Raja Mordhwaj

 

राजा मोरध्वज की कथा...दो मिनट की ये कहानी रौंगटे खड़े कर देगी..अंत तक जरुर पढ़े!

महाभारत युद्ध की समाप्ति के बाद अर्जुन को वहम हो गया कि, वो श्रीकृष्ण के सर्वश्रेष्ठ भक्त है, अर्जुन सोचते की कन्हैया ने मेरा रथ चलाया, मेरे साथ रहे इसलिए में भगवान का सर्वश्रेष्ठ भक्त हूँ। अर्जुन को क्या पता था की वो केवल भगवान के धर्म की स्थापना का जरिया था। फिर भगवान ने उसका गर्व तोड़ने के लिए उसे एक परीक्षा का गवाह बनाने के लिए अपने साथ ले गए।

श्रीकृष्ण और अर्जुन ने जोगियों का वेश बनाया और वन से एक शेर पकड़ा और पहुँच जाते है भगवान विष्णु के परम-भक्त राजा मोरध्वज के द्वार पर। राजा मोरध्वज बहुत ही दानी और आवभगत वाले थे अपने दर पे आये किसी को भी वो खाली हाथ और बिना भोज के जाने नहीं देते थे।

महाभारत युद्ध की समाप्ति के बाद अर्जुन को वहम हो गया कि, वो श्रीकृष्ण के सर्वश्रेष्ठ भक्त है, अर्जुन सोचते की कन्हैया ने मेरा रथ चलाया, मेरे साथ रहे इसलिए में भगवान का सर्वश्रेष्ठ भक्त हूँ। अर्जुन को क्या पता था की वो केवल भगवान के धर्म की स्थापना का जरिया था। फिर भगवान ने उसका गर्व तोड़ने के लिए उसे एक परीक्षा का गवाह बनाने के लिए अपने साथ ले गए।

श्रीकृष्ण और अर्जुन ने जोगियों का वेश बनाया और वन से एक शेर पकड़ा और पहुँच जाते है भगवान विष्णु के परम-भक्त राजा मोरध्वज के द्वार पर। राजा मोरध्वज बहुत ही दानी और आवभगत वाले थे अपने दर पे आये किसी को भी वो खाली हाथ और बिना भोज के जाने नहीं देते थे।

भगवान से आज्ञा पाकर राजा महल में गया तो राजा का उतरा हुआ मुख देख कर पतिव्रता रानी ने राजा से कारण पूछा। राजा ने जब सारा हाल बताया तो रानी के आँखों से अश्रु बह निकले। फिर भी वो अभिमान से राजा से बोली कि आपकी आन पर मैं अपने सैंकड़ों पुत्र कुर्बान कर सकती हूँ। आप साधुओ को आदरपूर्वक अंदर ले आइये।

अर्जुन ने भगवान से पूछा- माधव ! ये क्या माजरा है ? आप ने ये क्या मांग लिया ? कृष्ण बोले -अर्जुन तुम देखते जाओ और चुप रहो।

राजा तीनो को अंदर ले आये और भोजन की तैयारी शुरू की। भगवान को छप्पन भोग परोसा गया पर अर्जुन के गले से उतर नहीं रहा था। राजा ने स्वयं जाकर पुत्र को तैयार किया। पुत्र भी तीन साल का था नाम था रतन कँवर, वो भी मात पिता का भक्त था, उसने भी हँसते हँसते अपने प्राण दे दिए परंतु उफ़ ना की ।

राजा रानी ने अपने हाथो में आरी लेकर पुत्र के दो टु'कड़े किये और सिंह को परोस दिया। भगवान ने भोजन ग्रहण किया पर जब रानी ने पुत्र का आधा शरीर देखा तो वो आंसू रोक न पाई। भगवान इस बात पर गुस्सा हो गए की लड़के का एक फाड़ कैसे बच गया? भगवान रुष्ट होकर जाने लगे तो राजा रानी रुकने की मिन्नतें करने लगी।

अर्जुन को अहसास हो गया था की भगवान मेरे ही गर्व को तोड़ने के लिए ये सब कर रहे है। वो स्वयं भगवान के पैरों में गिरकर विनती करने लगा और कहने लगा की आप ने मेरे झूठे मान को तोड़ दिया है। राजा रानी के बेटे को उनके ही हाथो से मरवा दिया और अब रूठ के जा रहे हो, ये उचित नही है। प्रभु ! मुझे माफ़ करो और भक्त का कल्याण करो।

तब केशव ने अर्जुन का घमंड टूटा जान रानी से कहा की वो अपने पुत्र को आवाज दे। रानी ने सोचा पुत्र तो म'र चुका है, अब इसका क्या मतलब !! पर साधुओं की आज्ञा मानकर उसने पुत्र को आवाज लगाई।

कुछ ही क्षणों में चमत्कार हो गया । मृ'त पुत्र जिसका शरीर शे'र ने खा लिया था, वो हँसते हुए आकर अपनी माँ से लिपट गया। भगवान ने मोरध्वज और रानी को अपने विराट स्वरुप का दर्शन कराया। पूरे दरबार में वासुदेव कृष्ण की जय जय कार गूंजने लगी।

भगवान के दर्शन पाकर अपनी भक्ति सार्थक जान मोरध्वज की ऑंखें भर आई और वो बुरी तरह बिलखने लगे। भगवान ने वरदान मांगने को कहा तो राजा रानी ने कहा !

