[Advaita-l] Advaita-l Digest, Vol 81, Issue 7

[Dr.Guruprasad]

HI dear sajjans,

   I am in search of the meaning of pranagni sukta of rugveda.....

Can anybody provide me the meaning of that....


On Thu, Apr 7, 2011 at 10:30 PM, <
advaita-l-request at lists.advaita-vedanta.org> wrote:

> Send Advaita-l mailing list submissions to
>        advaita-l at lists.advaita-vedanta.org
>
> To subscribe or unsubscribe via the World Wide Web, visit
>        http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> or, via email, send a message with subject or body 'help' to
>        advaita-l-request at lists.advaita-vedanta.org
>
> You can reach the person managing the list at
>        advaita-l-owner at lists.advaita-vedanta.org
>
> When replying, please edit your Subject line so it is more specific
> than "Re: Contents of Advaita-l digest..."
>
> Today's Topics:
>
>   1. Re: Brahman alone Appears as jiva-jagat-Ishwara (V Subrahmanian)
>   2. Re: Shashtiabdapoorthi Mahotsava Live Telecast
>      (Sriram Krishnamurthy)
>   3. Re: An article on 'avidyA' (V Subrahmanian)
>   4. Re: An article on 'avidyA' (Praveen R. Bhat)
>   5. New members (Jaldhar H. Vyas)
>   6. Re: The collapse of duality in the geeta (Jaldhar H. Vyas)
>   7. Ayuta Chandi Yaga Commences at Sringeri (vijay kartik)
>   8. The collapse of duality in the geeta (Venkata sriram P)
>   9. Taittiriya Upanishad question (Venkatesh Murthy)
>
>
> ---------- Forwarded message ----------
> From: V Subrahmanian <v.subrahmanian at gmail.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Wed, 6 Apr 2011 22:45:23 +0530
> Subject: Re: [Advaita-l] Brahman alone Appears as jiva-jagat-Ishwara
> On Tue, Apr 5, 2011 at 5:21 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>
> > praNAms
> > Hare Krishna
> >
> > I am not able to read the article...However, as far as I remember
> yourself
> > & Sri Sadananda prabhuji have argued that for jagat ONLY  saguNa brahman
> > is abhinna nimittOpadAna kAraNa and NOT brahman right?? is this topic
> what
> > you have discussed in this article??have you explained the context of
> mere
> > 'appearance' of brahman as jeeva-jagat-Ishwara and brahman as efficient &
> > material cause of jagat  If yes, pls. send it in a word or pdf format off
> > the list to me. Thanks in advance.
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
> >
>
> Dear Bhaskar ji,
>
> I have sent you a copy of the article which you may go through at your
> convenience.
>
> Regards,
> subrahmanian.v
>
>
>
> ---------- Forwarded message ----------
> From: Sriram Krishnamurthy <asksriramjobs at gmail.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Wed, 6 Apr 2011 22:52:48 +0530
> Subject: Re: [Advaita-l] Shashtiabdapoorthi Mahotsava Live Telecast
> Namaste,
>
> According to Mathamnaya Stothra composed by Sri Adi Shankacharya every
> Peethadhipathi who adorns the Peetham established by Sri Adi Shankara is a
> Swaroopa of himself. We all know that Sri Shankarcharya was an Avatara of
> Sri Sadashiva himself.
> Sri Swaminaha has no personal reasons for this Ayuta Chandi which was
> arranged due to Shishya's wishes for the Shashtiabdapoorthi to be
> celebrated.  Loka Kalyana is the only motive for the Ayuta Chandi.
>
> ||Shree Guro Pahimam Parama Dayalo Pahimam
> Sringeri Jagadguru Pahimam Bharathitheertha Pahimam||
>
> Thanks and Regards,
> Sriram
>
>
>
> ---------- Forwarded message ----------
> From: V Subrahmanian <v.subrahmanian at gmail.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Wed, 6 Apr 2011 22:53:35 +0530
> Subject: Re: [Advaita-l] An article on 'avidyA'
> On Tue, Apr 5, 2011 at 4:37 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>
> > To the question 'whose ignorance?' the *shastra* answers that as the very
> > appearance of the *vyAvahArika* is
> > due to ignorance, the ignorance, *avidyA*, has to be connected to
> > *brahman*which is the sole existing principle before the arrival of the
> > *vyAvahArika*.
> >
> > praNAms
> > Hare Krishna
> >
> > The above gives us the impression that avidyA is 'brahmAbhinna' or there
> > will be duality i.e. brahmA & avidyA right from the beginning and this
> would
> > mean 'avidyA' is as eternal & absolute as brahman!!
>
>
> Namaste.
>
> A reading of the full article will show that there is no room for the above
> impression in Advaita.
>
> Regards,
> subrahmanian.v
>
>
>
> ---------- Forwarded message ----------
