in their views. This exercise is called mananam. I try to understandthoroughly advaitam in sravanam. How it is the teaching of sastram. In mananam I try to findout how other interpretations are wrong. How other systems are mistaken. It must also beequally clear.
When we study there is no personal hatred or anything. We are not bothered about person. Weare bothered about the ideas. Who ever has given those ideas we should objectively see them.Even if Patanajli says so we have to analyze properly. Buddha may be a great person. Hemight be compassion manifest. His philosophy is not acceptable. He does not accept Veda or isvarah. If a person gets close to Buddhist philosophy one goes away from Veda. Heemphasizes yukti. We say naisha tarkena + Jesus may be a highly noble person. I may respecthim. If I want my knowledge to be thorough I have to analyze their teaching and if there arefallacies I have to dismiss them. Ramanuja may be a great person. If his system comes, I justobjectively analyze and dismiss what is wrong. So we should not have sentimental attachmentwhen it comes to truth. In Sankara we do not find any such fallacy. Jnanam cannot havevagueness. That is our tradition. Even if Lord Siva says, if it is against yukti it will bedsimissed. Until that is done our adviata jnanam will be vague and shaky. One question isenough. So how to find out this defects in other systems.Take various views and check whether our knowledge is shaking or not. You yourself start anargument within yourself. This is called sthanu nikhanana nyayah. A pole is called sthanu. Itis fixed on the ground for some purpose. Before making use of the pole we have to seewhether the pole is weak or not. How to find out whether it is thoroughly fixed or not. Youyourself shake it and see. When you find it shaky, put some more stones and bang. Againshake. Till it is totally unshakable you go no shaking it. I myself put counter argumentsagainst advaitam. Brahma sutrams is full of such counter arguments. We ourselves may comeout with a statement that advaitam may perhaps be wrong. It is a blind belief. It is aconditioning by a teacher. Then how do I see this response from within. If I think it is right,then there is some problem. The story of the person taking goat on his back. The one whowants to snatch it said why are you carrying a donkey on your back. Ten people said the samething. He got a doubt. So too if people say you are brainwashed then we start believing. Howdo we know we are brainwashing ourselves or it is true. I want to prove it and you say itcannot be proved by pratyaksham etc because Brahman is not available for these means. Sowe ourselves raise doubts or teacher can raise and you remove all of them. This is calledmananam. Fourth chapter is mananam part of it. Sravanam is done in first chapter. Nididhyasanam in third. Now mananam part.
Alata Santi Prakaranam
This chapter is called alata santi prakaranam. A famous example of alatam is taken here for discussion. Alata drstantah. It is a torch of olden days. When they want to go to some place inthe night, they will have this torch. Clothes are tied at the end of a stick and it is soaked in oil.It is lighted up. It is going to be given here as example. What he wants to show is that whenthe fire brand is moved, varieties of patterns come. One fire brand or torch is there. When it isin motion you get varieties of forms. One appears as many. Advaitam falsely appears as dvaitarupani. When the moment of fire brand is stopped, alata santih takes place. All varieties of forms disappear. From where it came you cannot say. Where it goes you cannot say. Advaitamalone was, its and will be. In between advaitam appears as though dvaitam. This is theteaching given through fire brand example. The cessation of the movement of the fire brand isthe meaning of the topic. Here the Acharya begins with a namaskaram for mangalam. It is avery important task and so there is mangalam. First two are mangalam.
 YÉÉxÉäxÉÉEòɶÉEò±{ÉäxÉ vɨÉÉÇxªÉÉäMÉMÉxÉÉä{ɨÉÉxÉÂ* YÉäªÉÉʦÉzÉäxÉ ºÉƤÉÖrùºiÉÆ ´ÉxnäùÊuù{ÉnùÉÆ ´É®ú¨ÉÂ** 1**
ªÉ& +ÉEòɶÉEò±{ÉäxÉ YÉäªÉÉʦÉzÉäxÉ YÉÉxÉäxÉ MÉMÉxÉÉä{ɨÉÉxÉ vɨÉÉÇxɺÉƤÉÖrù& iÉÆ Êuù{ÉnùÉÆ ´É®Æú ´Éxnäù **1**
 I salute the
dvipadam varam
. I prostrate the Lord who is called dviapdam varah. Dvipadmeans human beings. They have two feet. The two feeted ones. Do not say crows also. It iscontextual. Varah is uttamah. Sreshtah. One who is great among purushas. Purushottam. Lordis purushottama. Narayanakhyam Vishnum vande. What type of Vishnu. Other words describethis Vishnu.Here some explanation is required before we take up the words. Jivatma is of what nature?Caitanya svarupam. Paramatma is what? Same nature. Jivatma, the Caitanya, recognizes paramatma as Caitanya with the help of Caitanya. Jnanam is jivatma. It is paramtma also. It ismeans of knowledge also. What do we do? Generally one who recognises is called jnata.That which is recognised is called jneyam. The instrument of recognition is called jnanam. Inordinary knowledge jnata is jivatma Caitanya. Jneyam is various objects which are jadam.Jnata etc are different. In the paramatma jnanam that a jiva gets, all the three are oneCaitanya. It came in advaita prakaranam. Ajena ajam vibudhyate. In this sloka the uniquenessis that we are talking about Paramatma knowing about jivatma. We are initially ignorant of isvara and later come to know of him. But isvara knows jiva here always. Here also three aresame Caitanya. In this clase isvara is called janta. Jiva is jneyam. Isvara the Caitanyasvarupam knows jiva the Caitanya svarupam with knowledge which is Caitanya svarupam. Tothat Isvara my prostration.Whenever a Vedanta teacher prostrates lord he prostrates the lord as original or first guru or adi guru. Even though lord is srishti karta, even though he is sthiti karta or laya karta, he isdharmasthapakah, so many aspects are there for lord, But Vedanta teacher does not worshipthose aspects, but he worships him as Vedanta pravrattakah. The idea is that you alwaysinvoke that aspect of the lord which you want the most. If a poor person invokes the lord hewill invoke the wealth aspect of lord. Lord of wealth. A Vedantic teacher / student wantsknowledge and so he is invoked as guru. He is adiguru is indicated by so many slokas likenarayanam + I worship that purushottam who is adi guru.What type of Vishnu?
yah dharman sambuddhah
- sambudddhah means one whorecognizes. He recognizes what?
+ Dharma is jivah. Lord who recognizes jivas.What type of jivas?
- who are all pervasive like akasa. Not sthula sarira jiva.He will not be all pervasive. Not even sukshma saritra jiva. One who is sarira trayatvyatiriktah. Satcidananda svarupah. With what instrument he recognizes? Jnanena. With theCaitanya. What type of Caitanya?
Akasa kalpena
. Which is also all pervading like space.The all pervading Caitanya which is jiva is recognized with all pervasive Caitanya which isknowledge. The object of knowledge is all pervasive Caitanya. The instrument of knowledge

Activity (7)

You've already reviewed this. Edit your review.
1 hundred reads
1 thousand reads
bharath_mv7 liked this
yeeesmohans liked this
Ted Ananda liked this
gopal samas liked this
mercuryindia9 liked this

You're Reading a Free Preview

/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->