[Advaita-l] Time not Death

[H S Chandramouli]

Pranams.



Reg  << Am I getting it wrong? >>,



Since you are asking, I am answering. I think so.



When you ask  << Can it be considered as real or truth?>>,  the answer is Time
is vyAvahArika satya. It is anirvachaniya, just as mAya is. I hope I have
stated my understanding clearly.



Regards

On Tue, Jun 20, 2017 at 11:56 AM, Sujal Upadhyay <sujal.u at gmail.com> wrote:

> prANAms,
>
> There is no one 'else' to experience it separately. If you say, there is
> absolutely no one who can experience, then we are negating Brahman. Is it
> not SunyavAda? If we do not agree that such a state exists, which is beyond
> mAyA, then is this the final position of advaita?
>
> If one has to explain this non-dual state, how can one explain this
> inexplainable state?
>
> Secondly, 'concept' means 'it is construct of mind' because in nirvikalpa
> samAdhi and in deep sleep, one is beyond time. 'Change' is the nature of
> time' Anything that changes is not constant. Can it be considered as real
> or truth? Am I getting it wrong? Does the state of nirvikalpa samAdhi
> accept time as eternal truth? Does advaita accept time as eternal and hence
> truth? Please clarify.
>
> OM
>
> Sujal
>
>
> On Tue, Jun 20, 2017 at 11:48 AM, H S Chandramouli <
> hschandramouli at gmail.com> wrote:
>
>> Reg  << when mind is extremely purified, we will have to rise above
>> mAyA. Hence for such a divine soul, time is a concept of mind as when one
>> is in suShupti or in samAdhi, one does not experience any time i.e. one is
>> not aware of how much time one has spent in deep sleep (suShupti) or how
>> much time one was in nirvikalpa samAdhi.>>,
>>
>>
>>
>> When one has transcended mAya, or in Sushpti or samAdhi, one does not
>> experience Time. So how can it be a “concept”. He just does not experience
>> it at all. Period.
>>
>>
>>
>> Regards
>>
>> On Tue, Jun 20, 2017 at 11:34 AM, Sujal Upadhyay <sujal.u at gmail.com>
>> wrote:
>>
>>> praNAms,
>>>
>>> Without Space and time i.e. deSa and kAla, there can be no activity and
>>> hence no creation, preservation and destruction. Hence when talking about
>>> any activity, these two have to be taken into account, but from pArmArthika
>>> satya, one is only aware of Self- Atman or Brahman and nothing else.
>>> Brahman devoid of space and time is nirvikalpa, achala, etc It cannot do
>>> any activity.
>>>
>>> In order to understand creation and for sake of explanation for various
>>> doubts, mAyA and so space and time has to be taken into account. But if one
>>> wishes to move ahead i.e. go further deep to finally cross the border of
>>> mAyA, then mAyA, space, time and any such phenomenon has to be downgraded
>>> i.e. it's importance has to be decreased, so that mind will stop getting
>>> attached to them or getting attracted or immersed into them and finally
>>> rise above them to enter into nirvikalpa samAdhi.
>>>
>>> From collective view point, we cannot ignore mAyA, space and time, but
>>> from individual standpoint, one day, when mind is extremely purified, we
>>> will have to rise above mAyA. Hence for such a divine soul, time is a
>>> concept of mind as when one is in suShupti or in samAdhi, one does not
>>> experience any time i.e. one is not aware of how much time one has spent in
>>> deep sleep (suShupti) or how much time one was in nirvikalpa samAdhi.
>>>
>>> When there is no time, there cannot be any space or any distance that
>>> can be traveled. If there is no distance or space between observer and
>>> object (of / under observation), then there cannot be any object. Only pure
>>> consciousness remains. There is in-explainable (deep) peace. eko Brahman -
>>> SAntam Sivam advaitam.
>>>