> From: "Praveen R. Bhat" <bhatpraveen at gmail.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 7 Apr 2011 10:21:06 +0530
> Subject: Re: [Advaita-l] An article on 'avidyA'
> Hari OM, Bhaskarji,
> praNAm,
>
> On Tue, Apr 5, 2011 at 4:37 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>
> > In the advaita siddhAnta, avidyA is NO actual concept
> > of Atman to 'connect' it to the Atman it is because of the simple reason
> > that Atman/brahman can never be perceived by the mind!!
> >
>
> ... while the mind itself is also due to avidyA!
>
>
> > But as usual, for this explanation also we have a difference of opinion
> > within the advaitin circle :-))
>
>
> Such differences are bound to exist because of the same reason as above.
> IMHO, these varying opinions do not affect the truth, just as avidyA
> doesn't
> affect brahman.
>
> gurupAdukArpaNamastu,
> --Praveen R. Bhat
> /* Through what should one know That owing to which all this is known!
> [Br.Up. 4.5.15] */
>
>
>
> ---------- Forwarded message ----------
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
> To: Advaita-L <advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 7 Apr 2011 01:30:52 -0400 (EDT)
> Subject: [Advaita-l] New members
> lalitaalaalitah
> ---------------
>
> My name is lalitaalaalitah. I'm a student.
>
> www.lalitaalaalitah.com
>
>
>
> guru
> ----
>
> Hi iam one of the aspirent to know about the advaita & hindu philosophy.
>
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
>
>
> ---------- Forwarded message ----------
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 7 Apr 2011 01:32:22 -0400 (EDT)
> Subject: Re: [Advaita-l] The collapse of duality in the geeta
> On Wed, 6 Apr 2011, Venkata sriram P wrote:
>
>  //
>>
>> This is one difference between the Vedantic vision and the nastikas.
>> Buddha saw the end of duality as empty void -- the end of being
>> altogether.  This is why he calls the supreme goal nIrvANa ("extinction".)
>> But our Rshis saw it as the fullness (pUrNata) of being.  There is nothing
>> that is not pervaded by Brahman.
>>
>> //
>>
>> Request clarification on the above point.
>>
>> I believe that the term "nirvANa" also finds its reference in Bhagavat
>> Gita & elsewhere if i remember Gau.Karikas.
>>
>
> For that matter there is even a prakarana ascribed to Shankaracharya called
> Nirvana Shatakam.
>
>
>> In what way, the nirvANa of nAstika mata of bauddha & nirvANa of  astika
>> mata of ours
>> are different?
>>
>>
>
> Take Gaudapadacharya for instance.  That he uses a lot of typically
> Buddhist terminology has been noted by many scholars.  Some have even gone
> as far as to say Advaita Vedanta is just warmed over Buddhism.  But look at
> how he uses the word nirvANa in 3.47:
>
> svasthaM shAntaM sanirvANamakathyaM sukhamuttamam |
> ajamajena GYeyena sarvaGYaM parichakShate || 47 ||
>
> "[speaking about Brahman...] it is in ones own body, peaceful, together
> with nirvANa, indescribable, and the highest bliss.  Because it is eternal
> and known, it is called the Omniescent."
>
> Clearly it is being used as a property of another thing (namely Brahman)
> rather than a state in itself.  Also Brahman is something that can be known;
> in fact it is eternal knowledge.
>
> The Buddhist agnosticism is described in 4.83 which is literally cribbed
> from the chatuShkoTi of nAgArjuna.
>
> asti nAstyasti nAstIti nAsti nAstIti vA punaH |
> chalasthirobhayAbhAvairAvR^iNotyeva bAlishaH || 83 ||
>
> "By constantly saying 'it exists', 'it does not exist', 'it simultaneously
> exists and doesn't exist', and 'it never existed', the indiscriminate fool
> covers it up with notions of change, eternity, both [change and eternity],
> and non-existence."
>
> But look at the next karika.
>
> koTyashchatasra etAstu grahairyAsAM sadA.AvR^itaH |
> bhagavAnAbhiraspR^iShTo yena daShTaH sa sarvadr^ik || 84 ||
>
> "These are the four theories by whose adoption Bhagavan remains ever
> hidden.  The one who sees that He is untouched by these is the all-seer."
>
> Rejecting conceptualization is not the final stage.  It is important but
> only because it frees the seeker to _know_.  And to know what?  Not an
> abstraction but Bhagavan -- the personal God of faith.
>
>  //
>>
>> Arjuna finds this vision too difficult to bear as even with divine help,
>> he is simply not prepared.  Glimpses of non-duality can be had even by
>> those with no knowledge of Vedanta whatsover.  But this is fleeting
>> and unstable.  jnana is what makes one "established in Brahman"
>>
