ಶ್ರೀ ವಿಧುಶೇಖರ ಭಾರತೀ ಮಹಾಸ್ವಾಮಿಗಳ ಎಲ್ಲಾ ಸಂಚಿಕೆಗಳು ಈ ಕೆಳಗಿನ ಲಿಂಕ್ ನಲ್ಲಿ ಸಿಗತುತ್ತದೆ. ua-cam.com/play/PLk0Z5zbrj5HouEeciya1g15jJfD0kj7ud.html ------------------------------------------------------------------- ಪ್ರಶ್ನೋತ್ತರ ಮಾಲಿಕೆಯ ಎಲ್ಲಾ ಪ್ರಶ್ನೆಗಳು ಈ ಕೆಳಗಿನ ಲಿಂಕ್ ನಲ್ಲಿ ಸಿಗತುತ್ತದೆ. ua-cam.com/play/PLk0Z5zbrj5HqQSt8w19jLwK2DfVBZpNpN.html
ಪೂಜ್ಯ ಗುರುಗಳ ಪಾದ ಕಮಲ ಗಳಿಗೆ ನನ್ನ ಪ್ರೀತಿಯ ನಮಸ್ಕಾರಗಳು ಗುರುಗಳೇ ಇಂದಿನ ನಿಮ್ಮ ಪ್ರವಚನ ಕೇಳಿದಾಗ ನನಗೆ ಜಗತ್ತು ಮಿಥ್ಯಾ ಬ್ರಮ್ಮ ಸತ್ಯ ಎಂಬುದನ್ನು ಬಿಡಿಸಿ ಮನದ ಸಂಶಯ ಬಿಡಿಸಿ ಎಳೆ ಎಳೆಯಾಗಿ ಬಿಡಿಸಿ ಹೇಳಿದ ಪುಜ್ಯರಿಗೆ ನನ್ನ ಪ್ರೀತಿಯ ನಮಸ್ಕಾರಗಳು ಮತ್ತು ತತ್ವ ಶಂಕರ ನಮಗೆ ಎರಡು ರತ್ನನ ಕೊಟ್ಟಿದೆ ಒಂದು ಪೂಜ್ಯ ಸ್ವಾಮೀಜಿ ಮತ್ತು ಪೂಜ್ಯ ಪಾವಗಡ prakasharayaru ಈ ಇಬ್ಬರು ನಮ್ಮ ಬಾಳಿನಲ್ಲಿ ಸೂರ್ಯ ಚಂದ್ರ ರು ನಮ್ಮ ಮನಕ್ಕೆ ಜ್ಞಾನದ ಧಾರೆ ಎರೆದು.ಬಾಳಿಗೆ belakagiruvaru ಅದರಿಂದ ತತ್ವ ಶಂಕರ ಕ್ಕೇ ಕೋಟಿ ನಮನಗಳು
Excellent question and brilliant explanation! ಬಹಳಷ್ಟು ಅದ್ವೈತಿಗಳಿಗೂ ಅರ್ಥೈಸಿಕೊಳ್ಳಲಾಗದ ಪದ ’ಮಿಥ್ಯಾ’. ಇದನ್ನು ಇಷ್ಟು ಸರಳವಾಗಿ ಸಾಮಾನ್ಯರಿಗೂ ಅರ್ಥವಾಗುವ ರೀತಿಯಲ್ಲಿ ಸುಲಲಿತವಾಗಿ ಬಿಡಿಸಿ ತಿಳಿಸಿಕೊಟ್ಟಿರುವ ಗುರುಗಳಿಗೆ ಅನಂತಾನಂತ ಧನ್ಯವಾದಗಳು ಹಾಗೂ ಅವರ ಪಾದಗಳಿಗೆ ಶಿರಃ ಸಾಷ್ಟಾಂಗ ನಮಸ್ಕರಗಳು.
I can not experss the depth of this analysis in words provided by pujya swamiji in this explanation.Very sceintific. accurare explanation. Veyu great effort by Tatva shankara.
