ADHYAAROPA APAVAADA
NYAAYA(prakriye):
(justice of
superimposition and recession):
Name of this textbook
: ADHYAAROPA APAVAADA NYAAYA
Written in
kannada by :mahamahopadhyaya,advaitha
vedantha vaaridhi sri vidvan dr.K.G.SUBRAYA SHARMA MA.D.lit
Translated
to English by DR.M.A.RAVEENDRA HOSADURGA
I am
gratefteful to author and his family members.
Scholars are
requested to correct.
Summarised
selective translation.
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1)
ADHYAAROPA
APAVAADA PRAKRIYE
(process of superimposition and recession)
This is very
important word.In vedanthas ,that too in
advaitha vedantha,In that too shankara advaitha vedantha this word Superimposition and recession(iadhyaaropa
apavaada nyaya) thia word is very important.adhyaaropa apavaada nyaya which was lantent in upanishaths
Adhyraropa apavaada process
In prasthana thrayas ,have been shown in
many places.sri Shankara called
this as vedantha sampradaaya.
SriSri sacchidanandendra saraswathi ,who is also famous as
‘abhinava shankara’and ‘kannada shankara’.he has done deep research on adhyaropa apavada prakriye (process of
superimposition and recession).In this book I have told summary of adharopa
apavada prakriye briefly.to enter palance of Advaitha vedantha
this only is royal door.
2)What is meant by adhyaropa apavada nyaya,like this samastha(whole)
word should be divided.adhyaropa apavada
is a process.prathiyathe anayaa ithi
prakriya(process).to upadesha(teachings)
method which is used to inform about
parabrahma who is
nonspecial(nirvishesha) to
jignasus is called prakriye(process).to this teaching
method name ‘vedantha sampradaaya’is also present.used in vedanthas ,the
teaching method used to inform about attributeless brahma(nirguna)is called
prakriya(process) and also sampradaya.
Parabrahma can’t be known by any nof senses.because parabrahma is
nirvishesha(nonspecial,indescriminate)attributeless(nirguna),adjunctless(nirupadhika),partless(niravayava),,worldless(
nishprapancha).To parabrahma there is
no sound touch form,rasa(state).fragrances.therefore only
shruthi has told ‘YATHO VAACHO NIVARTHANTHE APRAAPYA MANASAA SAHA”.In
such brahma shruthi imposing(aropisu) few dharmas and attributes(guna),later
lsater all such imposed dharmas shruthi
itself makes recession(apavaada).therefore form of brahma is understood by us.To
understand brahma properly this
adhyaropa apavada process (process of superimposition and recession) helps.this
one only sampradaayavida(knower of tradition)
Bhagavan Sri gowdapadacharya
Has told ‘Upaayaha
soavathaaraaya’. Upadeshaadayam vaado jnaathee dvaitham
na vidyathe.telling like this has told importance of ‘adhyaaropa
apavaada prakriye’.
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3)Parabrahma and gods:In upanishaths parabrahma principle is
told.In epics(puranas) many gods have been told.To athma in upanishaths
name is ‘oupanishada purusha’.to epics told gods pouranika gods(epical
gods) is the name.th these gods
sex(gender),husband and ,children,house,world,vehicle,grain,flower,mandalas,weapons,shape-shape
change(vikara),body and senses –all are present(there).therefore all these
epical gods are saakaara(shapeful)
,savishesha(special) gods.to these
ashanaaya(hunger,food),Pipaasaa(thirst),sorrow and fascination,births and
deaths are also present.all these gods are thriugunathmaka(having three gunas
sathva,raja,thama) only.All these gods have their own family relatives also.to each god there is
special position,honour,powers and abilities of it’s own. To each god there is
astotthara,sahasra namas are also there.to worship of these gods also there are different methods and prayoga(experiments) manthras.therefore
all these epical gods are great
destroyers and not oupanishada
purushas.these are not sathya jnana
anantha form (truth
knowledge(consciousness),Infinet form) brahma.by worship of these gods we will get development(abhyudaya) fruits only and not parama purushartha
liberation(mukthi).
But
principle(thathva)
propounded in vedantha is parabrahma thathva.this
parabrahma is attributeless(nirguna).that means
has no charecters of
sathva,rajas,thamas.beyond attributes(charecters). Parabrahma has no body excetra .to barabrahma no hnds and legs,no senses like eye,ear
excetra.therefore only parabrahma is adjunctless(nirupadhika,upadhiless).no
upadhies to parabrahma.to parsbrahma no hunger,no thirst,,sorrow-fascination,,family
dharmas like birth and death.therefore
parabrahma is
familyless(asamsari).parabrahma is individual self(prathyagathma) to all
animals. Not seen by eyes,not object to
evidences,omnipresent paratathhva
(supreme principle) itself is
parabrahma. Yatho vacho nivarthanthe— shruthi announces clearly.to understand such brahma only one
method adhyaropa apavada process.
(process of superimposition and recession.
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4) parabrahma form in esha kena:
In upanishaths
parabrahma is propounded as nirupadhika(adjunctless). For example in
Eshavasya upanishath
1)Eshaa vaasyamidam sarvam yathkincha jagathyaam jagath|1|
In all which is in world,esha has occupied.
2)anejadekam manaso javiiyaha nainaddevaa
aapnuvath purvamarshath|
Parabtahma is kutastha(firm),one, speeder tha mind,indriyas
can’t know brahma by making it as an
object.
3)paryagaatg
shukramakaayamavrana masnaarviragam
shuddha mapaapaviddham|
He is everywhere.pure,bodyless......sinless also.
In Kenopanishath:
i-2brahma as ear to ear,as mind to mind ....is eye to eye.
1-3)to athma eye won’t go,speech and mind also can’t go
1-4) brahma is very peculiar than viditha and aviditha.
1-6)that only you know as brahma.if ‘this’ that is not
brahma.
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2-4)one who knows
brahma as prathibodha
attains(gets) amrithathva.
2-3)to one who has become amatha brahma is matha(caste),for
one who has matha(caste) brahma is not
known.
2-3)one who knows he does not know,one who doesnot know brahma is
known.
2-5)one who knows
brahma present in all bhuthas(jivies,animals,five elements) he himself is valiant.
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5)form of brahma in katakopanishath:
2-14)athma is dharma adharma peculiar,he is peculiar than
kritha and akritha.
2-18)Athma will not take birth,no death also.Athma is not
hatha(killed).
2-21)Athma though sitting and sleeping will go everywhere.
2-20)Athma is atom to atom(anu.small),mahath to
mahath(great).
2-22)though athma is in eternal changing bodies he is kutastha(firm,
Firm like base stome of Iron smith)
4-11) athma is not got by scriptural studies,intellect, and
multiple listening(bahu shravana) also.
4-11)Brahma is without sound,touch,form,rasa,gandha(
fragrance)Athma is indestructable,irreducible.
6-3) In athma no multiplicity. He should be known by mind only.
6-3) athma like sun
will not be attached by worldly sorrow.
6-3)By fear of athma(self) only fire(agni),Sun,Indra,air,and
death gods work.
6-9)Athma has no form,therefore only nobody can see athma
with eyes.
6-12)athma can’t be
seen by speech,mind,by eyes
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6) sub processes:
Vedantha process means adhyaropaapavada only(process of
superimposion and recession only).this only is main and all occurying
process.By this adhyaropa apavada process only
adjunctless( nirupadhika,upadhiless) Parabrahma is informed in vedantha.
