[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 55 - 66 Soham Vs Dasoham

[pavan akula]

From the words of my gurugaru I hear one important thing: we should not
imitate the persons who know about themselves as like bhagavan ramana
maharishi and we should not follow the murka (who didn't follow their daily
ritual things)
the poundraka vasudeva came into first categorie he himself think that he
is a god with out gaining the knowledge about he is atma. If he knows that
there is no rival with lord krishna
Explanation about my guruji words 1. About person who knows himself as
atma: he knows that he is atma he is himself atma a single thing there in
the world as he is single thing in the world he knows what is going and
what is happened in the past and all Eg: shringeri sharada petam when
shankaracharya going through that one snake is giving shadow to frog he saw
with his antranetra he see that it is place where rushyashrunga maharishi
stays in his days that is power of person who knows himself as atma even if
he didn't do daily ritual things there was no karma brasta to them bcz he
always with in themselves with God a question will arise then why the
holders of shankara peetams do daily things to show what do to the world
that's why they called as acharyas even though they know that they are the
atma they do the things like bhishmaacharya. coming to 2nd thing about
murka  he is also didn't do daily ritual things but we should not follow if
we follow we lose our valuable time bcz in advaita kalam i.e., time is very
important. It is happened in the life of bhagavan ramana maharishi his body
related person one didn't do sandyavandanam they told this thing to ramana
maharishi they  asked him he told that even ramanamaharshi didn't do those
things why should I? Just think one thing in his life after operating
sarcoma to ramana maharishi some disciples unknowingly put heater in the
room they think that it will heat room but bcz of that his body skin
cracked in to pieces in the morning the doctor asked who did it and asked
ramana maharishi that why you didn't told that u r paining he replied that
u put this heater for to keep this happy, it is telling that it is feeling
pain iam seeing what is going can a normal person who didn't gain that
knowledge reply like that? So don't try to act like that even poundraka
vasudeva do this but to imitate krishna he always thinking about krishna he
always compare himself with krishna that's why after his death he united
with krishna
On 09-Apr-2015 4:32 pm, "V Subrahmanian via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> It would also be pertinent to note two Vishnupurāṇa verses Shankara cites
> in the Vishnu sahasranāma bhāṣya introduction:
>
> *सकलमिदमहं च* *वासुदेवः*
>
>      *परमपुमान्*परमेश्वरः स एकः ।
>
> इति मतिरचला भवत्यनन्ते
>
>      हृदयगते व्रज तान्विहाय दूरात् ॥ 3.7.32 ||
>
> ['All this including me is nothing but Vāsudeva, the supreme Person (uttama
> puruṣaḥ), the supreme Ishwara, One alone.'  He who has fixed his mind thus
> in the Infinite Brahman that is established in his heart ('yo veda nihitam
> guhāyām parame vyoman' of the Taittiriya which teaches that the Supreme has
> to be realized in the heart) -  will never be touched by death, samsāra).
>
> Shankara cites another verse from the same Vishnupurāṇa in that
> introduction, a little later:
>
> *अहं हरिः सर्वमिदं जनार्द्दनो* नान्यत् ततः कारणकार्य्यजातम् ।
> ईदृङूमनो यस्य न तस्य भूयो भवोद्भवा द्वन्द्वगदा भवन्ति ।। 1.22.86 ।।
>
> ('I am Hari, all this (universe) is Janārdana, there is none other than Him
> as cause-effect combine.  He who has thus realized will never be caught in
> samsāra.)
>
>
> [But that is not all; for Madhvas the word 'aham' is not the one that is
> commonly understood; it is 'aheyam' or it is 'aham tadadhīnaḥ' or some such
> meaning and not identity as advaitins understand. ]
>
> Here too one can note the Māṇḍūkya scheme of 'cause-effect dual’ which
> consists of the manifest (kṣara) and the unmanifest (akṣara).  The BG 15th
> chapter 'Purushottama' is also reflected here in the word 'parama pumān' in
> the first cited verse.
>
> regards
>
> subrahmanian.v
>
>
>
> On Thu, Apr 9, 2015 at 12:35 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste
> >
> > Commentary - Vaadiraaja has decided to bowl a bouncer. He is angry to
> > see two consecutive Sixes hit. He starts running to bowl the next
> > ball.