>>> So, we will have to take both statements (and both arguments) in right
>>> context.
>>>
>>> When bhagavAn says, he is both time and *beyond time*, what I understand
>>> is, bhagavAn or KRShNa is both sAkAra and nirAkAra or saguNa and nirguNa.
>>>
>>> OM
>>>
>>> Sujal
>>>
>>>
>>> On Tue, Jun 20, 2017 at 11:18 AM, H S Chandramouli via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> Maya is anirvachaniya. It is not correct to state that it does not exist
>>>> nor is it correct to say that it is only a concept. It is vyAvahArika
>>>> satya. Same applies to kAla or Time. Upanishads clearly mention
>>>> "creation"
>>>> of Time.
>>>>
>>>> Regards
>>>>
>>>> On Mon, Jun 19, 2017 at 7:49 PM, Vēdānta Study Group via Advaita-l <
>>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>>
>>>> > hariH Om.
>>>> >
>>>> > */// Time is just a concept. It is like Maya. There is nothing called
>>>> Maya
>>>> > ///*
>>>> >
>>>> > Is there any pramana to suggest the above? As far as I know,
>>>> shankarAchArya
>>>> > mentions avidyA (for the sake of our discussion let us akin it to the
>>>> > samaSTi mAyA) as having bhAva. It is a vastu enjoying existence,
>>>> albeit a
>>>> > dependent one. Therefore I am not too sure how we're saying there is
>>>> > nothing called mAyA. As far as 'time' being just a concept, even this
>>>> I
>>>> > would approach with some skepticism. Space is just as real (or
>>>> unreal) as
>>>> > time is, in that they're both mithyA, but have a dependent vyAvahAra
>>>> > reality.
>>>> >
>>>> > If time were just a concept, it would not be influenced by anything,
>>>> which
>>>> > we know to be untrue. But that aside, I'm we have shAstra to indicate
>>>> that
>>>> > mAyA is an existing principle, as are dEsha-kAlA
>>>> >
>>>> > Namaste,
>>>> > Prashant
>>>> >
>>>> >
>>>> > On 19 June 2017 at 02:20, Jaldhar H. Vyas via Advaita-l <
>>>> > advaita-l at lists.advaita-vedanta.org> wrote:
>>>> >
>>>> > > On Sun, 18 Jun 2017, R Krishnamoorthy via Advaita-l wrote:
>>>> > >
>>>> > > Time is just a concept. It is like Maya. There is nothing called
>>>> Maya. We
>>>> > >> give the name Maya to things which we are not able to fully
>>>> understand
>>>> > or
>>>> > >> is beyond our logic. Time also does not exist. It is the name
>>>> given to
>>>> > the
>>>> > >> duration that elapses between any two events which is measurable
>>>> and
>>>> > fully
>>>> > >> recognisable. In the the Lord says I am Time to indicate He is
>>>> eternal
>>>> > >> that
>>>> > >> is the duration of His presence is lmmeasurable. And All beings or
>>>> non
>>>> > >> beings
>>>> > >> have limited duration between their birth to their death or end.
>>>> > >>
>>>> > >
>>>> > > This is true.  But it isn't it strange that people are afraid of
>>>> death
>>>> > but
>>>> > > not afraid of time?  Shankaracharya brings this out in the
>>>> mohamudgara
>>>> > > stotra in which he admonishes an old man who is studying to
>>>> vyakarana to
>>>> > > "bhaje govindam".
>>>> > >
>>>> > > This is another example of bad interpretations and translations.
>>>> Some
>>>> > > make it out to be some sort of tirade against grammar which is
>>>> ridiculous
>>>> > > to anyone who knows the position vyakarana plays in Sanskrit
>>>> scholarship.
>>>> > > (In fact according to thinkers like Bhartrahari, it is itself a
>>>> form of
>>>> > > Vedantic sadhana.)  No; what the acharya is saying is that why
>>>> would you
>>>> > > wait until your time has almost run out to begin sadhana?  The
>>>> right time
>>>> > > is now.
>>>> > >
>>>> > >
>>>> > >
>>>> > > --
>>>> > > Jaldhar H. Vyas <jaldhar at braincells.com>
>>>> > > _______________________________________________
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>>>
>>>
>>
>