But apart from this adhyaropa apavada process(prakriye) other
sub processes are also used in vedantha:
1)
Avasthathraya
process: by enquiry of three stages
awakenness,dream,sleep(dreamless deep sleep) process showing form of athma.
2)creation process;brahma is only cause of world.later showing that there is no creation
at all.
3)panchakosha(five sacs) process:through five panchakoshas
like annamaya,process of informing athma who is beyond panchakoshas.
4)jiveshwara process:process informing jiva is samsari(family holder) and eshwara is non family holder(asamsari).informing
process that tells jiva is brahma only.
5)scriptural evidence prakriya: Informing
brahma scriptures are evidence
to brahma. Later process of
informing scripture is end(final)
evidence.
6)entry process:Brahma
cressating universe,superimposing that ,entered the world ,world is not
different from brahma.
7)guru shishya
shasthra prakriye(teacher,disciple,scriptures
process):Informing that brahma
should be known through guru only,guru shishya shasthra differentiation is not true process.
8)jnana moksha sambanfha prakriye(knowledge –liberation relation Process):liberation is by knowledge
only.lt tells lberation is not
attainable(not prarya).
9)bondage liberation process:by ignoremce bondage. By
knowledge liberation(moksha).later it tell there is no bondage nor
liberation process.
10)mumuksha moksha prakriye(liberation desirer –liberation
process):liberation desireres themselves are
valients..Inforning this later liberation is not attainable(not
prapya).this is a beautiful process.
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7) vedantha tradition(vedantha sampradaya):
Vedantha sampradaya is
name given to adhyaropa apavada process.
(process of super imposition and recession).
Method of teaching
used in knowing brahma told in vedanthas
itself is called vedantha sampradaya(Vedantha
tradition).Sri Shankara has used this
word in his bhashya(commentary) like
this.Shankara has respected Goudapadacharya by calling
vedantha sampradayavida(vedantha tradition knower).
To those who don’t
have Guru
sampraday(tradition) ,to those who does
not hear meaning of vedanthas,,for bthose cwo do not know proper evidences ,those whose mind is fixed
in outer aspects only samyakjnana
niste(sincerity) i not attained.this is true only!
Though one is scholar in all scriptures,if
tradition(sampradaya) is not known such
person is to be known as dullard(fool)
and neglected.
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8) greatness of
tradition(sampradaya):
By vedantha sampradaya (tradition) method only form of nirguna(atributeless) can be known.this is not possible by other
methods.By brahmajnana only liberation.this is jivanmukthi which should be experienced by while living.he has no family bondage of
anykind.he has no sins or punyas(merits).jivanmuktha is brhmanista(brahm sincere)
only.he has no rebirth-This is doctrine
of advaitha vedantha.to understood this properly help of vedantha sampradaya(tradition) is
needed.leaving this sampradaya(tradition)
if letter meanings are searched for manthras to such persons it should be known that to them vedantha messages are not known
properly it should be known.to friendship of
those who does not know Vedantha sampradaya(tradition) liberation desirers(mumukshus) should not go.
Because to
them deep meaning of vedantha is not known properly.these words are written
by Sri shankara inhis githa bhashya 13-2 has told clearly and boldly.
Githa
bhashya(13-2):jiva is different,eshwara is different;I realising eshwara by meditation ,after deatyh should family sorrow.like this which dullard(fool) understands and teaches others also ,he by killing his athma by himself,produces
fascination to others also.Because he does not know vedantha
sampradaya(tradition).therefore if one
is asampradayavida (one who does not know guru sampradaya),though all scriptures knower(sarva shaasthra vida) knowing such
person as dullard(fool) he should be
neglected.this is greatness of Sampradaya(vedantha trasition).
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9)Goudapada
is sampradayavida(vedantha tradition knower).:
Vedantha
sampradaya means Adhyaropa apavada
only(sper imposition and recession) only.Sdhyaropa apavada means vedantha sampradaya only.these both words are used in same meaning.To inform
worldless(nishprapancha) brahma
of adjunctless (nirupadhika brahma)
brahma properly Adhyaropa apavada prakriye(peocess of super imposition and
recession) is only method.this is told by Shankara Bhagavathpada in commentary( bhaashya) on prasthana thrayas again again.
Remember.Sri
Shankara is not founder of vedantha
sampradaya(tradition).this has been used by
Sri Goudapadacharya who is parama
guru of sri Shankara in his Mondukya
karikas.this adhyropa apavada process was used at the timf of goudapadacharya
only.Sri shankara has called Sri goudapadacharya as Samprdayavida.Shankara has used his karakas in Brahmasuthras as evidences
Example:brahmasuthra bhashya 1-4-14:
Mondukya
karika:3-15.
It’s
meaning is like this. soil,pot,metal
works,fire,sparkBybthese examples by which creation is told in shruthi in
various kinds ,all those are all plans(techniques) for informing brahma
svsarupa(form).really there is no differentiation.like this sampradayavidas
tell.
Another
example:
Brahmasuthra
bhashya :3-1-9
Goudapada
karika 1-16
Like this
has informed in brahmasuthra bhashya 2-1-9
sri Shankara has told.
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10) plan of
informing nishprapancha brahma(worldless
brahma ) :
Sri shankara
has informed at many places in his commentary(bhaashya) has used Adhyaropa apavada method.
But he has
clearly told in Githa bhashya(13-13) only.
This
worldless parabrahma thathva
(principle) by adhyaropa apavadas in vedantha vadstly.for vdesciples for
athmaavabodfhana accomplishment this adhyaropa apavada teaching method is imagined.this is sayings of sampradaya
vida.
Brahma is
nishprapancha (worldless).that means without any differentiation ,without any
features,delicately delicate, principle.we can’t directly say this is brahma,brahma is like this.this is
feature of brahma.like this as we know
nonself things(anathema vasthus),brahma can’t be told like this.By any
evidence brahma can’t be informed.But
brahma is to be understood.because by brahmajnana only removal of ignorance(ajnana). By removal of avidya liberation attainment.therefore scripture should inform brahma.brahma should
inform brahma.In same way jijnasus(liberation
desirers) should know brahma by self
experience and become blessed.
For this
only in scriptures adhyaropa apavada
named one special
method(process,justice) is followd.though Brahma is worldless(nishprapancha) by
adhyaropa aravada method it can be made
to understand.thi is teaching method adopted by
thathvavida (thathva knowers)acharyas
for teaching thathvas(principles)to
inform to jignasus.In parabrahma first superimposing few attributes(charecters) after
understanding to tell those attributes are not present(recession,apavada).to
brahma and to this process there is no relation of any kind.But to make to
understand Brahma imagined one
special(extraordinary) method is Adhyaropa apavada prakriye(process)-this
should be known.
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11) two
kinds of adhyaropa apavadas(superimposition and recession) are of two kinds.Adhi aropaha=adhyarpahathat
means Adhi=upon parabrahma,aropaha=
means superimposed
attributes(gunadharmas).to manda
madhyama adhikaries(slow middle
eligibles)who does not know paramartha
thathvas(spiritual principles,transcendental principles),by their ignorance
upper impose many attributes due to wrong understandings.
These are
ajnakritha(done by ignorentns).sthis one is also Adhyaropa.is it not?this is
not scriptures made.Ajnakritha (done by ignorents) aropas.
