Author Topic: Gita  (Read 4509 times)

sant

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Gita
« on: July 11, 2009, 10:29:23 AM »



 chapter14.verse 27
brahmano hi pratishthaham
amritasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya c


I would like to know doctor the advaitist view of this.Do you have adi sankaracharyas intepretaion or any other advaitist commentary
Im not fighting but asking.Thank you

Dr. Sadananda

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Re: Gita
« Reply #1 on: July 12, 2009, 08:43:30 PM »
Santji PraNAms

This is not advaitist view- the sloka proclaims the advaitic truth. It says:   amRitasya, avyayasa, shaasvitasya, dharmasya, sukhasya, ekantikasya  brahmanaH hi aham pratiShTaa. There is only one that is Brahman which is of the nature of eternal or immortal, infinite or inexhaustible, eternal, the absolute essence of everything, limitless or absolute state of happiness, that Brahman in essence the very substantive is I am.  Essential it is a declaration of mahavaakya involving akhanDaakaara bodhaka vaakyam or undifferentiated oneness of self  and Brahman.

Krishna wraps up the 14 ch. after discussing guNas that belong to prakRiti - recognition that I am the purusha who is nirguNa Brahman, since all gunas are property of prakRiti only.

My friend there is nothing to fight here, it is something to understand.  Light travels fast or fire is hot. These are facts and there is nothing to argue about facts -  facts need to be stated when there is confusion, it is something to understand or some thing to recognize since I feel I am limited or notion of abrahmatvam is there in my current understanding.


Hari Om!
Sadananda
« Last Edit: April 20, 2014, 12:31:04 PM by Dr. Sadananda »

sant

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Re: Gita
« Reply #2 on: July 13, 2009, 03:16:14 AM »
thanks ive got this translation



brahmaṇo hi pratiṣṭhāham

amṛtasyāvyayasya ca

śāśvatasya ca dharmasya

sukhasyaikāntikasya ca

SYNONYMS

brahmaṇaḥ — of the impersonal brahmajyoti; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also.

TRANSLATION

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

PURPORT



Dr. Sadananda

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Re: Gita
« Reply #3 on: July 13, 2009, 05:50:30 AM »
Santji - PraNAms

I see advaita in the expanation I have provided and in the translation you have provided.

Anyway Krishna's message is clear and that is what counts.

Hari Om!
Sadananda

sant

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Re: Gita
« Reply #4 on: July 13, 2009, 06:13:30 AM »
NO krishna says that he is the basis/foundation of brahm.
Not in anyway inferior and not an aspect.Even  shankaracharya
has said that vishnu is not an aspect of brahman but brahman himself.
Thats a difference
Jai shri krishna
« Last Edit: July 13, 2009, 06:17:33 AM by sant »

Dr. Sadananda

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Re: Gita
« Reply #5 on: July 13, 2009, 09:41:39 AM »
Santji PraNAms

You asked for advaitic interpretation and that is what I gave you.

aham - stands for the self - Whether Krishna say I am or you say I am - it is the same self - sarvabhutastam aatmaanam sarva bhuutani ca aatmani - one who sees the self in all and all in oneself and this statement is followed by the next parallel statement
yo mam pasyati sarvatra and sarvan ca mayi pasyati - who sees me everywhere and everything in me - they alone see.
I hope you see - the truth.
There is only one seer - aham - the rest is all idam. kshetrajnam ca api mom viddhi sarva kshetreshu bhaarata - Know me as the knower of all fields - there is no other knower, other than the self-conscious self-existent entity, that I am.  Existence consciousness that I am is infinite or anantam - no divisions in either existence or in consciousness. The apparent divisions and taking the apparent divsions as real is the delusion due to ignorance of the divisionless-ness, the advaita. shaantam, shivam advaitam, caturtham manyante sa aatmaa, sa vijneyaH.

You original posted wanted an explanation from advaitic point - I have provided what it means - it is up to you to take it or leave it - I have no interest in convincing you or anyone else here. This forum is not meant for arguments, and I have no interest in arguing with anyone; I am only presenting my understanding for whatever it is worth. You can accept or reject it; but no  place for arguing here.

Hari Om!
Sadananda
« Last Edit: April 20, 2014, 12:32:42 PM by Dr. Sadananda »

sant

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Re: Gita
« Reply #6 on: July 14, 2009, 12:07:41 AM »
No no dont get angry.IM just saying there can be more than one intepration.

Dr. Sadananda

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Re: Gita
« Reply #7 on: July 14, 2009, 07:24:35 AM »
Santji - PraNAms

Sir, you have asked for advaitic interpretation and I have provided. I am not angry but only pointing out the purpose of your original mail, with the statement that you just wanted information.  

Yes there can be more than one interpretation. But there cannot be more than one truth.