भगवान एक ही वर दो कि, अपने भक्त की ऐसी कठोर परीक्षा न ले, जैसी आप ने हमारी ली है।
तथास्तु कहकर भगवान ने उसको आशीर्वाद दिया और पूरे परिवार को मोक्ष दिया।

My Thoughts.....................65

 

1) Truth about self cannot be discovered outside, it needs to be realized inside!

2) When life has given you a chance to be alive, stay alive, don't be a zombie.

3) Moksha is to understand that you're boundless and not a bounded one!

4) The only real place is within, outside everything is an illusion!

5) Intuition and wisdom are never borrowed, both come from within!

6) There is no off switch for the wheel of the Kal Chakra, it moves on forever, only way to come out of it is to JUMP OUT with the help of Atma Jnana!

7) You're valuable, focus on the things that enhance your value rather than on useless things that bring down the value of your value!

8) To overcome fear of death, accept death, and live life the way there is no Tomorrow!

9) There is no off switch for the wheel of the Kal Chakra, it moves on forever, only way to come out of it is to JUMP OUT with the help of Atma Jnana!

10) Turn your pressure into pleasure and enjoy Life!

My Thoughts.....................64

 

1) If you fall in love, only, with the beautiful aspect, that is temporary it fades off along with the beauty, beauty is not permanent, unconditional love stays forever, the love of a mother!

2) Love is not a relationship, it shows your maturity to accept all, as your basic nature is love!

3) True love requires faith, trust, and loyalty. Not chocolates, flowers and expensive gifts!

4) Kashi means "to shine", let your Soul become Kashi by Atma Jnana, and let the Amrita flow like river Ganga in your veins from the Sahastradhara and let your Jatar Agni be like Manikarnika Ghat, burning all your karmas!

5) You always stay worried about the "past tense," "present tense," and "future tense" and remain in tension. Come out of these tenses and live the very moment!

6) Nature gives you gardens full of flowers, trees full of fruits, flowing rivers, rising Sun, songs of birds, pleasant cool breeze, and beautiful mountains, for you to celebrate, celebrate life. You have all the reasons to celebrate life!

7) "If you get on the wrong train, get off at the nearest station; the longer it takes you to get off, the more expensive the return trip will be"

8) If someone tells me 4+4 is 44, I will just nod in agreement, and walk on my path, no arguments, what is the point in arguing and rectifying such people!

9) You're not celebrating yourself because you are influenced by the outside world. Let go of that and enjoy the beauty of creation!

10) Peace, security, and happiness don't depend on what I have, but what I am!

My Thoughts.....................63

 

1) Remember, argument generates only heat and not light!

2) From a drop to the ocean, water is the same, it gets names based on its shapes!

3) The mind is tricky, If you feel it's easy, the mind will say yes, it's easy, if you say it's difficult, the mind will say yes, it's difficult; And the mind goes on rationalizing things, always escaping from doing.

4) Only imperfection can grow, we grow as we are imperfect, perfection reaches the stagnant point, and there is no scope to grow!

5) If you feel the sky is the limit then follow your own path, Birds don't leave footprints in the open sky!

6) Why fit in, when you were born to stand out?

7) The nature of a human is aloneness. You came alone and will leave alone. Because you are scared of loneliness, you create fake relationships!

8) The joy of having something dies the moment you get it, as the longing for it ends at that moment. No external thing can give permanent joy. Bliss is your real self!

9) Remember, the heart is courageous, it takes risks and shares love with the people whom it cares about. The Mind is cunning always scheming!

10) You're valuable, focus on the things that enhance your value rather than on useless things that bring down the value of your value!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 21

 

न भवत्यमृतं मर्त्यं न मर्त्यममृतं तथा ।

प्रकृतेरन्यथाभावो न कथंचिद्भविष्यति ॥ २१ ॥

na bhavatyamṛtaṃ martyaṃ na martyamamṛtaṃ tathā |
prakṛteranyathābhāvo na kathaṃcidbhaviṣyati || 21 ||

Here an important principle he says. It is that the nature of a thing is never subject to change.

What is subject to change cannot be the true nature of a thing. For example if water is in particular vessel it seems to have a particular shape but the shape we do not call the nature of water. It will not be the same always. Shape is not the nature of water. Nature is coolness. It is cool to touch. Water is always so. Hot water is possible, you cannot say. Heat is not the nature of water. It is the nature of fire that is pervading the water. Or Fire itself we will take.

