[Advaita-l] SATCHIDANANDENDRA WORKS-Orthodoxy?

[H S Chandramouli]

Pranams Sadananda Ji,

Reg  << Hence 'I am = this' is a notion that develops in the mind >>,

My understanding is the same.

Reg  << It is to that mind, instructions are to go a teacher to learn the
facts - tat vijnaasaswa - tat vijnaaraatham gurum eva abhigacchet.. etc >>,

This is where I believe there could be a difference in understanding. In my
understanding, the wrong notion which had appeared in the mind is due to
the veiling of the Atman/Brahman (which by its very nature is ever
revealing as you have stated) by ajnAna/avidyA. Therefore no amount of
instructions of any kind to the mind is of any help. What needs to be done
is destruction of the veil of ajnAna/avidyA. That is what is achieved by
the mahA vAkya. However in order to enable this, no doubt the mind has to
be cleaned up. But the cleaning up does not by itself result in the
destruction of the veil of ajnAna/avidyA covering the Ever Revealing
Atman/Brahman. This is my understanding.

Regards

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On Sun, Jun 14, 2020 at 11:30 AM Kuntimaddi Sadananda <
kuntimaddisada at yahoo.com> wrote:

> Chandramouliji - PraNAms
>
> As I understand;
>
> Brahman being infinite is ever revealing and also from its reference there
> is nothing else for it to get revealed.
>
> Jeeva we define using Swami Paramarthanandaji terminology, the reflection
> of the all-pervading Brahman in the local mind by chidaabhaasa. Thus we
> have OC, original all-pervading consciousness, the RM, the reflecting
> medium, the subtle body, and RC, the refecting consciousness.
>
> Since it is consciousness that is getting reflected. that mind which is
> now enlivened via RC, thinks that I am an independent conscious entity.
> That mind is confused. It is similar to moon thinking that I am a
> self-luminous entity in the sky not knowing that it is sunlight that it is
> reflecting.
>
>  Hence 'I am = this' is a notion that develops in the mind. It is to that
> mind, instructions are to go a teacher to learn the facts - tat vijnaasaswa
> - tat vijnaaraatham gurum eva abhigacchet.. etc.
>
> Hari Om!
>
> Sadananda
>
>
>
>
>
>
> On Sunday, June 14, 2020, 11:13:03 AM GMT+5:30, H S Chandramouli <
> hschandramouli at gmail.com> wrote:
>
>
> Pranams Sri Sadananda Ji and Sri Subrahmanian Ji,
>
> Somehow I got the feeling that in the views presented by both of you, the
> Svaprakashatva aspect of Brahman/Atman is missing. Brahman "reveals"
> Itself in the mind.
>
> Regards
>
>
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> On Sun, Jun 14, 2020 at 11:01 AM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> Dear Sada ji,  You are correct.  Here is an old post of mind which would be
> interesting to you, if you had not already seen it:
>
> Recently I was listening to the well-known Vishishtadvaitin scholar and
> exponent
> Sri VeLukkuDi Krishnan Swami's discourses on the TiruppAvai. He mentioned
> something that was very new and interesting to me:
>
> In the srivaishnava (vishishtadvaita) tradition there are two streams:
> propounded by Vedanta Desika and Pillai LokAcharya. While the former
> advocates
> sharaNAgati the latter disagrees with him that that is not the upAya but
> the
> Lord Himself is the upAya to be sought for mokSha. These two streams have
> gained very distinct positions in the srivaishnava tradition that they go
> by the
> names 'vaDakalai' and 'tengalai' respectively and a considerable amount of
> animosity too prevails between the two groups, expressing itself in
> somewhat
> awkward ways even to this day.
>
> The Swami presented the two 'schools' and appealed to the srivaishnavas in
> general to give up animosity. He sought to reconcile the two this way: For
> both
> these AchAryas, Ramanuja is the Master. They owe their highest loyalty to
> him.
> While Vedanta Desika advocated sharaNAgati as upAya he was basing it on the
> Vedanta ['yo brahmANam vidadhAt pUrvam....mumukShurvai sharaNam aham
> prapadye' of the Upanishad]. Pillai LokAchArya while denouncing the
> sharaNAgati
> as upAya argued that the Lord is Compassion personified and it is owing to
> His compassion that there can be moksha. 'sharaNAgati' would be a business
> approach for one will think: I have
> done sharaNAgati and therefore I must get moksha'. But the Lord's chief
> guNa of
