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Ananda Sutram Chapter 1 to 4

Ananda Sutram Chapter 1 to 4



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Published by thegreatman

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Published by: thegreatman on Nov 01, 2008
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 Word Meanings:
SHIVA (SHI + VAN)Generally used in sense of welfare. Sometimes itdenotes deity for destruction. Shiva as the Lord of the spacio-temporalsystem destroys ignorance- the universe being created out of ignorance,Shiva is rightly called the deity of destruction. In AM philosophy,this word means Supreme Consciousness.SHAKTI (SHA + KTAN): Generally used as a functional force workingbehind action, but in AM philosophy, this word stands for SupremeOperative Principle.A'TMAKAM'; Stands for inseparable relation.BRAHMA: BRAHANTA'TVA'T BRAHMA, BRHATVA'T BRAHMA - That entity which ismaking every other entity as great as He is and who is greater than thegreatest entity.Explanation:This Sutra is the cornerstone of the ontological concept of AMphilosophy. In six orthodox philosophical schools (Nya'ya, Sa'm'khya,Yoga, Vaeshe-s'hika, Veda'nta, Miima'msa) words like Purus'a, lishvara,Bhagava'na, and Parama'tma, have been used to denote the highest being.In AM philosophy, these words have not been used as synonymous toBrahma. The above mentioned terminologies do not denote the qualitiesof Brahma. These words do not stand for the unqualified state ofconsciousness. The term lishvara means the controller of all thecontrollers, but it does not mean the unqualified state of conscious-ness. In AM philosophy, the term Purusa'ottama has been used in theplace of lishvara. In Veda'nta, we find the use of the term Brahma, butthe Brahma of Veda'nta is the qualified state of consciousness of AMphilosophy. Although Brahma of Veda'nta has been described as theprogenitor of everything and deathless, the term does never refer tothe non-qualified state of consciousness.In Sa'm'khya philosophy, the term Purus'a has been used to denote thenon-qualified state of consciousness. The Purus'a of Sa'm'khya has beendescribed as companionless, pairless, and a singular entity. Accordingto Sa'm'khya, Purus'a is phenomena, pure consciousness, free from allbondages, and above the influence of Prakrti. There is no reference tothe qualified state of consciousness in Sa'm'khya. The term Bhagava'nastands for an entity which possesses six defined attributes. Thesedivine attributes abide in the qualified state of consciousness,therefore this term cannot denote the non-qualified state ofconsciousness. Similarly, the term Parama'tma denotes the qualifiedstate of consciousness alone.
In AM philosophy, the term Brahma has been used to denote the entireontological conception, including qualified and non-qualified states ofconsciousness. The qualified and non-qualified states are two aspectsof one Brahma.. In the non-qualified state, consciousness is beyond theinfluence of the immanent principle, but is the controller of theprinciples in the qualified state of consciousness. From thephilosophical point of view, both these states have their respectiveimportance. The process of creation of the universe cannot be proven ifwe accept the qualified state of consciousness as the final entity. Todo so would, mean to deny the very existence of the qualified state ofconsciousness. This mistake is found in Sa'm'khya philosophy. InSa'm'khya, the entire-process of creation is based upon the non-qualified Purus'a, and as such in the final stage of logic Sa'm'khyahad to deny the important role of consciousness in creation.Consequently, importance was shifted toward Prakrti. This lapse wouldhave been averted if the qualified state of Purus'a had been accepted.It is for this reason that in AM philosophy, both qualified andnonqualified states of consciousness are accepted. A similar mistakecommitted in Sa'm'khya philosophy has not been repeated.It has already been explained that these two states of consciousness donot mean duality, rather they are two interdependent states of oneconsciousness. In non-qualified state of consciousness, none co-existswith Him, He is pairless and the Absolute singular entity, but in thequalified state, the immanent principle co-exists with Him. In the non-qualified state, the immanent principle is unexpressed - unable toexpress Herself. In the non-qualified state with consciousness beingpredominant, He does not perform the action of witnesship. The act ofwitnesship is being performed in His qualified state. In the qualifiedstate, the entire universe is being held. The process of creationoriginates from the qualified state of consciousness and againdissolves into Him. The creation is not directly associated with thenon-qualified state of consciousness, not even in the role aswitnessing entity.Qualified state of consciousness is the efficient as well as