Fire may show various shapes. Flame is tall or flat or round. That is not its nature. It varies. Even the very brightness of fire is not always there because when heat is there in water do you see brightness in
water? So that is also not the nature of fire. What is there always with fire is heat and it is supposed to be its nature. In short the definition of nature is that which is always there in a thing and which is not subject to change.

Upanishad describes Brahman as advaitam. So that is the nature of Brahman. If advaitatvam is nature of Brahman then it will never be subject to change. Now also Brahman should be nondual. That is what Upanishad conveys. If you say Brahman is nondual now also, then how can you account for dvaita experience. It can be done only in one way that dvaita is a false experience and it does not have any reality. We cannot call a karana vastu as advaitam.

Why? If cause is advaitam, then it should be all the time advaitam. If cause is advaitam, the nature of it is advaitam. Then it should be all the time advaitam. It cannot be cause. Karanam becomes many
later. One seed becomes many trees. One lump of clay becomes many pots. When one becomes many that one thing cannot be called advaitam. If advaitam were the nature of one thing, it would have ever remained advaitam. Before it became karyam, karanam was only one. That is why I said there are two types of ‘ones’. 1) One one is which will become many (manyable one which is cause) and 2) another one which or whose one is very nature, unmanayable one. Karanam is multipliable. Unmultipliable is akarana-vastu. In Sanskrit multipliable one is ekam.

Unmultipliable one is advaitam. No two three etc in advaitam. By saying advaitam it indicates unmultipliable one. It is neither cause nor effect. Nature of Brahman is advaitam and nature cannot be changed and it will ever be advaitam. If you see many you have to have eye test. Which test? Ajnanatimirandhasya. Ajnana cataract.

Another angle is Brahman is said to be nirvikaram. Free from shadvikaram. We will take first and last and Brahman is free from janma and maranam. If that is so, Brahman is neither. To be karanam means it will die producing karyam. Karyam is jatam. Karanam is martyam. Brahman amrtam ajatam. So neither cause nor effect. So vivarta karanam. Amrtam martyam na bahvati.

Akaranam Brahman karanam na bhavati. Reverse also. Martyam Brahman amrtam na bhavati. Nothing changes its svarupam. Changing one alone becomes another changing one. One mortal can become another mortal. Mortal can never be converted to immortal. Prakrteh anyatha + The nature of a thing can never be made otherwise. It can never happen. Even if God wills it can never happen. Jatasya hi dhruvor + apariharyam. He does not tell Arjuna - I will change the laws for you and make bhishma etc immortal.

We are all samsaris because of our mortality. We are all working of rmoksha which is immortality. Suresvara says it is impossible either way. Better do not do any sadhanam. Mortal can never become immortal. Earn more money and enjoys some more pleasure. Give up your spiritual sadhana. Even Krishna’s sariram also could not become. Can we convert immortal into immortal. Why is it to be done? No sadhana is useful for immortality. Then why all these sadhanas? To know no sadhana is necessary. Immortality is a fact. It has to be known. It is a goal jiva goal.

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स्वभावेनामृतो यस्य भावो गच्छति मर्त्यताम् ।
कृतकेनामृतस्तस्य कथं स्थास्यति निश्चलः ॥ २२ ॥

svabhāvenāmṛto yasya bhāvo gacchati martyatām |
kṛtakenāmṛtastasya kathaṃ sthāsyati niścalaḥ || 22 ||

Suppose the immortal Brahman has really become mortal jivah. It is hypothetical. As dvaitins say. Not vivarta karanam but parinami for them. Suppose there are certain sadhanas by which we get moksha. List they have about who became immortal. like Garudha Adisesha etc. Now what is the guarantee that after becoming immortal we will not become mortal. If immortal Brahman became mortal jiva, then what is the guarantee that I will not again become mortal after becoming immortal. If once change takes place another is also possible iti. In the next sristhi I may come back. You will not come back iti you cannot say. Because you yourself said immortal became mortal. Once the road is there, travel cannot be avoided. Moskha will be impermanent.

Advaitin does not say mortal becomes immortal. Immortal alone recognises or owns up the immortality. Previously he thought he was mortal. Now he knows that he is immortal. The beauty is when he thought he was mortal at that time also he was immortal. What has happened? Mistake has been corrected. An erroneous thinking has been rectified. During dream I get caught up in all samara I own up my comfort only on waking. I disowned it during dream. Even then I was comfortable on bed only. The whole world is like a dream.

