[Advaita-l] Fw: [USBrahmins] DWAITHA VEDANTA.

[Sunil Bhattacharjya]

----- Forwarded Message -----
From: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>
To: Adiscussiongroupfor Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Wednesday, August 29, 2012 6:03 PM
Subject: Fw: [USBrahmins] DWAITHA VEDANTA.
 





Om Namo Bhagavate Vasudevaya,

Let us look at  the criteria mentioned by you. In the simplest manner without using any jargon one can understand the Advaita view as follows;:

1.  Hari (Vishnu) is supreme --> Harihi Paratarha    Yes, Tadvishnu Paramkam Padam

2.  The world is real --> Sathyam Jagath   The traigunatmaka world is only a fraction of the Lord, as he says so in the Bhagavad Gita. Lord, the creator, created it with his Maya as he says in the Bhagavad Gita. He is also the destroyer as he says that in the Bhagavad Gita.  When he wanted to be many he created it with his Maya.. One should not think that He cannot and would not destroy what He created. The truth that the wotld is real is only the phenomenal truth or the Vyavaharika satya. One who longs for the eternal truth or the Paramarthika satya gets that through knowledge and the grace of the Lord and one thus attains Mukti called the Sayaujya mukti. Lord Ram spoke about the Sayujya Mukti in the Muktika upanishad.  That is the real Mukti.   Lord Ram offered that Mukti to hanuman who was a great Jnani-bhakta. 


3.  The differences are real --> Tattwataha Bedaha  The differences seen in the phenomenal world are real within the confines of the Vyavaharika satya. 

4.  The various classes of jivas are cohorts of Hari --> Jivaganaha Harehi Anucharaha   Till the Jiva gets the Sayujya Mukti or oneness with the Lord.


5.  They reach different states (lower or higher) ultimately --> Neechocha Bhavam Gathaha   Within the world of Maya such different states / levels do happen.


6.  Mukhti, liberation, is the experience of one's own nature --> Mukhtitaha Naija Sukha Anubhuti   The ultimate Mukti, if the Muktika and the other upanishads are to be believed, is the oneness with the Lord when the individual ego does not exist.


7.  Mukhti is achieved by pure devotion --> Amala Bhaktihi Cha Tath Sadhanam  Lord Krishna says that Jnani-bhakta is the highest bhakta. So without jnana the bhakta is not at the highest level to deserve the Sayujya mukti.


8.  The triad of perception, inference and testimony are the sources of valid knowledge --> Akshaditriyam Pramanam

9.  It is Hari alone who is praised in the Vedas --> Akhila Aamnaya Eko Vedhyo Harihi   Yes, the Veda says "Tadvishnu Paramkam Padam". However one should nhot forget that the Vedanta (upanishad} says that Shivasya hrdayam Vishnu, Vishnoccha htdayam Shiva. Shiva and Vishnu are one and the same Param Brahman


Sincerely,
Sunil KB


________________________________
 From: Shivprasad <shiv_dinkar at yahoo.com>
To: USBrahmins at yahoogroups.com 
Sent: Wednesday, August 29, 2012 9:26 AM
Subject: [USBrahmins] DWAITHA VEDANTA.
 

  
Hare Srinivasa

Here is an attempt to introduce Dwaita in brief for the uninitiated.  Once again, it requires patience and concentration to grasp the meaning.  So, once again, argument for argument's sake is not desirable.  Thanks in advance.

Sri Madhwacharya's nine tenets are simple, logical and proven by well-reasoning:

1.  Hari (Vishnu) is supreme --> Harihi Paratarha
2.  The world is real --> Sathyam Jagath
3.  The differences are real --> Tattwataha Bedaha
4.  The various classes of jivas are cohorts of Hari --> Jivaganaha Harehi Anucharaha
5.  They reach different states (lower or higher) ultimately --> Neechocha Bhavam Gathaha
6.  Mukhti, liberation, is the experience of one's own nature --> Mukhtitaha Naija Sukha Anubhuti
7.  Mukhti is achieved by pure devotion --> Amala Bhaktihi Cha Tath Sadhanam
8.  The triad of perception, inference and testimony are the sources of valid knowledge --> Akshaditriyam Pramanam
9.  It is Hari alone who is praised in the Vedas --> Akhila Aamnaya Eko Vedhyo Harihi

Om Sri Krishnarpanamastu

--- In USBrahmins at yahoogroups.com, shivashankara rao <shivashankararao at ...> wrote:
>
> 
> Some members write on Advaitha philosophy which misleads those who are not exposed to it earlier.Here is an attempt to introduce the subject in brief.
> It requires patience and concentration to grasp the meaning.
> (Argument for argument's sake is not desirable).
> 
> 
> 
> 
> 
> 
>    ADVAITHA VEDANTA:-
> Advaitha Vedanta darshana owes its systematization as a formidable doctrine to Goudapada who interpreted the Mandookya Upanishad.      Shankaracharya's commentaries on the prasthanatraya as also a few independent treatises form the bedrock on which the later advaithis built their edifices. Advaitha means "one without a second".      It recognises Brahman, the absolute as the only reality and denies permanent reality to the world as also the individual souls.     This is based on the upanishadic statement "sadeva soumya idamagra Aseet, ekamevadvitheeyam". (Chandogya 6.2.1).      However the world of multiplicity is a matter of day-to-day experience.      Hence one has to explain as to how Brahman appears as this world as multiple names and forms.   Anirvachaneeya khyathi, theory of erroneous cognition, which defies logic, explains this. 


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