[Advaita-l] The attitude towards the world in the Three Schools of Vedanta

[GR Vishwanath]

That is a really nice site- thank you !

On Tue, May 30, 2017 at 5:47 PM, Sriram Sankaranarayanan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Thank you for this Shri Subrahmanian mahodayah.
>
> Rather than using different websites for a comparative study of Bhagavad
> Gita Bhashya/Tika by our Acharyas and others, I thought this link might be
> helpful to have it all in one page.
>
> https://www.gitasupersite.iitk.ac.in/srimad?language=dv&
> field_chapter_value=2&field_nsutra_value=10&scsh=1&scram=
> 1&scmad=1&scms=1&scvv=1&etssa=1&choose=1
>
> This gives shloka by shloka bhashya as well as English translation to some
> of the commentaries, for people not fully comfortable with with Sanskrit.
> Apart from Bhagavad gita, this site has English translation of some of our
> Acharya's bhashya to Upanishads too.
>
> Thanks to IIT Kanpur for this effort.
>
> Namaskarams to all,
> Sriram
>
> Hamsah Soham
>
> On Tue, May 30, 2017 at 6:29 AM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > The attitude towards the world in the Three Schools of Vedanta
> >
> > It is well known that while Advaita holds the world to be mithyā, the
> other
> > two schools hold it to be satyam. It might follow from this that while
> the
> > attitude of advaitins towards the world is something like 'do not care
> > about the world, shun it, anyway it is mithya, do not engage with it',
> the
> > view of the followers of the other schools would be 'the world is real
> and
> > we should engage with it to the hilt in multiple ways.' That such a
> > thinking is not borne out by the facts is what is presented here by
> citing
> > a sample from the books of the three schools:
> >
> > The Bhagavadgita 15.3 is taken up to illustrate the point:
> >
> > न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं
> > सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥
> >
> > <http://advaitasharada.sringeri.net/display/bhashya/
> > Gita#bhashya-BG_C15_V03>
> >
> > The translation of the verses 15.3 and 4 would put the topic in right
> > perspective:
> >
> > 15.3 The real form of this tree cannot be perceived in this world. No one
> > can understand where it ends, where it begins, or where its foundation
> is.
> > But with determination one must cut down this strongly rooted tree with
> the
> > weapon of detachment. 15.4: Thereafter, one must seek that place from
> > which, having gone, one never returns, and for this, surrender to that
> > Supreme Personality of Godhead from whom everything began and from whom
> > everything has extended since time immemorial.
> >
> > Shankara says in the BGB 15.3:
> >
> > 15.3 But, asya, its-of this Tree of the World which has been described;
> > rupam, form, as it has been presented; na, is not at all; upalabhyate,
> > perceived; iha, here; tatha, in that way. For, being like a dream, water
> in
> > a mirage, jugglery, an imaginary city seen in the sky, it is by nature
> > destroyed no sooner than it is seen. Therefore, na, there exists neither;
> > its antah, end, limit, termination; so also, neither; its beginning. It
> is
> > not comprehended by anyone that it comes into existence beginning from
> any
> > definite point. Its sampratistha, continuance, the middle state, too, is
> > not perceived by anyone. Chittva, after felling, uprooting, together with
> > its seeds; enam, this, above described; asvattham, Peepul, the Tree of
> the
> > World; suvirudha-mulam, whose roots (mula) are well (su) developed
> > (virudham); drdhena, with the strong-hardened by a resolute mind directed
> > towards the supreme Self, and sharpened on the stone of repeated practice
> > of discrimination; asanga-sastrena, sword of detachment-detachment means
> > turning away from the desire for progeny, wealth and the worlds; with
> that
> > sword of detachment.