Yasya = if a philosopher thinks that svabhavena amrtah maryatam + A naturally immortal Brahman becomes mortal really. Svabhevena + Then tasya for him, amrtah + how can the immortality be ever there. Immortality attained by sadhanam. By going to Vaikuntham etc. How can it remain permanent. It being a product of sadhanam. Two arguments are involved

1. Immortality becomes a result of action and yat karmaphalam is anityam.

2. It is immorality which is karmaphalam and so it is permanent.

Then immortal Brahman can become the world in your system, then immortal moskha how can it be permanent.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 20

 

अजातस्यैव भावस्य जातिमिच्छन्ति वादिनः ।

अजातो ह्यमृतो भावो मर्त्यतां कथमेष्यति ॥ २० ॥

ajātasyaiva bhāvasya jātimicchanti vādinaḥ |
ajāto hyamṛto bhāvo martyatāṃ kathameṣyati || 20 ||

With the previous sloka previous topic is over viz. contrasting both. Advaitam is neither for dvaitam nor against. The reason is it is paramarthikam. Absolute cannot be related to any relative. No
connection is possible. So neither friendliness nor enmity.

From 20th he talks about the jagat utpatti nishedha from Brahman. Jiva utpatti nishedha was done by taking the example of akasa.

From 3-9 it was done. The same utpatti nishedha acahrya repeated with Sruti support also. Akasa is logic. Sruti pramana from 11-16. Jagat utpatti nishedha was done in one sloka viz 10 in which he indicated briefly. This is important because in ghatakasa example, one may argue that ghata space may not be born, but ghata is born,. So too caitanyam is not born but body the container may be born. So we have to negate the body, matter or world also is not born. Neither caitanyam is born nor jadam is born. That is elaborated from 20th sloka onwards. Here also he will have two approaches. One is by yukti and another by sruti pramanam. This will be (yukti) upto 22nd. Then he will take sruti pramanam.

Yukti is if the creation is real, the karyam is real, then karanam will have to be parinami karanam. This is solid argument. Milk and curd etc. A real world has to be produced Brahman has to modify to become so. It means destruction of Brahman. Brahman will become, savikaram. Let it be. Then it will have shad vikaram. It will die also.

So he says vadianah jatim + the dvaita philosophers desire to accept birth of a real world. Out of what? Ajatasya + Of the birthless Brahman changeless Brahman. Brahman is ajatam or akaranam Brahman. That Brahman they want to make really changing by accepting a real creation. Ajatah amrtah bhavah. That Brahman which does not have janma or maranam. Two vikaras are taken here. Janma and marana. So it is nirvikarah. How can such Brahman become mortal by becoming universe. It can never become universe. If I experience universe, you say then just experience is not enough to prove reality.

Experience can mislead. Optical illusions. Two lines with reverse arrows. Even for vyavaharika satyam we cannot trust eyes. We want to trust them and prove paramarthika satyam. Experience may mislead. Do not try to prove reality through senses. Advaitam alone was is and will be. So if the nature of Brahman is as described in the Upanishads, then it cannot be a parinami karanam of the world. Parinami karanam is martyam.

If world is accepted as vivarta karyam then your ajati vada will go away. Vivarta karyam is born means jati has come into being. Gaudapada says, when you say vivarta iaryam is born,. it is as good as nothing is born. Vivarta means as though born. Vivarta karyam means adhyasa. Like snake born. Or dream is born.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 19

 

अद्वैतं परमार्थो हि द्वैतं तद्भेद उच्यते ।

तेषाम् उभयथा द्वैतं तेनायं न विरुद्ध्यते ॥ १८ ॥

advaitaṃ paramārtho hi dvaitaṃ tadbheda ucyate |
teṣām ubhayathā dvaitaṃ tenāyaṃ na viruddhyate || 18 ||

When we say it is not a point of view, then one may think that it is all points of view put together He says no.

All prameyams or relative realities put together cannot become absolute reality. It is paramrthah. It is a fact not a point of view interpreted by pramanam. No pramanam is used to reveal advaitam. It is revealed as self effulgent awareness. If I use pramanam points of view comes. It is unpolluted by pramanams and pramata who has raga dvesha. It is not even tainted by raga dvesha. it is illuminator of raga dvesha also. It illumines all points of views, concepts, thoughts, all systems of philosophy. Itself is not a point of view, concepts thoughts etc.. All other points of view are an effect of advatiam. Bheda is effect or karyam. Dvaitam is relative reality superimposed on this advaitam. So they are correct from their respective pramanams. In vyavaharika drishti every philosopher is correct from his own angle. Their view is truth means relatively real. Mrittika is satyam. So advaitam is in a higher place of reality. Dvaitam is in a lower plane of reality.

There cannot be a quarrel between paramrthikam and vyavaharikam. They are not opposed to each other. The example of light and darkness which are opposed to each other. In dream also it is so. Suppose you go to bed and you have switched off all lights. In dream you are in a brilliantly lit room. How can both co-exist. It can because darkness is vyavaharika satyam and light belong to pratibhasika satyam. They do not contradict each other. Different planes of reality. Bhinna sattakam cet. So too advaitam is of different order of reality. We say one is paramarthikam and another is vyavaharika satyam. So no clash. If they belong to same order it will contradict. Dvaitns think that we are talking of advatiam that is a relative reality. Either he brings down advaitam or brings up dvaitam. For them dvatiam or clash comes either way - if they bring advaitam to lower plane or raise dvaitam to paramarthika plane, then both will be opposed to each other When I come to vyavaharika plane I will do namaskara to Krishna in Udipi and happily return. When I come to paramarthika plane there is no body else to fight. Absolute cannot clash with relative. Nor it is friendly with any dvaitam.Quarrel and friendly is a relation only.