Aham brahmaasmi - is the declaration of the Upanishad. Tat tvam asi is the direction that is being pointed by the Upanishad itself. You said Shankara says Vishnu is the highest. Vishnu means the one who pervades. He is not different from vishvam that you see, hence Vishnu sahasranaamaavali starts first with "vishvam" and then Vishnu since without out vishvam I cannot recognize Vishnu. Bahusyaam praajaayeya "I want to become many and I became many" says Ch. Up., just as gold becoming many. It is not pariNaam a transformation like milk becoming curds but it is vivarta like gold becoming ornaments, hence scriptures says it is only names and forms, "vaachaarambhanam vikaaraH" namke vaaste. But due to delusion I take the apparent plurality as reality, there lies the problem. Hence the teaching "tat tvam asi" you are not what you think you are but your true nature is "sat chit ananda swaruupam", there cannot be more than one sat chit ananda, anantam eva anandam.

Braham by definition is infiniteness and there cannot be any sajaati, vijaati, swagata bhedaas in Brahman- hence the scriptures declaration -sat eva- idam agra assiit. and knower of Brahman becomes Brahman - brahmavit brahma eva bhavati. One can not know Brahman as object, since the very objectification makes Brahman not Brahman, since subject-object duality arises which makes Brahman not Brahman.  Brahman vit aapnoti param - knower of Brahman gains the highest and the highest is - mattaH parataram naasti - there is none higher than me - I am that knowing principle - the very subject that has to be recognized in the very core of one's personality as his essence. The very essence of oneself is the self that one is.

Whatever there  is other than myself, that must be mithyaa only "vaachaarambhanam vikaaro naamadheyam", they are just names and forms, like ring, bangle, bracelet etc. which are just names and forms of the same gold. Hence creation is just apparent projection of plurality, by that which is aham or Brahman which is of the nature of satyam Jnaanam and ananatam.

Yes indeed interpretations are many and truth is one. That one is Brahman and there cannot be anything other than Brahman by definition, since if there is then Brahman ceases to be Brahman. Hence aham brahmaasmi follows as the very essence of the teaching.

Any way,  the point is you asked for advaitic explanation and I gave my explanation and the end of the story. I am fully aware of both vishiShTaadvaitic and dvaitic explanations. Since this is an advaitic forum, I have no interest in discussing those here. From the point of scriptures, logic, anubhava involving experience of three states, waking, dream and deep sleep states as discussed elaborately in ManDukya Up., the absolute truth of oneness of the substantive of oneness of jiiva, jagat and Iswara is obvious. Those who are interested can go to advaitaforum.org and study the critical analysis of Vedanta Paribhaasha where epistemological analysis is exhaustively discussed there how the perception of world or duality arises is treated.

 From my point this discussion is complete, unless there are burning questions related to the truth.  

Hari Om!
Sadananda
« Last Edit: April 20, 2014, 12:40:56 PM by Dr. Sadananda »

sant

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Re: Gita
« Reply #8 on: July 15, 2009, 04:42:19 AM »
OK thanks i got it.
Truth is one.
Moving on.
But my point is that even adi shankaracharya has accepted vishnu as brahm.Im saying that brahm and vishnu are same  just like ice and water.
Aham brahmasmi can mean we are brahm qualitatevily and not quantitively.
Gita has described the soul as partial fragments of the lord.
Tell me even the great rishis have declared it that the position of soul is to be at service to lord narayanay.Many great rishis have become narayanas bhakt.Just think-shiva,brahma,sanaatan,naarad markandeya vyaas.
even those who have achieved mukti come back to do bhakti of narayana.
ADi shanakracharya has said it.
Nobody is saying that you cannot merge,but think of it current jagadguru says that after bhrahmanand there is bhaktianand and the highest premanand.
The other word of god is bliss ,anand.

Dr. Sadananda

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Re: Gita
« Reply #9 on: July 15, 2009, 10:46:13 AM »
Santji - PraNAms

I do  not think you got it.

 The iswara bhakti is required to purify the mind too ultimately to see the absolute oneness that pervades the jiiva and Iswara too. There is no duality of jiiva-Iswara or jagat in the Brahman. That is illogical and self-contradiction too. All duality is with in vyavahaara only. Anyway since you are interested in this truth my suggestion for you to join a Bhakti list or dvaita list which caters to your thinking.

This forum is exclusively to discuss the absolute truth that is one without a second - advaita as the name of the forum indicates - which is the substantive of all the three - Jiiva, Jagat and Iswara - one without a second - that is Brahman - which is pure existence-consciousness-infiniteness - satyam, Jnaanam and anantam - what I am stands for in the declarative statements - aham brahma asmi.


All the best.

Hari Om!
Sadananda