,Is it not
this also adhyaropa? This is not shasthrakritha ( not done by scriptures) adhyaropas.To remove such Apavadas scriptures do
few adhyaropas and also apavadas at end. These are called shasthrakritha
adhyaropas(super imposition done by scriptures).adhyaropas which are
intentionally done scriptures at bend
makes apavadas. Hor Ajnakritha adhyaropa and shasthrakritha adhyaropa let us see one or two
examples:
Brahma ia a
very big god.It is away from us.they can be got by upasana(worship) after death.by brahma realisation we will get
brahma realisation and liberation.therefore
fasting,worship,japa(chanting),penance(thapa),meditation if done liberation is
got-like this ordinary people know.all these are wrong understandings which ignorents in brahma. To do
apavad(recession) scriptures have
made some adhyaropas(superimpositions) newly.how this is:brahma is not at distance.It
is within you only.Brahma can’t be attained
by upasanas(worships,rituals).by knowledge it is possible to get.brahma
attainment is not after death.It is now and here only.Brahma need not be
realised. Because brahma is direct aparoksha (non indirect) athma only.
Like
this for recession of gross superimpositions(adhyaropa) scriptures
also di some
Adhyaropa(superimpositions).Scriptures
receding delicate superimpositions (adhyaropas) at end says’shantham shivam advaitham brahma’it informs.like
this adhyaropa apavadas are are of two kinds.
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12) By
adhyaropa apavada process informed in upanishaths.But while
understanding this process we have to
remember two important factors. They are:
1) all adhyaropas
are for apavada only.
2)adhyaropa
apavada process is to inform
attributeless(nirguna),adjunctless(nirupadhika),nishprapancha (worldless) non
dual ,brahma only.
Now let us
see summary of these two points.In scriptures
about brahma many adhyaropas have been done intentionally?this is not for
adhyaropa(superimposition).Thadithara(thath+ithara) adhyaropas to make apavada
only .this we should understand.for doing gross adhyaropa only in it’s place
micro(sukshma) adhyaropas are done.for example:brahma itself is cause of
world(brahmave jagathkarana) it is told.here
to brahma causeship (kaaranathva) is superimposed.to do apavada of of sankhya’s
pradhana is jagathkarana(world cause) it has been superimposed ‘chethana
itself is word cause’..this is to do jagathkaarana of
Achethana(non spirit).this is to be known.
In this
adhyaropa apavada process only there
are many upaprakriyas(sub processes).to supreme summary of all these sub
processes(upa-prakriyas)
Is in
informing worldless brahma
only(nishprapancha )brahma only.how it means is :In avasthathraya prakriye informing avasthathrayas (three stages of
awakenness,dream, deep sleep) showing,stages
(avastha)witness itself is athma ,at end
athma is niravastha( stageless) ie avasthaless it is informed.In
panchakosha prakriya describing panchakoshas (five sacs) later says
athma is beyond panchakoshas. By this plan of adhyaropa apavada prakriye(process of
superimposition and recession) slowly to
achievers informs adjunctless pure, athma only.
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13)cause and
effect process:
To creation
process only another name is cause effect process.parabrahma is cause
(kaarana)and world is effect(karya).It is informed in vedantha.this is called
cause effect process.cause is of two kinds. upadana(material) and nimittha(formal) cause.If source material
is material cause(upadana cause) spirit
form man is nimittha cause(formal
cause). Example:soil material cause for pot.potmaker is formal cause(nimmittha cause).pot is work.soil is material
cause.potter is nimittha cause.soil is achethana(non spirit) potter is chethana(spirit form).
But in vedantha to this world
brahma only is nimittha(formal)
cause and upadana cause both.If really
seen this cause effect feel is a special
process only and not
paramartha(spiritual,transcendental). But using this cause effect process brahma is not cause it is informed.this only is bhagavan badarayanacharya has told in brahmasuthra1-4-23.
Brahma is not mere formal cause(nimittha) to
world ,what more is nature also is
material cause-he has written.
Parabrahma
is material cause to world(universe) and
foemal cause(nimittha cause)and world is effect(work) of Brahma.actually there is no intention of telling brahma is cause and world is effect.What is
important is world which is effect is
not different from Brahma.that means Brahma only appears as world.this is summary.(world is expression of
parabrahma-ramana maharshi)
Therefore
only to cause and effect process there
is name ‘Abhinnimitthoopaadaana
kaarana’(Abhinna,nimittha,upaadaana cause)
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14)CREATION
PROCESS:
Creation
process:This world is created by god.-telling
like this later tell that created world is
not different from brahma.to us there is no summary in creation.this
world is really created by-to say this is not intention of vedantha.
Brahma is
cause and world is effect –to tell like this also is not our summary(theme).to establish(propound) cause and effect feei n is also not summary of vedantha.
Right ,In
vedantha from Brahma only world is born
is told freely why? Yes they have told.not
in one but in many. For example
yathoo vaa Imaani bhuuthaani jaayanthe,yeena
jaathaani jeevanthi |yathpravinthyabhi
samvishanthi|
Thadvijijnasasva|-like
this tells thaitthiriyopanishath.Inthis manthra(holy syllables) summary is in telling features of parabrahma
only and not in telling world is really born from Brahma.
Mundakopanishath
tells(2-1-3):By this athma only
prana,mind, all senses(Indriyas) are born. Sky,air,fire,apps(water), earth-these five
elements are also born from this athma only.here it is not important
that all these are from athma only. But what is more important is :By athma
only bthey are born is the meaning.Brahma only is cause of this world.
From karya
kaarana ananyathva nyaya(cause effect indifference justice) effect is not
different from cause,and effect is
false appearance ,cause itself is
Spiritual(transcendental)ntruth.It should be
known.created world is not different from brahma is is theme here.this only this upanishath tells”purusha eveedam sarvam’(2-1-10). All
this is brahma only.this is the meaning.
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15) three
STAGES PROCESS(AVASTHATHRAYA PRAKRIYE):
In
bUpnishaths through avasthathraaya
process it is ytold that athma is
Avasthathrayaless
In mondukyopanishath specially avasthathraya process, athma’s paramartha
svarupa(spiritaual Form,transcendental)
is informed.Let us see details
now:
In mondukya
upanishath it is told like this:
Soo
ayamathma chathushpaath .Athma has four feet.this upanishath tells bin
beginning.this sentence does not mean
really athma(self) has four feet.
What it
means is Athma has no feet at all.T end
says prapanchopashamaha shivoo
advaithaha.
Athma has
four feet.It’s details shruthi only tells.Athma who has awakenness stage as adjunct(upaadhi) is vaishwaanara.he is athma’s first foot(part).
Athma
means as we know is not limited to this body only.It
occupies
Whole awakenness ,universal form.he himself is vaishvanarathma.he is first foot(paada). For it’s recession to same athma
next superimposing adjunct (upaadhi)called dream he is calles as
thaijasaha athma dvithiya paadaha.If vaishvanarathma is sthulathma(gross athma) thaijasathma is sukshmathma(nicro athma,delicate
athma).next to make these two upaadhies(adjuncts) recession(apavaada) superimposing
still higher sukshmathama (highly
delicate) third upaadhi praajnaha
thrithiya paadaha(praajna is third paada(foot,part)) it is told.only one
athma calling as him asvaishvaanara,thaijasa.praajna,at end
has himself is called Thuriya’here
thuriyathma means chathurthaathna ..this Goudapadachaarya calls maayaasankhyaa thuriiyam .Athma is not really
thuriya.Athma is appada(feetless),stageless(
niravastha),maathraless(amaathra),non dual(advaya).