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मायया भिद्यते ह्येतन्नान्यथाऽजं कथञ्चन ।
तत्त्वतो भिद्यमाने हि मर्त्यताममृतं व्रजेत् ॥ १९ ॥

māyayā bhidyate hyetannānyathā'jaṃ kathañcana |
tattvato bhidyamāne hi martyatāmamṛtaṃ vrajet || 19 ||

In the previous sloka he said advaitam is paramarthah and dvaitam is a modification of that. Bheda is superimposition I said. If it is said as modification a purvapakshi may argue that it is born of advaitam. Then no more you talk of ajati vadam and it will be in trouble. Looking at karyam as parinama of advaitam he argues.

Gaudapada answers - Advaitam does not become dvaitam in real sense. Clay becomes dvaitam pot. It really modifies. So too curd. So too gold. So too seed. Here it is not so. It is seeming modification. So we have two types of karanam one really modifies and another seemingly modifies. Former is parinami upadanam When rope produces our snake it seemingly becomes snake. It is called vivarta karanam. The first cause when milk produces the curd, milk and curd has same degree of reality. in parinami karanam both karyam and karanam are equally real. Sama satta. In vivarta, they have vishama satta. Both are not having equal reality. One is vyavaharikam and another pratibhasikam. When advaitam becomes dvatiam universe, this advaitam is not parinami karanam. But vivarta karanam. So advaitam is paramarthika satyam and dvaitam vyavaharika satyam. If you say different degree of reality, it means even when snake is appearing rope continues to be rope all the time. In parinami karanam it is not so. Milk does not continue to be milk moment karyam is produced. Isvara cannot be parinami karanam. For vivarta karanam another factor is necessary and it is ajnanam. Rope can never appear as snake without rope ajnanam. Waker plus nidra is vivarta karanam for dream world. So here maya is the factor.

Etat ajam mayaya + Ajam is Brahman. This paramarthikam Brahman modifies or seemingly modifies to become the world because of maya. Otherwise this Brahman cannot become really modify. It cannot really change because it is infinite. Milk can really change as it has finitude. Brahman is infinite and so beyond desa and kala and so it cannot change. It has no parts.

Then purvapakshi can say that Brahman is finite. If infinite it cannot be parinami karanam. If parinami karanam then karyam is as real as karanam.. That is what they want to achieve that world is real. Brahma satyam is okay for them. But jagat also is satyam. If they say so, then the damage is karanam will not any more be there. So he says if Brahman really changes to become the world, if Brahman is parinami karanam, then it will become perishable Brahman. Let it be so, you cannot say. Because you yourself has said it is amrtam. So your amrtam Brahman will become mrtam Brahman. Vivarta karanam is in another words adhishthana karanam. Karyam is adhaysa. So srishti prakaranam is adhyasa prakaranam. Adhyasa has to be established for advaita siddhi. You are digging your won grave the name of bhakti.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 18

 

स्वसिद्धान्तव्यवस्थासु द्वैतिनो निश्चिता दृढम् ।

परस्परं विरुध्यन्ते तैरयं न विरुध्यते ॥ १७ ॥

svasiddhāntavyavasthāsu dvaitino niścitā dṛḍham |
parasparaṃ virudhyante tairayaṃ na virudhyate || 17 ||

Advaitam is primary teaching. Dvaitam talked of is a stepping stone for inferior seekers. Karma, upasana sadhanams are prescribed accepting dvaitam. We do not condemn people who do puja or worship. But they should not get stuck up there for ever. Jiva utpatti is negated by pointing out jiva is ajam like brahman.

In 17 to 19 Gaudapada is going to contrast advaitam with all dvaita darsanam. Ramanuja, Madhva, Sankhya, Yoga, Nyaya - all these are dvaitams. What is the difference between both teachings. There are some misconceptions about this.

1) One is everyone thinks Advaitam is another system of darsanam having its particular view like many other systems. Every system has its particular view and advaitam also has its particular view. So all of them are on equal footing.

So they think that each one is a fanatic philosopher claiming that his system alone is holding the truth. Advaitam is one of them. How can we say one alone is truth and so we should have a open mind. Like college professor - who will teach different philosophies as this is the view of dviatam. This is the view of visishtadvaita. Who is correct. Every body is correct from his own standpoint. Nobody has got a special privilege to claim.

2) Second misconception is that advaitam is not one point of view. It is a catholic system. It accepts all points of view. It says all of them are correct. It has a whole vision in which it accepts all of them. It is total view.

