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Re: Vedanta (2 of 4)
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To: alt-hindu@uunet.uu.net
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Subject: Re: Vedanta (2 of 4)
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From: lchiluku@ucsd.edu (R. & L. Chilukuri)
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Date: 4 Apr 1995 03:55:44 GMT
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From news@network.ucsd.edu Mon Apr 3 23: 44:59 1995
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Newsgroups: alt.hindu
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Organization: Univ of California at San Diego
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References: <3lho7r$cqm@ucunix.san.uc.edu>
In article <3lho7r$cqm@ucunix.san.uc.edu>, manish@cadence.com says...
>viShaya: The bangle, the ring, and the gold itself, its all gold!
> Shankaracharya explained this in the Swarna Gita
> But, let us give the benefit of doubt to Shankara because
hemistry
> and physics wasn't very advance then so the poor guy couls have
made
> better choice otherwise.
Ma vidvisha vahai.. Let there be no mistrust between the teacher and the
student. I prefer to give Sri Sankara the benefit of my attention. The
teacher is using simple examples and analogies to assist seekers, and not
to explain the nature of Brahman. I do not fully appreciate the teacher's
example, but will NOT lash out at the teacher. I am willing to question,
but will not be disrespectful towards my teacher (Note: I was the one who
posted a question regarding clay being the substratum of the pot).
I have at times been able to fully appreciate the oneness of akash
(space), and the futility of trying to demarcate space with "boundaries".
This example was given to me many years ago by my teacher, Swami
Chinmayananda, and has since served me well as contemplative excercise.
BUT, I do NOT even DREAM that I am closer to Brahman as a consequence of
this exercise. It is just an exercise prescribed by my teacher, to
improve the subtlety of my mind-intellect. I have enough faith in my
teacher to obey him.
The same shraddha should be used when studying Sankara's texts.
>
>The advaita-vadins say:
>
> Well it is the underlying energy (matter <=> energy) that is the One
>
> The positive and negative energy is really all one.
>
> Well there is Brahman that causes 0 to appear as many.
>
I have never heard such pseudo-scientific crap from my teachers, all of
whom are sincere advaita-vadins.
>The advaita-vadins say:
>
>viShaya: Well all that just proves that Oneness is incomprehensible and
can
> only be realized not understood.
>
> I realize your presence.
>
> And finally, for a realization, three things must be present:
>
> 1. The realizee
> 2. That which is to be realized
> 3. The realization itself
>
> So again there are many, not one!
>
You have reduced "realization" to mere intellectual "cognition". Sorry. I
still respect my teachers enough to appreciate that they are trying to
help me with "pointers", despite the fact that pointing" is not possible.
>samSaya: ouch! How would you know that the realization has occured?
Since no
> realized person would than exist, how would and who would lead
the
> unrealized?
None of my teachers have said that the body dissappears as a consequence
of realization. On the contrary, all of them have pointed to the
sthitha-pragnya lakshanani, as being the qualities of the man of perfect
understanding.
Some of these discussions on Tat tvam asi have not been inspiring. Why
dont we discuss the sthitha pragnya lakshanani instead. It will give us
food for thought, and for implementation in day-to-day living.
>The advaita-vadins say:
>
>viShaya: Sruti is the teacher!
>
All advaita vadins I have heard emphasize devotion to the Guru and to
Narayana. The Guru is the one who lights the lamp of learning. The sruti
is both the scriptural truth and the instrument for teaching the
unteachable.
>To this we reply:
>
>samSaya: athato brahmn-jijnasa.
BRAVO
> Also, I wrote on "tat tvam asi" in the light of acintya
bheda-abheda
> and can forward a copy to anyone who wants it.
>
Please mail me a copy.
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>
>Epilogue: The swarnagita of jagadguru bhagavan adi Shankaracharya
deserves
> a place in the trash can for it draws conclusions from dead
matter
> Thus ends Part 2 of Shankaracharya's puppet show.
These last sentences were unecessary, do not add to your discussion, and
appear to have been included to incite others. Sorry, I will not take
your bait. Sri Adi Sankaracharya's texts have survived several centuries
and withstood many a criticism. It is apparent that you do not agree with
his teaching. At least, the Sankara's works force you to re-examine your
beliefs and to emerge better convinced of dvaita. At least in this sense,
they deserve a place in a library.
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Thank you
Shri Gurubhyo Namaha; Hare Krishna
Radhakrishna Chilukuri