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16)panchakosha
process:
To make to
understand nishprapancha(worldless) athma ,in vedanthas panchakosha process named unusual
(extraordinary) another process another process has been told.In thaitthiriya
upanishath this process has been
informed beautifully.In beginning telling sarvaan kaamaan saha ‘Brahmavidaapnoothi
param’,describing it as Sathyam jnaanam Anantham Brahma ,next Yooveda
Nihitham guhaayaam paramee
vyooman soo ashnuthe like this tells shruthi.
Sathyajnaanaanantha form parabrahma is within us only..one who knows like this
gets (attains) parama purushaartha only.Athma is brahma,brahma is athma.
To make to
know such brahmaathma is intention of
this shruthi.to make to know shruthi has used
panchakosha proess(prakriye,justicemnyaya) .
Panchakoshas
mens five sacs.these five sacs have covered athma.slowly when we cross these
five sacs it’s true form will be known to us.to make to understand
athma this panchakoosha prahriye is used.
Annamaya body
itself is Annamaya sac. Made out of panchabhuthas gross
body is first sac.this is external .Informing that this is not athma ,pranamaya kosha is athma.later informing this is also
not athma(self) because in prana also
there are vikaras(changes).than pranamayakosha
delicate is manomaya
kosha(sac).By mind only body ,prana, are
living.Is it not? Than pranamaya vijnanamaya is delicate(sukshma)..than it delicate is Anandamaya kosha.
Even
anandamayathma is not
paramartha(spiritual,transcendental).to him also athma means
bliss form athma only.(note Ananda=bliss).
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
17)
jiveshwara prakriye:
Jiva means
jiva-praanadhaaranee root’s meaning
samsari(family holder)wearing senses(Indriyas).Jiva,shaariira,samsaari,kartha(doer),
bhooktha(enjoyer),dehi,vijnanathma,pramaatha,-all
these are equivalent terms.sknowing
paanchabhouthika(made up of five elements)
body as myself, who experiences fruits of karmas is samsaari. But eshwara is bodyless upaadhiless, eternal spirit
form asamsaari(non family holder).Eshwara
is
asamsaari,
sarvajna( omniscient), sarvashaktha(omnipotent).to eshwara no joys and sorrows and births and births(rebirths).
Like
this Eshwara as different from jivathma, jivathma different Eshwara ,Are informed in vedantha at early
stage.this is called jiveshwara prakriye(process).here it is
really not goal to tell jiveshwara difference.Informing this jiveshwara difference in beginning, then through adhyaropa apavaada
prakriye this difference is pushed away.to
teach asamsaari(non family ho;lder) who
is paramartha(spiritual) athma itself i
goal of all shruthies.
BRAHMAVEDA
BRAHMAIVA BHAVATHI:
One who knows
brahma will brcome brahma- saya mundaka upanishath.Here jiva who knows brahma is different,the brahma
which jiva has to know is different-it is said.jiva is pramaathri(knower)
,brahma is thathva to be known. (prameya)If he knows brahma he will become brahma only .jiva by ignorance
,being caught in cycle of family, is
suffering.As mundakopanishath says (3-1-2)
I he
understands he is Eshwara only, then
becomes sorrowless. Athma who is
asamsaari he himself is this jivathma becomes brahma only (paramathma).
Like this as
soon as jnana is produced jiva,eshwara,
differentiation gets destroyed Athmaikathva
is produced.For this only by
adhyaaroopa apavaada justice(nyaaya), jiveshwara process has come.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
18) entry
process (pravesha prakriye):
Entry(pravesha)
means to enter in.grihapravesha,village
entrance,temple entrance excetra.like
this thaitthiriya upanishath says world
entrance
(jadath
pravesha).
To tell
really Brahma has entered
this world this entry process has not come.nothing has to happen by
entry.hat really is ,as brahma has
entered
All these bodies,what is appearing as jiva is brahma only.jiva means in paramartha(sriritual) brahma form only.’to make this to understand
entry process( pravesha prakriye) has been told.
Athma splitting this head top(netthi),through this
nly he entered .Ithareya upanishath
(1-3-12)says this.
I
myself entering in form of
jivathma(individual self),I only divide (vyaakarana) . (chan.6-3-2).to brahma
entry has been told in jivathma form.though appearing in jiva form,,it is
brahma only.jiva is not different from Bnrahma.to show this entry process is
told.
Like this
creating kaarya prapancha( effect world) ,parabrahma himself entering intellect,by seer,listener, manthru,
vijnathru(knower) form appears as jiva.This is the lesson which we have to learn from entry process(pravasha prakriye). (thai.a. bhashya.2-6).
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
19)scriptural
evidence process(shaasthra praamaanya prakriye):
To all
jivies brahma only is paramartha athma.(spiritual,transcendental).Now also
brahma is aja(unborn),amara(deathless),ajara (oldage less),fearless (Abhaya)
form. To make this to know evidences are scriptures((shaasthras).To shaasthra
only shruthi, veda,Aagama,aamnaaya excetra.to us to inform about athma shaasthra is needed.thjis only scriptures have
told – ‘shaasthra yoonithvaath’ (bra,su.1-1-3).let us see it’s summary:
Brahma has
shaasthra(scriptures) only is yoni (evidence).here saadhaka( achiever)
is jnaathri, parabrahma is jneya,,shaasthra( scriptures) are pramaana(evidence).
This is told by adhyaaroopa dristi( vision) only.
By evidence of scriptures only brahma is known..therefore making shaasthra praamaanya as adhyaropa
(superimposition),by direct (prathyaksha) and anumaana(doubts) Brahma
is not understood –like this has done apavaada(recession).how can
scriptures be evidence ?if asked ,making as sense object not by informing about brahma.how it is not as eye informs about form ,like ear listening
to sound .scriptures infoms athma (self) as non object only
This only
shankara has written in
bra,su,bhaashya(commentary)1-1-4.therefore witness is anthya(end) evidence.pramaathrithva of jiva,
brahma’s prameyathva evidence of
scriptures making recession scriptures
become anthya pramana(final evidence). Sceiptural evidence’s goal itself
is this .this jijnasus(knowledge
desirers) should know.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
20)Vedantha
sampradaya is ancient:
Sri Bhagavan
Shankara has used this adhyaropa apabvaada sampradaaya
In his commentaries.But remember .This is not
new tradition found out by sri Shankara.Because before Sri shankaracharya only
Goudapadacharya also
‘upssyaha soo avathaaraaya’,’updeshaadayam
vaadaha’,telling like this has shown
importance of sampradaya(tradition).that
means sri goudapaadaachaarya also has
told vedantha sampradaaya(tradition).
Right
.therefore was this tradition (sampradaaya)
started newly by Sri
Goudapaadaachaarya?no.It was before Goudapadacharya only. Because he has given
example from previous vedachaaryas also!
In Gou.mon.kaa 2-5 ,dream and deep sleep are
one and only one.this has been told by ptrevious (praachina) maharshies also.
How dream
and maye are drista,how gandharvanagara Is drista
like that this world is also drista(view) only. Only .is it not?like this
vedantha scholars tell.