thematerial cause of creation. Material cause means that the wholecreation is created by consciousness. Generally, that which we callmatter is nothing but the crude and objective manifestation ofconsciousness. This whole creation in its 'crude, subtle and astralforms, is the manifestation of consciousness. These all originate fromconsciousness and are held together by consciousness. This is the innerspirit of the phrase "SARVAM' BRAHMAMAYAM' JAGAT'. As efficient cause,consciousness is the primeval cause of creation. He is the originator,the first impulse of creation, He is the cause of creation.In Sa'm'khya philosophy, Prakrti has been shown as the efficient andmaterial cause of creation. The very reason for undermining the role ofconsciousness and of holding the role of Prakrti has been discussed inthe foregoing stages. That is why in A.M.philosophy this has beencategorically asserted that in the cosmic stage, the immanent principleis subservient to the consciousness but in the actual process ofcreation, immanent principle plays dominant role over consciousness.SHAKTI means immanent principle.Her three binding principles - sentient, mutative, & static - arejointly engineering the massive structure of creation. "Where thesethree binding principles are forced to remain as quiescent thereby
maintaining a balance, the immanent principle is known as PRAKRTI.Where these three principles lose the original balance stage, She isknown as MA'YA'. Shakti is infinite 'inexhaustable'. She has beendepicted in different names and forms in the various stages ofcreation. Prakrti in Sa'm'khya philosophy is a composite expressingfifteen qualities - Mu'la' Prakrti, Mahat, Aham, five sensory organs,five tanma'tras, Antahkaran'a. It has been wrongly shown that Prakrtiis the material cause of the creation. In Upanishada it has been statedthat Prakrti is creating subjects from Her ownself. But inA.M.philosophy these mistakes were rectified and is has been shown that"immanent principle is the subordinate efficient cause of creation".The word A'TMAKAM has been used in the su'tra to denote the relation-ship between consciousness and the immanent principle. Brahma is thecombined wave of consciousness and immanent principle - He is no thirdentity. The term Shiva, Shakti, and Brahma stands for the same entity.The rise of three terms does not implicate triple entities. A'tmakammeans inseparable relationship - when one entity cannot be separatedfrom the other.Now let us see why in A.M.philosophy the non-qualified and qualifiedstates of consciousness have been mentioned. These two states indicatethe morphia and wakeful state of Brahma - as even man does not differwhen he sleeps and when he is wakeful. Variations in the state ofexistence may moan the differences in action of man but not inpersonality. Similarly the qualified and non-qualified state of Brahmadoes not mean dual entity. In non-qualified state Brahma is beyond theinfluence of the operative principle but this state if accepted as theonly expression of Brahma is not adequate to prove the process ofcreation. Here lies the necessity of qualified state of consciousnesswhich is capable of controlling the principles (gun'as) and remains asomni-telepathic entity behind all objective expressions. Here it is tobe born in mind that the "omni-telepathic entity and macrocosmicwitnesship are imbedded in qualified state of Brahma.' In Brahma su'tra(Veda'nta philosophy) just the opposite has been2appended. Wherein Sa'm'khya 'philosophy has accredited the operativeprinciple as the important factor behind creation. The Veda'ntaphilosophy has reversed the whole stand, denied any role of operativeprinciple in the process of creation, and has upheld 'Brahma as theonly truth . In Veda'nta the non-qualified and qualified states ofconsciousness have not been dis-tinctly shown. Whereas Veda'nta hastried to segregate operative principle (ma'ya) from Brahma.A.M.philosophy has shown an "inseparable and con-commitent relationshipbetween consciousness and operative principle. A.M.philosophy has goneto the extent where a complete unanimity and monistic oneness has beenshown between consciousness and operative principle. The terms havebeen used for the sake of philosophy. So, there is no logic behind thetheory of dualism on the ground that consciousness and operativeprinciple have been shown separately. An ill-conceived distinction hasnot been drawn between consciousness and immanent principle as has beendone in Sa'm'khya and Veda'nta philosophies. To quote M. G.,"Brahma is the composite of Shiva and Shakti - that is consciousnessand operative principle - a piece of paper having two sides, so to say.Although they are two for the sake of argument, can in no circumstancesbe separated from that one paper entity. The removal of one side of thepaper jeopardizes the existence of the other. So is the relation of

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