[Advaita-l] My notes on the vicAra sAgara 1

[H S Chandramouli]

Pranams Sri Sadananda Ji,

Even if you have reference to the date on which the talk was delivered, I
think we can get reference to the talk number.

Regards

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On Sun, Jun 7, 2020 at 12:12 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Pranams Sadananda Ji,
>
> Reg  <<  Theorder of reality of ring, bangle, bracelet, etc., must be
> different from the Goldfrom which they came, by which they are sustained
> and into which they go back >>,
>
> Do you by any chance have reference to the talk number in which Swami
> Paramarthananda Ji has made such a statement? Topic number and page number
> of Vichara sagara? To the best of my knowledge, Swami Paramarthananda Ji
> has not made such a statement. On the other hand,  in a talk devoted
> entirely to the topic of pariNAma and vivarta, he has very clearly
> explained gold-ornament as well as poy-clay as pariNAma modifications only.
> Unfortunately my earlier attempts here and elsewhere to get a reference to
> that talk did not succeed.
>
> Pranams and Regards
>
>
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> On Sun, Jun 7, 2020 at 11:22 AM Kuntimaddi Sadananda via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> The following write-upis based on the Notes taken during Swami
>> Paramarthanandaji’s class onVicharasagara of Nischaladaasa – I used to
>> attend Swamiji’s class whenever I was in India. These notes are based on my
>> understanding. I am posting this in parts due to its length. With PraNAms
>> toSwamiji. -----------------------------------------------------------------------
>> Aatma is adhiShTaanam orsubstratum for everything. It is the seer,
>> experiencer, but it cannot be seenor experienced.  Bri. Up statement says
>> –na dRiShTeH draShTaaram pasyeH,na shruteH shrotaaram shRiNuyaat, na manteH
>> mantaaram manveethaaH, na vijnaateHvijaataaram vijaaneeyaaH| Esha ta aatma
>> sarvantarH. III-4-2.  That whichsees but that which cannot be seen, that
>> which hears but that which cannot beheard, that which thinks but that which
>> cannot be an object of thought, thatwhich knows but that which cannot be
>> known. That is your own self, whichpervades everything as the substantive
>> of all.
>>
>> It is adhiShTaanam forthe universe – the universe is adhyaasa or
>> superimposition on the adhiShTaanamaatma that you are. It is like snake is
>> adhyaasa on rope. Snake is mithyaa. Itis like the mirage waters on the
>> dry-sand.
>>
>> The world is mithyaa. Thatis, it is only apparently existing but not
>> really existing. That which changesis only experientially real or
>> transactionally real but not really real. Henceit comes under neither real
>> nor unreal, sat asat vilakshaNam. Since it isneither sat nor asat it is
>> called mithyaa. Every mithyaa vastu or object musthave an adhiShTaanam or
>> aadharam or support for its existence. I am, as
>> pureexistence-consciousness, is the very substratum for everything and I am
>> theprojector, sustainer, and experiencer (PSE) of the whole universe. The
>> aboveBri. Up. mantras, for example, provides scriptural support.
>>
>> The world is mithyaa,and samsara, therefore, is also mithyaa. That which
>> appears and experienced isnot really real but apparently real since it is
>> ever-changing. When there issomething changing, then there must be a
>> changeless entity with a reference to whichthe changes can be noticed. Thus
>> there are two realities one changing entityand the other the changeless
>> substratum that supports the changing entity. Theorder of reality,
>> therefore, must differ between these two. For example, at therelative
>> level, Gold is the changeless substratum in all changing ornaments,such as
>> rings, bangles, etc. A ring can become a bangle, and a bangle canbecome a
>> bracelet. However, as Gold, there is no change in these changes. Theorder
>> of reality of ring, bangle, bracelet, etc., must be different from the
>> Goldfrom which they came, by which they are sustained and into which they
>> go back.Hence Gold is adhiShTaanam or substratum for all gold ornaments.
>> Gold is morereal than the rings, bangles, etc, the forms that Gold appears.
>> Names and formsof Gold are not gold as they are only appearances. The
>> functions or utilitiesof these names and forms also do not belong to Gold.
>> The gunas orattributes of a ring, bangle, etc that differentiate one form
>> from the other donot belong Gold. The same principle applies to the world
>> that involves namesand forms of all objects. These names and forms or
>> attributes or gunas whichdifferentiate one from the other do not belong to
>> the adhiShTaanam orsubstantive of these names and forms of objects of the
>> world.
>>
>> From the scriptures, welearn that the adhiShTaanam or substratum for the
>> entire universe is sat alone,which is really real as it is changeless. Any
>> finite can undergo a change sinceit is finite. Only infinite cannot undergo
>> a change. Hence sat is infinite.Infinite cannot exclude anything, therefore
>> sat is the essence of everything.Infinite cannot be perceived.  Therefore
>> sat because of which the wholeworld exits is imperceptible.
>> Elimination of mithyaais not possible. Samsaara is mithyaa, and therefore
>> its elimination is notpossible. Then the very seeking for moksha is futile
>> since it involves the eliminationof the limitations and thus samasaara.
>> Hence the elimination of samsaara ornegation of the perceptual world is not
>> possible since it is mithyaa. Seekingto eliminate samsaara is, therefore is
>> wrong and illogical. In fact this notionthat I want to eliminate all my
>> problems forms one of the biggest obstacles formoksha. Hence any pursuit to
>> eliminate the samsaara, which is mithyaa is boundto fail since one is
>> trying to eliminate that which has no reality of itsown.
>>
>>
>> The very seeking toeliminate samsaara or the world of appearance by a
>> process itself will resultin two problems.
>>
>> 1. Seeking will not besuccessful since one is trying to eliminate
>> samsaara or limitations which arenot real.
>> 2. More importantly, thevery effort to eliminate the mithyaa object or
>> vastu gives more reality to themithyaa object. By the very process to
>> eliminate that which is not real ormithyaa will only give more reality to
>> it but also makes the problem moredifficult. It is similar to trying to
>> kill the rope-snake that is perceived.Rope-snake cannot be killed by any
>> means. And the very pursuit of killing therope-snake gives more reality to
>> the snake than it deserves. Hence any pursuitto eliminate the rope-snake
>> will bound to be a failure. What needs to beunderstood is that it is really
>> rope, and there is no snake at the place andtime where the rope is.
>>
>> -----To be continued.
>> Hari Om!
>> Sadananda
>> -----------------------------
>>
>>     On Sunday, 7 June, 2020, 09:45:28 am IST, Binod Singh via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>  PraNAma,
>>
>> First of all, this group has done a wonderful job of explaining and
>> propagating Advaita Vedanta and I really appreciate the passion and
>> hardwork of all the members here. I hope for higher spiritual progression
>> for everyone.. Gurprasaad.
>>
>> I am currently living in Canada and was supposed to go to India in April
>> as
>> my family is in Delhi. But due to this Corona, I don't see travelling for
>> at least a year.
>> I was planning to get the CDs on "vicAra Sagaram" by Swami ParamArthananda
>> Saraswati ji from Sastraprakasika Trust in Chennai which runs
>> vedantavidyarthisangha.org or yogamalika.org
>>
>> Unfortunately, they only deliver and transact in India only. I was hoping
>> if someone has the MP3s and can forward it to me. I can pay the due amount
>> as well by whatever means convenient . I have been waiting for a couple of
>> years to get the pravachanam and I don't want to delay studying
>> this grantha.
>>
>> Please let me know if you need any details from me.
>>
>> Regards,
>> Binod Singh
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