-tells
Gowdapaada.’Vedantheshu vichakshanaha’ means vedantha sampradaaya
vidaru(knowers).
“raagaless
(loveless) , fearless ,angerless,vedantha scholar munies
Have told athma as nirvikalpa(changeless,),peapanchopashama(seen
only after destruction of world), non dual .therefore this vedantha
sampradaya(tradition) ancient than that
of time of Goudapaada.Is it not?
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
21) adbhutha
sacchidananda sthothram:see the text.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
22)Sri Goudapaadacharya in his mondukyakaarika has described adhyaropa apavaada process as
below:
Shloka(1-18):
If vikalpa
(Change) is if imagined by anybody then bit might hace gonr.But all these
are differences are only for teaching
only not true.If brahma is known,there is no dvaitha(dualism).
Here rising
one objection Sr goudapaadaacharya in above
shloka(stanza) has given beautiful
answer.
What
objection here is :guru,shaasthra(scriptures), shishya(shishya)- is there any
difference between all these?how rhis differentiation is removed?
One who is
sadguru message of vedantha scriptures
has to teach to fit disciple.is it not?right therefore after getting
knowledge also there will be this differentiation.when will this difference go?
To this
objection Rigoudapadacharya’ upadeshaadayam vaadaha’
Tells answer
like this.guru,disciple,shaasthra(scriptures)-these difference we have never
accepted this truth.If we wrer to tell this difference is
truth then there was need of removal.If
we were to accept this statement as truth
Then how to remove them was the question.But
this differentiation has not been
accepted as truth in vedanthas.This is
only change(vikalpa).
Right then
this differentiation in vedantha?for this goudapada answers .for teacing sake
only this differentiation.this is not
paramartha(spiritual,transcendental ).After knowing no differentiation.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
23) upaayaha
soo avathaaraaya:
According
bto vedantha sampradaya(tradition),sri Goudapadacharya has told secret of Adhyaropa apavada process
like this in his mondukya karike like this.(3-15).
From Soil,metal sparks excetra examples I shruthies have told creations
differently.these are all plans for informing athmaikathva(unity of jiva and
brahma)..In brahma there is not even little
difference.
Kaataka,prashna,,mundaka,Thaitthiriya,Ithareya,Chandogya
,Beihadaranyaka ,Shvethashwathara –In these upanishaths creation matter is
informed well.
From brahma
only this world is born.By that only this universe is born.It has been said in
above upanishaths.In each upanishath
different way of creation is told.Therefore brahma is cause and world is effect(kaarya) .By this
difference between jiva and brahma .”if to;d:
Yes,in
shruthies by brahma only creation of this world is told.true.but
shruthies have no
summary(thaathparya,theme) is not
there.Because by knowing creation there is no use to us.By creation process(prakriye) to inform brahmathmaikyathva(union of brahma
and jiva).upaayaha spp Avathaaraaya-this only
Goudapad’s seed manthra.To inform that parabrahma is advaitha
. this
creation method is told.If seen really naasthi Bheda kathanchana.no any kind of
difference.
All are parabrahm only.this only is Adhyaropa Apavada prakriye.
24)parabrahma
is non special(Nirvishesha) only
(Nirvishesha=impersonal,indiscriminate,non
special)
The thathva
propounded(prathipaadisu) in upanishaths is called parabrahma thathva.Is it
special?or nirvishesha( non special)?sopadhika(with upadhi)?or nirupadhika(upadhiless,adjunctless).attributed
(saguna) or attributeless(nirguna)?this doubt arises in mind of jijnasu.Because
in vedantha it has been told in both
ways.Arising this objection Bhagavan
suthrakaras(suthra makers) have told:
‘na
sthaanathoopi parasya ubhayalingam
sarvathra hi’(3-2-11)
Shankara has
written like this:
Brahma is
not having anything special(vishesha) ,without any vikalpas(changes)
thathva(principle).It should be known.Because in all upanishaths brahma is told as ‘samastha vishasha
rahitha’(without any specialities).
To brahma
by adjunct(upadhi) relation only savishesha form appears .
But on it’s
own savisheshathva is not matching.These upadhies appear from ignorance only.’upadhiinaam cha
avidya(ignorance) prathyupa Sthaapithathvaath’-shankara has told.
Like this
brahma is niraakaara(formless ) only it
should be known.In brahma suthra 3-2-14 suthrakaara has told brahma is aruupa
clearly.All vedantha sentences tell nishprapancha(worldless) Brahmthathva
only. These upanishaths tell nishprapancha(worldless) brahma only.not
sapramcha (with world)brahma.
Some how
uthrakaras and bhashyakaraas Brahma is
nirvisheha
Niraakaara(formless), Nihprarncha(worldless) Brahma
only .
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
25) form of
Brahma in thaitthiriya upanishath:
In Krishna
yajurveda’s thaitthiriya upanishath
also parabrahma is told as
nishprapancha(worldless).how it means is:
Sathyam
jnanam anantham brahma! Yoo veda nihitham guhaayaam’
Pabtahma i sathya(truth),jnanam(knowledge,consciousness)
anantham(infinet) .
O knows that it is hidden in heart cave
only will become brahma only.
Yathoo
vachoo nivarthanthee!yapraapya manasaa saha|
From brahma, senses along with mind ,without
understanding brahma will return.
He is
adrishya(invisible),asharira(bodyless),aniruktha ,anilaya(residenceless),
fearless(Abhaya) form. One who resides in him becomes abhaya(fearless).
In beginning
of brahmanandavalli of thaitthiriya
upanishath ‘brahmavidaapnoothi param’ it is told.
One who
knows brahma attains brahma(parama
purushaartha) only.here to question’what is brahma?’ it is told sathyam jnanam
Anantham.sathya(truth) is one which does not change for ever.sathyam means cause(kaarana).It is told cause(kaaranam)
brahma.cause means material cause(upaadaana cause).In world all upadana causes
are non spiritual(achethana).so brahma
has been told as itt means it is
jada(inert,achethana).to
recede(apavaada) this
Jadatthva
superimposition jnanam has been
told. Brahma is not jada.but consciousness form.here if told jnana
it is understood as prathya
happening in intellect.to recede (apavaada )from it visheshana
Anantham is used.
This only is called ANYONYA niyamya niyamaka
bhaavena-Sri shankara has written.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
26) form of brahma In prashna and mondukya
upanishaths:
Prashnopanishath which belongs to atharva veda and mondukya upanishath,brahma is told as
nirvisheha(non special) only..
Saha paree
aksharee thmani samprathistathe|
(prashna4-9).jivathma
is residing in high (para) akshra called
athma.
Will
attain akshara only who is para(high).that
acchaaya,asharira(bodyless)
alohitha,shubhra(pure) who knows
akshara as oneself ,hey somya becomes sarvajna(omniscient) and
all.(prashna 4-10)
One who
knows this athma becomes akala and amritha.
(prashna
6-5)
In mondukya upanishath (mondukya 7):
Thuriya
thathva is not anthahprajna,not
bahiprajna,
Not
ubhayathaha prajna,not prajnana Ghana,not prajna,not aprjana;
Brahma is
not drista,vyavaharyavalla(transactionless),can’t be grasped
(graahya),ekathma
prathyaya saara,prapanchopashama
(seen only
sfter destruction of the world),peaceful, shiva,advaitha .This itself is
chathurtha(fourth) thathva (principle) like this jnanies know.This thuriya is
athma only. He is vijneya(to be known).