One is advaitam is one of the views. Another is it is not one view but it accommodates all views. They tell a story also. Story of seven blind man and one elephant. One man having eye. One blind says it is like pillar feeling the legs of elephant. Another says it is a rope feeling the tail. Another says it is wall feeling the stomach.

Another says it is winnow feeling the ears. Each one claims I am correct. One who has eyes says all views are correct. So too advaitam is mixture of all dvaitam. We have a whole vision in which all of them are included. It looks like right. Another interesting example of chameleon. It seems one person saw at one time as reddish. Another person saw another time that it was green. Both were quarrelling that it was only red or only green. The one who noticed all the time that both are correct.

All these will be okay if Brahman is like elephant or chameleon. They have many parts and each one knows one one part and so partially true. I have seen whole elephant and all parts put together becomes total. Brahman does not have parts. Brahman does not change. So it cannot be like chameleon. So that cannot be taken. It is total consisting of many parts. Nor it is subject to change and so both examples are wrong. To say advaitam is a point of view is also wrong and to say adviatam includes all points of view also is wrong. Then which is right? These are only two possibilities.

Gaudapada says that one point of view alone is true from paramarthika drishti. All other points of views are correct from vyavaharika drishti. One is absolutely true and all other are true from relative angle. Paramrthikam is one and vyavahrika drshtya many are true. Ramanuja etc are true from, vyavahrika drishti. We accept duality in vyavahara. He worshipped deities. Installed maths. Is it one point of view or many points of view put together.

Sva sva siddhanta-vyavasthasu niscita dvaitino drdha

Dvaitinah - all other systems. They strongly hold on to and fanatically hold on to their own systems of conclusion of teaching. Not only that. Each one of them strongly contradict the other person. Criticise the other person. Advaitns do what? He does not join the fray of conflict. Taih +

With all those conflicting philosophies advatic teaching never enters. Advaitic teaching is different from others. Why?

The reason is this. All dvaitins accept duality. That is why they are dvaitans. They all have vikalpas of knower-known-knoweldge and arrive at the truth which is other than themselves. They are analysing the truth with the help of pramanas. Truth is one of the prrameyams. The prameyams you understand depend upon the pramanas you use. If you use your eyes you look at the world, for you the world is world of colours and forms. If you are blind and you have got only ears, for you the world of colours and forms are not there but your world consists of all sounds.

The type of instruments will determine the type of prameyams you experience. If you have an atomic eye,. you will not see walls and people but a bunch of atoms moving violently Who is right? One uses this pramanas and so he gets one view and another using another pramana will get another view. Two views will never coincide. Each is correct from its standpoint. Each will be wrong from another’s standpoint. So the truth arrived at by them will be relative. Not only that. When pramanas are used, you have to use the intellect also. Each one has his own personality background. he will interpret it in his own way. Experience remaining the same, each one will confirm his own ism.

So world remaining the same different people react differently because of different types of buddhis. So both pramanam and pramata will certainly colour the prameyams, You will never get at the absolute. Science proves that alone. Subjective involvement is there and so objective truth we cannot arrive at. How to arrive at then prameya objectively?

You should not use any pramanam. Can you know a prameyam without any pramanam or pramata. So as long as truth is a prameyam it will be relative truth coloured by pramata and pramanam.

What will be the absolute truth then? If it is prameyam you cannot have same statement. or universal view uniform opinion. How is that person? Some will say he is nice. Some who say he is unapproachable. You are meeting only once a week,. I am his neighbour. I know him more. So absolute has to be aprameyam that which is not revealed through any pramanam. or interpreted by any pramata. What is that vastu? It can be only one vastu and it is atma. Aprameya svapraaksa manovacama gocara. I illumine all concepts. It is not the object of any concept. If you can have two different views about atma, then we can say it is relative. From one view like this and from another view it is like that. It is not a viewed thing, to have different views. But it is viewer. So it is absolute. So when dvaitins quarrel they are doing so regarding various prameya vastus.

Advaitin is not bothered about prameys which belong to relative reality. Quarrel requires different views. Different views are possible only with respect to prameyas, So all people are quarrelling with respect to prameyam. Advatin says it is relative reality. I am not talking about prameyam. I talk about the quarreller’s truth regarding which there cannot be any quarrel because it is always drk and not drsya. They quarrel. quarrel. Tai ayam + The most important point is advaitam is not a point of view. They belong to prameyam or dvaitam. There is only you.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 17

 

Verse 16

आश्रमास्त्रिविधा हीनमध्यमोत्कृष्टदृष्टयः ।
उपासनोपदिष्टेयं तदर्थमनुकम्पया ॥ १६ ॥

āśramāstrividhā hīnamadhyamotkṛṣṭadṛṣṭayaḥ |
upāsanopadiṣṭeyaṃ tadarthamanukampayā || 16 ||