> >
> >
> > Ramanuja on the same verse (translation:
> > http://www.srimatham.com/uploads/5/5/4/9/5549439/
> ramanuja_gita_bhashya.pdf
> > ):
> >
> > Humankind is at the pinnacle, our actions form the branches extending
> above
> > and below as also its secondary roots — this form of the tree is not
> > understood by those immersed in Samsāra. Similarly, it is not understood
> > that the end [of Samsāra] can be brought about by non-attachment to
> > pleasures which are founded upon the Gunas. It is also not perceived that
> > attachment to the Gunas alone is the foundation of this tree. Nor is it
> > realised that this tree is nourished by ignorance (ajñanam) which is the
> > misconception that the body is the Self. Ignorance alone is the basis of
> > this tree, since in it alone the tree is established. This Aśvattha Tree
> is
> > firmly-rooted — its roots are firm and manifold, and it is to be cut down
> > with the strong axe of non-attachment, — namely the axe, forged by right
> > knowledge of non-attachment to the enjoyable sense objects composed of
> the
> > three Gunas.
> >
> > Madhva on the same verse: translation from:
> > http://www.bhagavad-gita.us/bhagavad-gita-15-3-4/
> >
> > This ancient asvattha or banyan tree represents material existence but it
> > is not perceivable yet it is seen to have been established. The word adi
> > means beginning and anta means the end which refer to the Supreme Lord.
> The
> > Bhagavad Purana states: The Supreme Lord is the beginning, the end and
> the
> > middle as well. The Moksa Dharma states: The Supreme Lord has neither
> > beginning nor ending, more the demigods and seers cannot penetrate. The
> > compound word asanga-sastrena means the wisdom of non-attachment arising
> > from association with Vaisnava devotees of the Supreme Lord. With the
> sword
> > of detachment sharpened by meditation on the wisdom of renunciation. By
> > this method the world does not become a place of bondage. By knowledge of
> > the Vedic scriptures and practice the knowledge of the brahman or
> spiritual
> > substratum pervading all existence will be revealed to one. It is
> confirmed
> > in the Vedic scriptures that: Meditation verily is the way and the means
> > for discrnment and detachment. Such a one will not be bound although
> others
> > will. The purport is that with the weapon of detachment one should sever
> > ties with everything except the Supreme Lord Krishna and His authorised
> > avatars or divine incarnations and expansions. The Moksa Dharma states:
> > When on surrenders unto the Supreme Lord one does not suffer or grieve.
> > Neither is one born, nor does one die. Such a one is verily situated in
> the
> > brahman. Only one who has been graced by the blessing of the Supreme Lord
> > can be elligible to become qualified to attain this. The describibng of
> the
> > means of severing attachment have been given for the sake of an aspirant
> > receiving the Supreme Lord grace. No other shelter or refuge exists in
> all
> > creation other than the Supeme Lord Krishna and this fundamental
> > understanding must be realised. Since this material existence is like a
> > horse with an unstable gait it is known as unsteady. That it is immutable
> > is because samsara or the perpetual cycle of birth and death is like a
> > stream and endless until one achieves moksa or liberation from material
> > existence. This liberation is determined by detachment. The firm
> conviction
> > that the Supreme Lord is transcendental to everything in the physical
> > existence is the knowledge gained from the destruction of this ancient
> > banyan tree.
> >
> > One can see that all the three schools emphasize on the need to turn away
> > from the world, that is worldly attachments, and keep the goal of
> reaching
> > one's true abode, mokṣa, unswerving. An ideal vedantin would therefore
> > realize at the earliest opportunity in life that one aught not to be
> overly
> > indulging in the world but on the contrary reduce his engagement with it
> as
> > far as possible and keep it to the minimum of sustaining his body and
> > sadhana. His attitude therefore is, to put in Purandara Dasa's words:
> > allide nammane, illiruvudu summane: My true abode is That, There, moksha;
> > while what is here, this world, is insubstantial.  It would be beneficial
> > to see what Prahlada has to say on this:
> >
> >
> > *śrī-prahrāda uvāca*
> >