Athma who is
fourth one is amaathra,avyavahaarya, prapanchopashama shiva advaitha.he is only to be known.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
27) brahma
svarupa(form) in mundaka:
In
munakopanishath which belongs to atharva
veda manthra part 1-1-5 and
1-1-6
describe parabrahma.
Akhara,adreshya,agraahya(ungraspable),agothra,avarna(varnaless)
,achakshu,shrothu(listener),apaanipaada(handless and legless),eternal,vibhu(lord).one
which teaches such akshara brahma is
called paraavisya.
Akshara,purusha,
sathya(truth), such brahma guru informs
to desciple.
(mim1-2-13)
Purusha,divya(divine),amurtha(abstract),sabaahya,abhyanthara,,aprana,amana(mindless),
is higher than akshara.(mum.2-1-2)
This world ,karma –all is paramapurusha only. mum(2-1-10).
Athma is
prakasha svarups(light form),samvihitha, guhaachara,vyaapaka,prana,nimisha,
sath and asath,superior than vijnana, to all animals as form(svarupa) is supreme(varista).(mum
2-2-1)
By his light
only sun and moon excetra enlighten.(mum.2-2-11)
Athma is not
seen by any karanas(inner and outer sense organs).athma is not attained by
penance (thapassu)and karmas(rituals,deeds).
Naayamathma
pravachanena labhyaha naayamathma
balahinena labhyaha|
Athma is not
got by vedabhyasa(vedic studies), Or by
weakness
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
28)
knowledge liberation process (jnana moksha prakriye):
Liberation
means liberation from family bondage.this itself is parama purushartha( object
of human pursuit ) (righteousness, wealth,enjoyment(kama)liberation).this
itself is liberation.this itself is amrithathva.liberation is possible only
by knowledge and not by karma path.
Like
this hundreds of manthras are announcing
.let us see few of them.
Thamevam
vidvaan amritha Iha Bhavathi|
Like this
tells purusha suktha.one who knows athma will get amrithathva here only.
For one who
knows athma there will not be sorrow or fascination,
If
athma(self) known liberation.If not known
unfilled (unfillable)loss.
MATHvA DHIRO
na shochathi
If athma is known no sorrow.
To those who
know athma permanent peace.these are
only valients. Not others.
One who
becomes jnani throwing(shedding) away
punyas(merits,good deeds) and sins attains parama samya.
Brahma veda
brahmaiva Bhavathi.
One who
knows parabrahma becomes parabrahma only.
Like this by
jnana(knowledge of ultimate reality) only
liberation is got.
Therefore by
knowledge liberation is attained(got).
Therefore does it mean
liberation is attained by knowledge?no.surely not.
Liberation
is not at all attainable.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
29) guru(teacher),s clearly.hasthra(scriptures),disciple(student)
process:
Only one
evidence which which makes to understand
parabrahma thathva(principle) is
shasthra(scriptures).to this vedantha only anothername is upanishaths.In
brahmasuthra 1-1-3 shankara has written by evidence of vedantha scriptures brahma
which is cause of world and birth.that
means leaving scriptures9shasthras) by
evidences like anumaana it is not possible to know form of parabrahma.
In another
upanishath ,in mundakopanishath
‘thadvijnanartham sa
gurumeva Adhigaccheth,samithpanihi shrothriyam
brahmanistam’ tells like this.To know that parabrahma one should go to
guru who is brahmanista and shrothriya it is told.though one is knowing scriptures well jijnasu(knowledge desirer)
should not do enquiry of
Brahmajnana independently.-like
this sri shankara has told (warned).by sadguru only fit jijnasu should do enquiry of vedantha .
Features of
jijnasu scriptures only have told.achiever(saadhaka) ,peaceful,
daantha(...........?) uparatha(............?) thithikshu
sincere(interested,shraddha) and
samahitha (.........................?) he sees himself in himself.
He sees all
as athma only.like this tells brihadaranyaka shruthi.Achiever
mumukshu(liberation desirer) who has
sadhana chathustaya sees athma(self) properly.
Totally shasthra(scripture),guru,disciple(shishya),
brahma-this division scriptures have accepted up to a level in beginning and makes brahma
enquiry.Scriptures recede(apavaada)
differentiation of guru and
disciple.
What it has
superimposed as guru,
disciple,scriptures,,brahma
scriptures recede(apavaada) at
end as ‘neha nanasthi kinchana’.advaitham brahmaiva ekam sathyam .this is
supreme principle of (parama siddhantha) of all vedanthas.
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
30)process
(prakriye)of bondage and liberation:
Bondage
which has occurred due to ignorance should be
destroyed By vidya(knowledge,education) only.destruction
of ignorance itself is liberation.this is informed in upanishaths.cause of bondage is ignorance. Knowledge is caiuse of
liberation.bondage is sorrow form. Liberation is eternal bliss.This is called
bondage li beration process(prakriye). This is also told by superimposition and
recession process.this is told by superimposition(adhyaropa) only and not paramartha(spiritual,transcendental
.to those family holders who knew body
itself as oneself,vedantha informs that by
superimposition only who know body birth death
bondage has happened.,by adhyasa nivritthi ,bondage destroying liberation is got.bondage is not natural.it
means to recede it’s falseness, avidya nivritthi itself is liberation,adhyaropa has been
done.Bondage means tie.This itself
is family bondage.
By
doership(karthrithva) and enjoyership(bhokthrithva) bondage of this punya and sins.By punya bsin
karmas bondage of joy and sorrow.,,by
joys and sorrows bondage body
bondage,for getting body birth taking
bondage,,by birth bondage again family bondage..this only sri Shankara has told
punarapi jananam ,punarapi maranam
,punarapi janani jatare shayanam.-l9ke
this he has told in mohamudgara.this family bondage in ignorance stage beginningless and endless(infinet).
Hor all
anarthas(meaningless things) what is
original cause is avidya(ignorance) or adhyasa(false superimposition).By this
only bondage is felt otherwise bondage
is not natural.whether bondage or liberation
are really not at all present.this only Goudapadacharya has written
in mondukya karika 2-3-2 as below”
Na
nirodho nachothpatthihi na baddho na cha saadhakaha|
Na
mumukshuhu na vai mukthaha ithyeshaa
paramarthatha||
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
31)shaasthram
‘anthyam’ pramanam(scriptures are final evidences):
Vedantha
scripture informs about parabrahma
easily
To
jijnasus(knowledge desirers)we can’t know
nirvishesha brahma either by
direct(prathyaksha) or doubt(anumana) evidences.parabrahma is not
object(matter) for direct
evidences.Because brahma has no sound,touch
rasa form and fragrance.Brahma is not visible to anumana(doubt) evidence also.because brahma has no
signs.then how to know such parabrahma ? by which we have to know?.that is by
scriptures.this only suthrakaras have
told
Shasthra
yonithvaath.
Shaasthra
means vedanthas or upanishaths.even shasthra 9scriptures) also first
agreeing division of
jnathru(knower),jnana(knowledge),jneya(to be known) which is imagined by
ignorance ,itself(shasthra) is evidence
agreeing like this only starts.