> >
> > Nyayaratnavali Slokas 55 to 66 are attacking the Advaiti Tattva
> > So'ham. But Vaadiraaja has not understood this So'ham Tattva at all.
> > He is referring to the Paundraka story in Bhagavata Purana to support
> > his attack.
> >
> > त्वं वासुदेवो भगवानवतीर्णो जगत्पति: ।
> > इति प्रस्तोभितो बालैर्मेने स्वात्मानमच्युतम् ॥
> > कदाचित् पौण्ड्रको नाम काशिराजः प्रतापवान् ।
> > वासुदेवोऽहमित्यज्ञो दूतं कृष्णाय प्राहिणोत् ॥
> > The powerful King Paundraka of Kashi was praised by fools saying 'You
> > are the God Vaasudeva the Lord of the World descended to earth ' and
> > he thought he himself was Krishna. That ignorant King thinking 'I am
> > Vaasudeva'  once sent a messenger to Krishna.
> > Advaiti comment - Bhagavata is saying Paundraka was King of Karusha.
> > King of Kashi was Paundraka's friend.
> > कत्थनं तदुपाकर्ण्य पौण्ड्रकस्याल्पमेधसः ।
> > उच्चकैरुग्रसेनाद्याः सभ्याः प्रजहसुस्तदा ॥
> > Hearing the boasting of the foolish Paundraka 'I am Vaasudeva'
> > Ugrasena and others in Dwaraka assembly laughed loudly.
> > इति भागवते स्पष्टं सोऽह्ंभावो ह्यनेकधा ।
> > यतो विनिन्दितस्तस्मात् को वा तं भावयेद्बुधः ॥
> > This 'I am He' So'ham principle is many times degraded clearly in
> > Bhagavata Purana. Which wise man will encourage it?
> > अच्युतोऽहमनन्तोऽहं गोविन्दोऽहं सनातनः ।
> > इति मायावादिनां या भावना नित्यकर्मणि ॥
> > अहमेवाच्युतोऽस्मीति वासुदेवोऽहमित्यपि ।
> > या भावना पौण्ड्रकस्य को विशेषोऽनयोर्वद ॥
> > 'I am the Eternal Acyuta, Ananta, Govinda' this feeling in obligatory
> > acts - Nitya Karma of the Maayaavaadis and the Paundraka's feeling 'I
> > am Acyuta. I am Vaasudeva'. Tell me what is the difference between
> > them?
> > वचनं किल तज्ज्ञानं बालानां भाषितं किल ।
> > दैत्यः किलाधिकारी च यः कृत्रिमचतुर्भुजः ॥
> > रथस्थहेमगरुडारूढो यश्च पथि व्रजेत् ।
> > अज्ञोऽल्पमेधाः स किल कत्थनं किल तद्वचः ॥
> > That knowledge 'I am Vaasudeva' is surely the words of ignorant
> > children. That demon Paundraka the Impersonator with fake four-hands
> > was riding his chariot with golden Garuda in the streets. He was an
> > ignorant fool surely. His words were boasts surely.
> > सभ्यानामपहास्यं चेत्याह निन्दां पदे पदे ।
> > यदि तत्वज्ञानमिदं तर्हि निन्दां शुकोऽसकृत् ॥
> > कुतश्चकार योगीन्द्रो महासंसदि योगिनाम् ।
> > ज्ञानिनोऽस्य शिरः कस्माच्छ्रुतदेवगृहातिथि: ॥
> > चिच्छेद भगवान्कृष्णः कुपितो दूतवार्तया ।
> > शुकस्य सूत्रकारस्य राज्ञो राजसभासदाम् ॥
> > कृष्णस्य चाप्रियं ज्ञानं मिथ्याज्ञानं न संशयः ।
> > दासोऽहमिति यज्ज्ञानं तत्वज्ञानं तदेव तत् ॥
> > The people in the assembly made fun of Paundraka and degraded him
> > again and again. If So'ham is the correct knowledge why did the best
> > of Yogis Shuka degrade him many times in the assembly of Yogis? Even
> > though a guest of this 'God of Wisdom' why did Krishna Bhagavan
> > getting angry by the words of the messenger cut off this 'Jnani's
> > head? The Jnana So'ham 'I am He' is a false knowledge without a doubt
> > and it is disliked by Shuka, the Sutrakara, Ugrasena, his assembly
> > members and Krishna. The Jnana 'Daaso'ham' 'I am His servant' is the
> > only correct knowledge.