Purvapakshi says - okay srishti is meant for later negation. If dvaitam is to be ultimately negated why should the Veda elaborately talk about dvaita sadhanam in the beginning. Is it not waste eof time. Why it not straightaway talk about srishti and negated all dvaitam. Whereas Veda spends voluminous portion talking about karma, where bhedas are very evident. I am karta, this is karma, this karanam. Action means plurality is involved. Not only that. After that, Vedas come to upasana kanda which also involves plurality like upasaka, upasya and alambanam. Upasya devatas are praised so much. If you take puranas you see the description of lord like Ram, Krishna or devi. Worshipping the lord is praised so much. Bhakti and bhajanam,. Nava vidha bhakti. Sravanam kritanam vishnoh smaranam padasevanam archanam vandanam dasyam.. puja is involving plurality. Dasya is duality. Lord is prabhuh. These are dvaitam. Do you mean to say that all these are not primary teaching of Vedas.

Gaudapada says yes. Whether you like it or not that is the fact. These differences are not primary teaching. They are all for preparations only. Karma and upasana are necessary for preparation. All the seekers are not of the same level. That is the glory of Hinduism. Other religions cater only to some type of seekers. Some religions talk of formless god only. But those inferior people who wants to hold on to something they do not have any go. Formless god is the fact ultimately. But everybody cannot think of it. (They also say he is formless but sitting in heaven). Some other religions hold on to some finitely limited god alone. They do not go beyond. Each one cater to one or the other type of students. Vedic teaching is glorious because it comes down to very ordinary level and says you do puja etc. At the same time it does not keep the student at that level and gradually takes him up and up. Take it viusvarupam and finally asabdam asparsam+

Asramah + Asramis or sadhakas. They are of three types.

1) Those with lowest outlook. Not negative. Immature. They want god as a person. If you describe god as nirgunam etc they cannot handle it. They want a personal god with whom they can converse, play love. Mother child devotion, friend friend devotion, husband wife devotion. They want to enjoy lord. So we have to give them a brilliant Krishna who is beautiful.

2) A little bit higher who can perhaps conceive Lord as virat. If lord is a person who also will be limited. It is very small logic. He cannot be lord. He will have all the three limitations like ahdyatmika etc. See Krishna in all names and forms.

3) Utkrishta drshti is those who have the highest outlook and maturity of vision. Even virat cannot stand scrutiny. Virat also is subject to change. Any name and form changes. It is relative. These three types of students are there and so Veda cannot give uniform teaching. To one it will give a personal god, to another impersonal god. It is not contradicting but it is wise to give such an advice.

So tadartham - for the sake of immature students. We have to take only two. Third should not be taken. Only hina and madhyama. Upasana is taught. Not with an aim of misleading student. Upanishad knows it is not a fact. Even knowing that it is not fact it willingly teaches for what?

Anukampaya - With compassion. They should not be deserted or left behind. They also must be given something religious. In between put some words like nirgunam like ajam nirvikalpam in Ganesa stotram. All slokas are like that. Krishna will be described as gunatita rupam. Sugarcoated tablet. Advaitam is medicine.

How do you know? is it your interpretation. The answer is read kenopanishd. It says yanmanasa + nedam yadidam upasate. Brahman is not upasyam. The very same I the awareness is Brahman.

The bheda is negated there. Upto this sloka he negated the bheda between jiva and Brahman. Bheda is like Scaffolding for buildings. it is not ultimate aim. It was useful but we cannot afford to keep it. You can give to somebody else. It will be useful for someone else. Jiva utpatti nishedha is done thereby.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 16

 

    

मृल्लोहविस्फुलिङ्गाद्यैः सृष्टिर्या चोदितान्यथा ।
उपायः सोऽवताराय नास्ति भेदः कथंचन ॥ १५ ॥

mṛllohavisphuliṅgādyaiḥ sṛṣṭiryā coditānyathā |
upāyaḥ so'vatārāya nāsti bhedaḥ kathaṃcana || 15 ||

How can there be no duality when all Upanishads uniformly teach the creation of duality. Srishti prakaranam alone is elaborate.

Pancabhuta srishti with individual and collective creation panchikaranam etc. Not only of jagat but also of jivas. Upanishads take various examples also to show how particular it is in talking about srishti. Yathornanabhis+ In Chandogya Upanishad which Acharya is referring to here, the examples of mud or clay etc. From one lump of mud varieties of earthern wares are created. Again from one loha or iron, varieties of things are produced like nail-cutter. Just as from one huge fire sparks are produced.

In Mundaka also it comes. From one karana aneka karya utpattih. When Sruti seems to take this much interest in creation how can we very easily and effortlessly dismiss the creation Upanishad does not casually talk. If you have to call it gaunam if it is gaunam it must be casual.