Brahmaveda brahmaiva Bhavathi;one who knows brahma will become brahma
only.thamevam vidvaan amritha iha
Bhavathi.like this one who knows athma(self) will become brahma himself here only-scriptures tell.This
differentiation is not paramarthika(spiritual,transcendental).by adhyaropa
vision accepting jnathri,jneya
,jnana division shasthra begins.but when
real meaning is known then ‘neha
nanasthi kinchana’,in brahma there is no
differentiation.by tyelling like this even shasthtra also without remaining as shashtra
becomes brahma only.
For that
only name anthya pramanam(final evidence).Shasthra losing pramathrithva it also becomes anthya pramana(final
evidence). Shasthra is anthya pramana(end
evidence) when it propounds athmaikathva immideatly all differentiation is disturbed. Like this shasthra is Anthya
pramana(final
Evidence).athra
vedaaha avedaaha like this shruthi only tells!
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
32)In
Chandogya and brihadaranyaka:
Chandigya
upanishath of saamaveda,In brihadaranyaka upanishath of Shukla yajurveda, in
many places parabrahma has been described
vastly as nirguna
(nonattributed) and nirupafhika (upafhiless,adjunctless) only.I am not giving
all manthras here as example.only two or three manthras are given for example.:
Yathra
nanyath pashyathi,nanyath shrinothi,
naanyad vijanathi sa bhuma|(chan 7-24-1)
Asthulam,ananu,ahrisvam,
Adhirgam,.alohitham,asneham,acchaayam,athano
avayu,anakasham,asangam,Arasam,agandham,achakshushyam, avag,amanaha
Athejasam,apranam,Amukham,amathram,Anantharam,
Abahyam(bri.3-8-8)
Like
this all upanishaths inform that parabrahma is
nirupadhika(adjunctless) only.Such brahma can be known by adhyaropa apavada
prakriye(process of superimposision and recession) only,no other go apart from
that.
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33) sa eva
nethi nethyathma:
In
upanishaths prathyagathma(individual
self,jivathma) has been informed by ‘nethi nethi’-not this not this like this
in nishedha(prohibited,forbidden) form.Athatha adesho nethi nethi na hyethasmadithi nethi
anyath paramasthi|-brihadaranyakopanishath.(2-3-6).the method of
teaching brahma is ‘nethi nethi’.Because
except this method there is no other method
to inform brahma.pararupa
prathishedhenaiva shruthihi upadishathi brahma.Nirvisheshathvaath,’athatha adesho
nethi nethi’-brahma suthra bhashya(3-2-17).By doing apavada only which is anathema(nonseld) shruthi inroms brahma as ‘athatha adesho nethi nethi.’Because parabrahma thathva(principle) is nirvishesha (nonspecial) .this is lion talk of Srishankara.
Brahma(universail
self,paramathma,god) is athma(individual
self,jivathma, prathyagathma ).Right then what is athma form?Shruthi is telling like this.
:sa
esha nethi nethyathma-this athma is nethi nethi form.In brihadaranyaka shruthi
this sentence has come in four places.
Parabrahma or or prathyagathma whichis shapeless(formless) not this not this
–like this only recession(apavada)
should be done.because brahma is
black,,white,round,beautiful –like this can’t be informed with
upadhies(adjuncts).
Sa esha
nethi nethyathama,athatha adesho nethi
nethi.like this in manthra has been told
two times.first nethi recedes all differentiations which imagined in brahma.If
so is brahma shunya?not that also tells second nethi.brahma is not
saakaara(formful,shapeful) material
,informing this first ,later tells brahma is not shunya also.Some how
rememnber”nethi nethi’ in the only pure
way of informing Brahma.
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34) Adyaropa
apavada prakriya astakam –see the text.
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35)brahma is
not both:
Things in
world are divided into two
sadvasthu(sath (exixting)thing) and asath(or existing thing).Things should be joined to existing or non existing Division.fos example
elephant exusts. No sky flower.msea ia an existing material,rabbit’ horn’s does
not exist.Like this whether present or not.all things are included under
present(exist) or not present ( not existing).There is no different division
than this.whether brahma is to be told exiating or not existing this is the question.
The
answer upanishaths is:
Asadeva thad
vidithaad atho avithadadhi(kena .1-4)
Brahma is
different from viditha and aviditha.viditha means vyakritha,jnatha, vyaktha(
manifest,expressed). Aviditha means Avyakritha,ignorance,avyaktha(unmanifest),.Viditha is existing, aviditha means non existing we tell.But as parabrahma is not viditha it does not mean
It does not mean not existing. Like this
brahma can’t be told existing or non
existing.It is not both.
In githa
(3-12)thathva which is jneya hey arjuna, I inform you.If this is known he will
get amrithathva only.That itself is beginningless brahma.that is not asad not asad
uchyathe.parabrahma is not sath not asath also. Not ‘existing, also. Not non
existing also.parabrahma is not visible to senses. It can’t be told
existing can’t tell non existing also.therefore
only to tell brahma
Not shunya(by doing adhyaropa) inform. Brahma
which is beyond place and time is not both sath or asath.
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36) there is
no mutually opposite in In advaitha
vedantha:
If we start
studying on our own independently
Advaitha vedantha propounded by Sri
Shankaracharya there appear to be
many opposites mutually.Like this there
are many opposites in advaitha vedantha-scholars say.they tell so because they
have not understood adhyaropa apavada
prakriye(process of superinposition and recession.But when advaitha vedantha
through sadgurus deeply and properly
,they will come to know in advaitha there is no
mutual opposites.
Let us see
few examples here:
1)
Jia
himself is brahma, Brahma is appearing as brahma.If jiva and brahma are one and
same samsarathva(family holdership)
should come to brahma also.But due to view of superimposoition(Adhyaropa)s
,accepting difference between jiva and brahma,,informing jiva is
samsari(family holder) and brahma is asamsari( non family holder
,later telling jivathva is imagined by avidya(ignorance), scriptures make
recession of jiveshwara bheda.
Telling Brahma is cause of world,really brahma is not cause
of
World,world is not
effect of brahma-telling like this,is it
not mutually opposite?not so,By view of
Adhyaropa telling brahm itself is cause of world recede9apavada)
pradhana kaaranathva and paramanu kaaranathva.
By effect
-cause Justice this world which
is effect, as it is not different from
brahma which is cause,Brahmaivedam
vishwam- like this shrithies tell.
2)
‘All
is brahma only’ telling like this Advaithies do dvaitha vyavahara(transaction)!
Is this mutually opposite?no. vyavahara means dvaitha. advaitha is not is not
transaction.Advaith is experience only.
By adhyaropa
dristi all transaction all transactions are there. By apavada
vision prapanchopashamam shantham
shivam Advaitham.
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36) In
advaitha vedantha no mutual opposition:
36)If we
start studying on our own independently
Advaitha vedantha propounded by Sri
Shankaracharya there appear to be many opposites mutually.Like this there are many
opposites in advaitha vedantha-scholars say.they tell so because they have not
understood adhyaropa apavada
prakriye(process of superinposition and recession.But when advaitha vedantha
through sadgurus deeply and properly
,they will come to know in advaitha there is no
mutual opposites.
Let us see
few examples here:
1)
Jia
himself is brahma, Brahma is appearing as brahma.If jiva and brahma are one and
same samsarathva(family holdership)
should come to brahma also.But due to view of superimposoition(Adhyaropa)s
,accepting difference between jiva and brahma,,informing jiva is samsari(family
holder) and brahma is asamsari( non family holder
,later telling jivathva is imagined by avidya(ignorance), scriptures make
recession of jiveshwara bheda.