> 'compassion' does not get a place in such a situation. Therefore, one
> should
> seek the Lord Himself and will get liberated out of His compassion. The
> reconciliation is this way: Both the Acharyas are only highlighting one
> aspect
> while they know for sure that the other aspect is also not to be lost sight
> of.
> Unless asked for one cannot get moksha. And unless 'granted' one cannot get
> mokSha. Thus both sharaNAgati and the Lord's compassion have their
> respective
> roles in an aspirant getting moksha.
>
> I remembered a parallel situation in Advaita. Dr. Mani Dravid SastriNaH, a
> top-ranking scholar of Advaita, once presented a paper where an aspect of
> the BhAmati and the
> VivaraNa schools were reconciled:
>
> While one holds that the moksha-giving knowledge is generated through the
> operation of the mind, the other holds that it is brought about by the
> mahAvAkya. Now, it might appear that these are two exclusive positions. The
> reconciliation lies in recognizing that it is impossible to the mind to
> generate
> the vRtti unless it is trained by the mahavakya-anusandhAnam. The mahAvAkya
> by
> itself, too, can't give knowledge unless it passes through the cultivated
> mind.
> Thus both the positions have the requirement of the other too and when this
> is
> kept in mind there will be no real difference between the two schools, in
> this
> aspect.
>
> This Advaitic scholar has worked out similar reconciliations of a few more
> aspects of these
> two streams.
>
> Regards,
> subrahmanian.v
>
>
>
> On Sun, Jun 14, 2020 at 8:26 AM Kuntimaddi Sadananda via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Subbuji - PraNAms
> > The following statements got my attention:
> > Bhamati : 2. The mind is the instrument for realization.
> >
> > Vivarana: 2. The mahavakya itself generates realization.
> > I am not sure if there is any conflict between the two statements.
> > 'mana eva manushyaanaam kaaranam bandha moksha yoH'
> > Mahavakya vichara has to be done with the mind only -Hence there is
> vRitti
> > vyaapti.
> > There is no phala vyaapti - since it is aparoxam.
> > The confusion is in the mind and realization also has to happen in the
> > mind only - Mind activated by chidaabhaasa has the notion that 'I am =
> > this' which is also ahankaara.
> > With mahaavakya vichaara using the mind, it has to recognize the pure
> > consciousness that I am, is not the mind but that which enlivens this
> mind
> > as well as all other minds too.
> > In addition,  even the Prakriti that includes the mind is only mithyaa,
> > and 'I am' is substantive for the mind and the world too.  This
> > understanding happens in a clear analysis (viveka) of the mahavakyas, by
> > the mind.
> > Not sure, How Sri Madhusudana discusses this.
> > Shree Venkatraghavanji can shed light on this.
> > Hari Om!
> > Sadananda
> >
> >
> >
> >     On Sunday, June 14, 2020, 08:08:56 AM GMT+5:30, Kuntimaddi Sadananda
> > via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >  Subbuji - PraNAms
> > Thanks for the post.
> > I like some concepts of Bhamati and some concepts of vivarana schools.
> > Need to think about it.
> > Hari Om!Sadananda
> >
> >
> >
> >     On Saturday, June 13, 2020, 04:37:19 PM GMT+5:30, V Subrahmanian via
> > Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >  Copied from an old post of Sri Ravisankar Mayavaram:
> >
> > 1. Brief summary of
> > differences:http://ambaa.org/pdf/bhamati-vivarana-differences-brief.pdf
> >
> > 2. Points of Difference Between Bhamati and Vivarana,  Based on the
> Bhumika
> > of Polagam Sri Rama Sastri, as explained by Dr. Mani Dravid Sastrigal
> and
> > translated by S.N.Sastri.
> >
> >  http://ambaa.org/pdf/bhamati-vivarana-diff_mds_sns.pdf
> >
> >  http://ambaa.org/pdf/bhamati_vivarana_diff_mds_sns_formatted.pdf
> >
> >
> > I received these documents a while ago from Late Sri Sundararaman mama, I
> > might have shared these with Advaita-L before.  Formatted version has no
> > new content, I did  that for my ease of reading.
> >
> >
> > Ravi
> >
> >
> > On Sat, Jun 13, 2020 at 3:57 PM Kuntimaddi Sadananda via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Bhaskarji - PraNAms
> > > Thanks, will be waiting for a more detailed explanation. Particularly
> how
> > > the explanations differ between the two schools.
> > > Hari Om!Sadananda
> > >
> > >
> > >
> > >
> > >
> > >
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