>> //
>>
>> Kindly elaborate on the above statement.
>>
>>
>
> Meditation can lead to samadhi where there is cessation of ahamkara.  Even
> in deep sleep one experiences this.  But without jnana such states are only
> temporary.
>
>  Probably the above statement of yours is inline with shruti vAkya :
>> "atmavArE draShTavyO shrotavyo.....nidhidhyAsitavyaH".
>>
>> But some of the mahAns had the taste of nonduality without even studying
>> the
>> ABC of vedanta like Bhagavan Ramana, Nisargadatta Maharaj etc.
>>
>> So, how do you make the samanvaya for the above.
>>
>>
> Bhaskara gave one explanation.  In the case of Ramana was it really the
> case that he did not know shastras?  Because various anecdotes about his
> life that I have read suggest he knew more than he was willing to let on.
> There have been many saints who chose to express their understanding in an
> idiosyncratic way.  But that doesn't necessarily mean they were ignorant.
>
> When it comes to Nisargadatta or the various godmen of modern times I
> question whether they should be considered as Advaitins at all.  Merely
> being "mystical" does not make it so.  Not even being non-dualistic.
> Kashmiri Shaivism for instance is advaitic but not vedantic.  And there are
> plenty of darshanas which are vedantic but not advaitic.
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
> ---------- Forwarded message ----------
> From: vijay kartik <vijaykartik_2004 at yahoo.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 7 Apr 2011 01:53:11 -0700 (PDT)
> Subject: [Advaita-l] Ayuta Chandi Yaga Commences at Sringeri
> Please visit the following link for details about this Yaga at Sringeri:
>
> http://www.sringeri.net/2011/04/06/news/ayuta-chandi-yaga-commences-at-sringeri.htm
> This grand Yajna, that is being conducted for the first time in the
> recorded history of Sringeri Math and the entire of South India is one of
> its kind, involving over 1,200 officiating priests who will together  chant
> the Durga-Saptashati, also known as Devi-Mahatmya, a total of ten thousand
> times and the Chandi Navakshari mantra, a total of a crore times over a
> period of five days at the massive Yaga-shala specially constructed for the
> occasion. On the sixth day, the 1,200 odd priests will offer oblations of
> Payasa into one hundred Homa-Kundas blazing with the sacrificial fire.
>
>
>
>
>
> ---------- Forwarded message ----------
> From: Venkata sriram P <venkatasriramp at yahoo.in>
> To: advaita-l at lists.advaita-vedanta.org
> Date: Thu, 7 Apr 2011 14:50:16 +0530 (IST)
> Subject: [Advaita-l] The collapse of duality in the geeta
> Dear Jaladharji,
>
> Thanks for clarification.
>
> Interestingly, Amarakosa defines the term "nirvANa" as:
>
> 1) ashtau mokshasya
>
>  muktiHkaivalyanirvANa shrEyOniH shrEyasAmritaM mOkShOpavargaH
>
> viz., mukti, kaivalya, nirvana, shreyas, nishreyas, amrita, moksha &
> apavarga
>
> So, nirvANa is defined as mokSha here.
>
> 2) munirvahnyAdau prayujyamAnasya shabdavisheShasyaikyaM
>
>     ie., nirvANa is related to muni & agni (nirvANau munivahnyAdau)
>
>     So, the jivanmukta sthiti is also termed here as nirvANa
>
> 3) nirvAtastu gatE vishvE
>
>     ie., nirvAta - which implies that in which / whom the air is completely
> blown out
>
>     So, nirvANa & nirvAta are synonyms
>
> regs,
> sriram
>
>
> ---------- Forwarded message ----------
> From: Venkatesh Murthy <vmurthy36 at gmail.com>
> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> Date: Thu, 7 Apr 2011 21:23:59 +0530
> Subject: [Advaita-l] Taittiriya Upanishad question
> Namaste
>
> Taittiriya Upanishad 2-1 --  So Snute Sarvan Kaman Saha. The Knower of
> Brahman in the heart enjoys all desires at once.
>
> There is a connection of this with 3-10-5-6. He sings the Sama song Ha
> Vu Ha Vu.
>
> He enjoys all desirable things and sings in joy the Sama song Ha Vu Ha Vu.
>
> This means when he is liberated he can express his joy in words.
>
> The Dvaitis say how can you say words cannot be there in Moksha Sthiti
> because  Upanishad is saying the person in Moksha will sing Ha Vu Ha
> Vu.
>
> --
> Regards
>
> -Venkatesh
>
>
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>
>


-- 
*
Regards,*
*Dr.Guruprasad
Shri Kripa
Near Brahmastana
Padubidri-574111*.
*Ph:+91-8675207838(Pondichery)
     +91-9916958300*(*Karnataka*)

<http://drguruprasad.blogspot.com>   <http://www.facebook.com/Dr.Guruprasad>
<https://twitter.com/drguruji> <https://twitter.com/drguruji>