> >
> > Advaiti response -
> >
> > People learned in Bhagavata have told me Vaadiraaja has not given
> > correct picture of 'So'ham' principle and he has not even given
> > correct picture of Bhagavata Paundraka story. In that story it is
> > clearly said Paundraka imagined he ALONE was Vaasudeva and none other.
> > He was a cheap Impersonator. He thought the real Krishna was a fake
> > Krishna. He asked Krishna to give up His weapons. This is foolishness.
> > It is not in any way connected with 'So'ham' 'I am He' principle.
> >
> > The 'I am He' principle is coming from 'Vaasudevaha Sarvam Iti' and
> > 'Tattvamasi' principle. Vaasudeva is everything. He is me, He is you,
> > He is every person in the world He is every animal, also every
> > creature and every thing in the Universe. The person understanding
> > this is a Jnani. He is a rare Mahatma. Sa Mahaatmaa Durlabhaha. Not
> > understanding this Vaadiraaja is angry with us. To him we say -
> >
> > त्वयि मयि चान्यत्रैको विष्णुर्व्यर्थं कुप्यसि मय्यसहिष्णु: ।
> > सर्वास्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदज्ञानम् ॥
> > In me, in you and everywhere there is One Vishnu. Being Intolerant you
> > are angry with me. It is a waste. See yourself in all and everywhere.
> > Give up the Bheda Bhavana the sense of Difference. Accept
> > Nondifference.
> >
> > Vaadiraaja is taking Bhagavata example but he is not getting the
> > complete picture of that Holiest of Holy Vaishnava scriptures. He must
> > read the 11th Skandha. In Uddhava Gita clear Advaitic thinking is
> > prsented. Many Vaishnavas are concentrating only on 10th Skandha with
> > stories of Krishna and Gopis. Krishna dancing with Gopis is fine but
> > we have to also read the higher philosophy in the 11th Skandha Uddhava
> > Gita.
> >
> > Some Slokas from Uddhava Gita with Translation by Swami Madhavananda -
> >
> > असत्त्वादात्मनोऽन्येषां भावानां तत्कृता भिदा ।
> > गतयो हेतवश्चास्य मृषा स्वप्नदृशो यथा ॥ 8 - 31
> > As objects other than the Atman are unreal, diversity caused by them
> > is false, as also Its passage to other spheres with its causes, as in
> > the case of a man seeing dreams.
> > मनसा वचसा दृष्ट्या गृह्यतेऽअन्यैरपीन्द्रियैः ।
> > अहमेव न मत्तोऽन्यदिति बुध्यध्वमंजसा ॥  8 - 24
> > Understand this rightly that by mind, speech, sight, and the other
> > organs I alone am cognised, and nothing else.
> > गुणेषु चाविशच्चित्तमभीक्ष्णं गुणसेवया ।
> > गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥ 8 - 26
> > The mind which through constant dwelling on sense objects is attached
> > to them, and the sense objects which influence the mind, one should
> > give up both, being identified with Me.
> > बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुतः ।
> > गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥  6 - 1
> > The Lord said - The soul is described as bound or free from the point
> > of view of My Gunas, but it is not so in reality. And since the Gunas
> > are the creation of Maya, there is, in my opinion, neither bondage nor
> > liberation.
> > एवं समाहितमतिर्मामेवात्मानमात्मनि ।
> > विचष्टे मयि सर्वात्मज्योतिर्ज्योतिषि संयुतम् ॥ 9 - 45
> > With one's mind thus absorbed, one sees Me alone in oneself and sees
> > oneself united to Me, the Self of all - like light united to light.
> >
> > Even though some devotee may think 'I am His servant' 'Daaso'ham' it
> > is a starting point only. He must in course of time come to realize
> > 'So'ham' 'I am He'.
> >
> > I would like comments from learned members on this discussion.
> >
> > Commentary - Vaadiraaja has bowled the bouncer. The Advaiti batsman
> > has anticipated it and hooked it over deep Square Leg for another Six
> > runs. Captain Madhvacharya is shaking his head in disbelief.
> >
> >
> > --
> > Regards
> >
> > -Venkatesh
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