Acharya answers here. It is true. Srishti is talked about vary carefully. Accepted. Srishtih ya codita. Creation has been taught. Anyatha - in many ways in different different Upanishads. In Taittrya Upanishad panca bhuta srishti and in Chandogya Upanishad three bhuta srishti was talked. There is pancikaranam and trivrit karanam. Anyatha is meant for telling this. The examples also are various.

All these have been elaborately taught, no doubt. Upayah + The right way of looking we have to learn from this. After all that srishti, what is the conclusion of sruti. We have to look into. We should not blindly analyse and stop. After srishti, the conclusion is different.

Atha samudra + From that mountains, oceans are all come etc in 8 verses. The final verse is purusha eva idam sarvam. You think that all these came. Upanishad says it is not so. Purusha alone is all these.
All these are only different names but the substance is purusha eva.

That mantra alone they will not read. Second chapter first section of Mundaka. 9 slokas talk of srishti. So srishti is more important. The conclusion is since karyam does not exist separately from the karanam, karyam is as good as non existent. Karyam is said as vacarambahnam + It is mere vikarah. The definition of karyam is this. A creation is nothing but a new name. It is just initiated by your tongue. There is no substance called karyam. Purusha means Brahman. Brahman was, is and will be. Srishti is merely in name. In the next section also Upanishad does the same thing. Knowing that it is not easy to understand, After elaborate srishti, At the end it says Brahma eva purastat and so on.

Srishti is to show that jagat is karyam and Brahman is karanam. The advantage in this is that the next step can be easily understood as there is no karyam other than karanam. I introduce srishti not to accept world but to negate the world. Sah upayah. It is only a method of teaching. For what? Avataaraya. For the sake of clear understanding of student. Avatara is lit coming down. It should sink into or penetrate into brain. Karyakarana sambandha is to negate prapanca. It is a trick of teaching.

Nasti bhedah + The fact is there is no bheda. It is like differences in river, tank, well etc. All of them are water. We attribute many names for convenience. We ourselves then get trapped. We do need names for transaction. But they are only names. Many names does not mean many padarthas. Many padams does not mean many padartha. Padarthah ekam eva advitiyam Brahman.

Is it not your interpretation? Dvaitin will say so. Sruti does not say it is not real. For that we say that if the sruti really means that plurality has come out of it, it must then be a fact. If it is a fact, really come out, who ever sees plurality will have right vision or wrong vision? Sruti must praise it by saying whoever has dvaita darsanam has right knowledge. But it says mrtyoh + He will travel from death to death. Whoever has abheda drishti has satvik knowledge and bheda darsanam is rajasic knowledge in 18th ch. Kaivalya is still more explicit. Na ca bhumirapah n ca vahnihasti+ Dvaitin says for this that sruti wants to say that when pralayam comes there will only be isvarah.

At that time isvarah alone will be there. These bhutas will not be there. Sruti does not say it is not there now. But in pralayam it is not there. For that we say if sruti wants to say that now there is dvaitam and during pralayam dvaitam will not be there, sruti should use which tense? It should use future tense. But it says there is no bhutas now. Na asti iti it says. Not na bhavi.

My Thoughts.......... 62

 

1) You can grow and expand only when you are inclusive!

2) The world was there before you existed, and it will be there after you depart, you cannot change the world, you have to change yourself according to it!

3) Knowledge without emotions is emptiness and useless!

4) Being self-conscious is trouble. You will not enjoy life and fly; you will be withholding yourself from doing many things, which you may feel like doing and feel elated!

5) The more you know, the more you know that you know nothing, you feel hollow!

6) A name is just an identity given to a body to get recognized in the crowd; remove the name, and you are nobody!

7) To reach the destination, call Moksha. Let Bhakti be the fuel of your life, Krishna the driver, and you the passenger!

8) If you want to become someone, you have to drop the existing one. You are already a masterpiece and cannot be copied without erasing the existing identity!

9) The truth about self cannot be found outside, if you seek it then befriend yourself, give some time to self, sit with self, talk with self, and your-self be revealed to you!

10) Some people give Joy wherever they go, some people give Joy whenever they go!

My Thoughts.......... 61

 

1) The very source of joy now can be a potential cause of sorrow in the future!

2) Bhakti is the milestone towards the destination Paramatma(Jnanam)!

3) You are responsible for your miserable state, you are thirsty when it is raining, shed everything, go out, and quench your thirst. You chose to live in darkness when the Sun is shining. Nature is always caring!

4) There can never be a worthy partner, your unconditional love for the person makes him/her worthy!

5) The most expensive liquid in the world is a tear. It's 1% water and 99% feelings. Think before you hurt someone!   

6) When someone asks for wings, give them wings to fly, rivers to swim, and roots to stay, and if they choose none, open the doors for them with a smile!

7) Courage is a love affair with the unknown; through Bhakti, we try to know the unknown!

8) The moment fear ends, life begins!

9) Learn, evolve, grow... learn, evolve, grow.. this is a continuous process!

10) You are the sculptor of your life, what you carve out, others see it, and some may worship!