Telling Brahma is cause of world,really brahma is not cause
of
World,world is not effect
of brahma-telling like this,is it not
mutually opposite?not so,By view of
Adhyaropa telling brahm itself is cause of world recede9apavada)
pradhana kaaranathva and paramanu kaaranathva.
By effect
-cause Justice this world which
is effect, as it is not different from
brahma which is cause,Brahmaivedam
vishwam- like this shrithies tell.
2)
‘All
is brahma only’ telling like this Advaithies do dvaitha vyavahara(transaction)!
Is this mutually opposite?no. vyavahara means dvaitha. advaitha is not is not
transaction.Advaith is experience only.
By adhyaropa
dristi all transaction all transactions are there. By apavada
vision prapanchopashamam shantham
shivam Advaitham.
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37) YATHO
vacho nivarthanthe :
Parabrahma
can’t be made to be understood by ny
word(scriptural) evidences-like this upanishaths announce with single tone.for example let us see example of this manthra of Thaitthiriya upanishath.Yatho vacho
nivarthanthe aprapya manaso saha|In
thai.upanishath nineth anuvaka.
Meaning:
along with mi9nd all speeches without
touching parabrahma return back.five
sense organs making object of non athma
thing like sound,touch,form,rasa(te), fragrance(gandha) inform.As brahma
has no any of these have no specialities,,senses
can/t inform brahma like non self
objects.becuse Brahma is nirvishesha.nirvishesha means withot any visheshas
(specialities).Visheshas
means jaathi(caste),
attribute,,kriya(actions,deeds), and relations.Brahma has none of
these.therefore Brahma is nirvishesha.
Sri Shankara
has told like this.In githa bhashya 13-12,
Meaning: In
world who ever he may beto inform about
one matter use one word or
sentence.Another will listen it.This word
through jaathi,kriya,attribute(guna), keeping relation informs it’s meaning. And not by any other
method. Because this method there is no other method is found to us.Is it not?
To
brahmajnana apavada adhyaropa prakriye
is the only method!
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38)Brahma
means our prathyagathma (individual self) only:
Brahma is
informed in shruthies as nirvishesha.That means brahma is abhava padartha(thing) or shunya thing it is
understood.is it not?But brahma is not shunya.To show brahma is not shunya
(empty,zero) vedantha says Aham brahmasmi,thathvamasi,Ayamathma brahma
.Parabrahma is not sopadhika(with
upadhi) thing different from us.what it
means is our paramartha
(spiritual,transcendental) form
only-this should be understood.Athmaiva brahma,brahmaiva athma,I am myself brahma
,
I am brahma
only ,brahma is myself only is to be understood.-shruthies tell like this.When
known like this brahma is shunya this wrong imagination(notion)
disappears(goes off).because nobody understands oneself as shunya.
Nobody can
tell I am non exidting.
This itself
is told by Bhagavan badarayanacharya 4-1-2-3
Athmethi thupagacchanthi
grahayanthi cha!
For this
sentence shankara bhashya(commentary) is
like this.it’s summary is:
He(this)
only is your athma.,he himself is antharyami,he himself is amritha,he himself
is your athma(self).he is sarvanthara
(omnipresent),
That brahma
only is truth.he himself is athma,that brahma only is yourself- like this
excetra sentences inform Eshwara is
self(athma) of all of us.
Brahma means
in our mind a big god present some where at distance will come.to do this apavada(recession) ‘you are brahma only’ tells like this
shruthies by adhyaropa
(superimposition).If told ‘you yourself are brahma’,it may produce
samsarithva(family holdership) is produced. For that sake only shruthi
informs ‘nethi nethi’..brahma is not
paroksha(indirect),to do apavada ‘you
yourself is brahma ‘makes superimposition
(adhyaropa).
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39)”to say
brahma is there’ is also adhyaropa only:
It is not
right to say ‘brahma is there(present)’
as brahma is beyond place and time,which is beyond names and
forms.because tols ‘brahma is there
questions like where it is?,how it is? when it is?like this hundreds of
questions arise naturally.there is no answers to these questions.’exists’ ‘does
not exist’ will not match to parabrahma. There is brahma which is beyond limit
of words..the word’ no’ can’t be
prathyayas(prefixes) to matter.
Therefore can brahma be known as ‘non existant’ or as shunya?
No not
surely.to all bhuthas (jivies)
prathyagatha brahma if told ‘no’
is athma of that bteller only parabrahma.to do apavada that brahma is not shunya ,by doing adhyaropa
that brahma is present(brahma rxists).If told ‘brahma is there’ means it is not
like telling ‘sun is there’.Sun has name,form,actions. Sun is a thing who is seen by direct evidence.Sun is object of word
prathyayas. But parabrahma is not like that.
Then what
does it mean by saying ‘brahma is
there?.It means no(illa) ,not(alla) is
meaning.to people usually seing listening
things which are sopadhika(with upadhi),attributed, special organic
things only practice.
But brahma
is nirupadhika(upadhiless,adjunctless),attributeless, non special ,partless
(formless) thing-If told like this people will think in mind ‘therefore brahma
is shunya’-people suddenly understand.To remove this illusion scripture
makes adhyaropa that brahma
exists.
Thaitthiriya
upanishath tells:If brahma is known as asath he will only become asath.Ih known
that brama exists to such person only jnanies call
‘sathpurusha’.
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40)features(lakshanam)
of parabrahma:
In vedantha
parabrahma is told as having these ten features:
1)
Nirupadhikam
brahma(adjunctless brahma,upadhiless brahma):
Brahma has no upadhies(sdjuncts).Upadhi means few external signs(symbols) to recognise
brahma.body,aenses,mind,intellect,prans are those upadhies..Bur to parabrahma
there are no upadhies.
2)Shabdadi
rahitham Brahma(brahma has no updhies like
sound excetra.tells katakopanishath.
3)nirvikaram
brahma(brahma is changeless): Brahma has no
Birth,maintainance,development(growth),effect(parinama),apakshaya(reduction),
and destruction..these are called shadbhaava vikaras..each thing has these six feel changes..But brahma has no change.
4)deshakaalathitham
brahma:
Brahma is beyond (crossed)place and time.each
work is limited by place and time.
Brahma is not limited to place and time.
5)sarvabhutha prathyagathma bhutham brahma:parabrahma is athma
of all moving and non moving .Innermost form of all is parabrahma
6)Nirgunam
Brahma(brahma is attributeless):Brahma has no attributes. There are no
sathva,rakjas,thamas charecters to
brahma.joy,sorrowmlove ,hatred,fear,wonder excetra all these attributes
are are not there to brahma.
7)karyakaranathitham
brahma(brahma is beyond cause and
effect):Brahma is neither cause nor
effect..apurvam,anapararam,Anantharam,abahyam, brahma-like this shruthi tells.
8)
paripurnam brahma9total,complete,purna);
Brahma has
no fractions,or part.no beginning and end.bramaivedam vishwam
( brahma is universe only). Tells mundaka
shruthi.
9)aprameyam
brahma:Brahma is not known by evidences.
10)niravayan
brahma:brahma has no parts(organs). Brahma should taught only by Dhyaropa apavada ntaya(process of
superimposition and recession)
,,,,,,,,,,,,,,,,,,,,,,,ADHYAROPA
APAVADA NYAYAM COMPLETED,,,,,,,,,,,,,,,,,,,,
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