> > *kaumāra ācaret prājño  dharmān bhāgavatān ihadurlabhaṁ mānuṣaṁ janma**
> tad
> > apy adhruvam arthadam*
> > (Srimad bhagavatam 7.6.1) *śrī
> > <http://vedabase.com/en/synonyms-index?original=sri>-prahrādaḥ
> > <http://vedabase.com/en/synonyms-index?original=prahradah> uvāca
> > <http://vedabase.com/en/synonyms-index?original=uvaca>* — Prahlāda
> > Mahārāja
> > said; *kaumāraḥ <http://vedabase.com/en/synonyms-index?original=kaumarah
> >*
> > —
> > in the tender age of childhood; *ācaret
> > <http://vedabase.com/en/synonyms-index?original=acaret>* — should
> > practice; *prājñaḥ
> > <http://vedabase.com/en/synonyms-index?original=prajnah>* — one who is
> > intelligent; *dharmān
> > <http://vedabase.com/en/synonyms-index?original=dharman>* — occupational
> > duties; *bhāgavatān
> > <http://vedabase.com/en/synonyms-index?original=bhagavatan>* — which are
> > devotional service to the Supreme Personality of Godhead; *iha
> > <http://vedabase.com/en/synonyms-index?original=iha>* — in this life;
> > *durlabham
> > <http://vedabase.com/en/synonyms-index?original=durlabham>* — very
> rarely
> > obtained; *mānuṣam <http://vedabase.com/en/synonyms-index?original=
> manusam>*
> > —
> > human; *janma <http://vedabase.com/en/synonyms-index?original=janma>* —
> > birth; *tat <http://vedabase.com/en/synonyms-index?original=tat>* —
> that;
> > *api
> > <http://vedabase.com/en/synonyms-index?original=api>* — even; *adhruvam
> > <http://vedabase.com/en/synonyms-index?original=adhruvam>* —
> impermanent,
> > temporary; *artha
> > <http://vedabase.com/en/synonyms-index?original=artha>-dam
> > <http://vedabase.com/en/synonyms-index?original=dam>* — full of meaning.
> >
> >
> >
> > *yathā hi puruṣasyeha viṣṇoḥ pādopasarpaṇamyad eṣa sarva-bhūtānāṁ priya
> > ātmeśvaraḥ suhṛt*
> >
> >
> > *The human form of life affords one a chance to return home, back to
> > Godhead. Therefore every living entity, especially in the human form of
> > life, must engage in devotional service to the lotus feet of Lord Viṣṇu.
> > This devotional service is natural because Lord Viṣṇu, the Supreme
> > Personality of Godhead, is the most beloved, the master of the soul, and
> > the well-wisher of all other living beings.*
> >
> > From this sample we can see that the scripture too, apart from strong
> Vedic
> > utterances like 'na karmaṇā, na prajayā danena, tyāgenaike
> amṛtatvamānaśuḥ'
> > (neither by action nor by progeny or wealth, only by renouncing these,
> some
> > have attained immortality), 'yatheha karmachito lokaḥ kṣīyate,
> evamevāmutra
> > puṇyachito lokaḥ kṣīyate' (just as anything achieved in this world
> through
> > action wastes away, so too that which is gained by merit, in the other
> > world too diminishes.' there is the clarion call to give up one's
> > engagement with the world at the earliest and strive for realizing one's
> > true abode of liberation.
> >
> > If anyone is intent upon probing the world to discover its secrets, it is
> > only driven by his personal curiosity and not dictated by his vedantic
> > affiliation to this or that school. Thus, someone practicing Advaita
> > sadhana can very well engage in such research activity just as someone
> who
> > follows non-advaitic schools: the common motivating factor is one's quest
> > to know the hidden secrets of the universe. Or at best inventing those
> > facilities that would help mankind lead a more comfortable life, give him
> > relief from disease, etc. All this might fall in the category of 'Ishvara
> > seva through mānava seva' and help in chittashuddhi. All three know very
> > well that the goal of their life is detachment from the world resulting
> in
> > liberation.
> >
> > An excerpt from a dialogue from 'Exalting Elucidations', chapter: Śāstra
> > and Science' p.287 (Sri Vidyatirtha Foundation, Chennai):
> >
> > Sringeri Jagadguru Sri Abhinava Vidyatirtha Swamiji:  //Of course there
> are
> > many advantages that we get from science.There is no doubt at all about
> it.
> > But it is not necessary to accept what some scientists conclude through
> > imagination and faulty logic. At any rate, there is absolutely no rule
> that
> > just because one is a scientist, one should be an atheist. Many great
> > scientists were theists and even now there are many scientists who
> believe
> > in God. Thus, dedication to science does not necessitate the denial of
> > consciousness other than matter.//
> >
> > Om Tat Sat
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