Even though I'm a Madhwa and still follower of Madhwa thathwas. I'm fully convinced by shreepadaru. Both the thathwas' intention is same but the perception is different. Bad people always twist the truth. ||Jaya Shankara|| ||Jai Madhwa|| 🙏🙏🙏🙏🙏🙏🙏
Advaita philosophy is amazing, Adi Shankaraacharya is the greatest philosopher saint of the world. The Jagadgurus of Shringeri are really known for their knowledge. My pranams to Goddess Sharadamba and the guru parampara of Shringeri Peetham.
Sri Gurudevara presentation adbutavagittu. Sri Gurudeva4a padarav8nadakke sastanga namanagalu. Jai Sri Sharadambha. Jai Sri Adi Shankaracharya. Jai Jai Jai.
Heartfelt thank you and namaskarams 🙏🙏🙏🙏 all these sessions are so eye opening to so many misconceptions on Adwaitha philosophy. Pls keep continuing this learning sessions 👏👏👏
My koti pranams to his holiness Shri Shri Vidushekara Thirtha Smamigal for such a beautiful explanation.. With my Guru mercy I had read in ISKCON Bhagavad-Gita about what Swamiji had spoken in the video and to my co-incidence i had discussed the in today's Bhagavad-Gita class on chapter 22 to 24 where it was giving a clear picture of what is brahmajnana stage and how to attain that.. I 'm really blessed today..🙏
ಶಾಶ್ವತ ಅಶಾಶ್ವತ ಕರ್ಮ ಸತ್ಯ ದೇಹ ಅಶಾಶ್ವತ. ಕಾಲ ಶಾಶ್ವತ ಯುಗ ಅಶಾಶ್ವತ ಧರ್ಮ ಮತ್ತು ಕರ್ಮಗಳಿಂದ ಯುಗ ಪರಿವರ್ತನೆ ಮಾಡಬಹುದೆ ಪ್ರಪಂಚ ಯಜ್ಞ ಪ್ರಪಂಚ ಮಹಾಯಾಗದಿಂದ ಪ್ರಪಂಚ ಮಹಾಯುಗ ಆರಂಭವಾಗಿ ಸುಭೀಕ್ಷ ಸಂವತ್ತರಗಳು ಈ ಭೂಮಿಗೆ ಬರುವ ದಾರಿ ಜಗನ್ಮಾತೆಯ ಕೃಪೆಯಿಂದ ದೊರೆಯಬಹುದೇ
As long as we are deep asleep, Dream is True, Real. When we wake up, Dream is gone, it's False, Unreal. Similarly, as long as we are ignorant (Dream state) of Brahman this Jagat is True, Real. Once we attain Brahma Jnana (wake up state) this Jagat becomes False,Unreal 🙏🙏 Example of White paper and an Application Form is very relevant. Thank You 🙏🙏🙏
dear sir, may i point out one correction/clarification please... you said "jagat becomes false/unreal".. but shankara bhashya clearly says that the world is made of brahman itself and hence it should be never be called as unreal... what is unreal is the jnana (mithya) that the world is different from brahman..
@@abcdef7268 Thank You for the clarification... When we say Real, it means Sathya.... Something that exists in all the 3 Kalas.. Bhutha Kala, Bhavishat Kala and Vartamana Kala. In this context, this world didn't exist some billion years ago and won't exist after some billion years. So it's not Sathya and hence it is not real 🙏🙏
@@raviphone5308 If world is going to be destroyed after some billion years anyway it can still be sathya but anitya (temporary) !! why should it be called unreal ? If world is real now gets destroyed later, it means that period of dream state is fixed for all, and everybody gets brahma jnana for sure and attain wakeup state!! Why should world be called unreal ? How can world (achetana/jaDa) be made up of brahman (chetana) itself?
@@raviphone5308 i think i got your intented meaning, but when translated to english its not giving the right meaning.. in shastra, there are two terms - asath (word 'unreal' as commonly understood comes close here) and asatya (meaning changing) ...using asathya for world is correct.... but when saying 'unreal' will not fit correctly... people who dont know anything about vedanta may not understand 'unreal' as you are intending... so request not to use the english word 'unreal' for world, because then people will think that world is an illusion that we are imagining , which gives a totally opposite meaning and results in misrepresenting Advaita. 🙏
@@ytsreedhar As per Vedanta, Sathya is one that ALWAYS Exists. Hope this clarifies. World exists only for people like I and You. But for Jnanis like Ramana Maharshi, Ramakrishna Paramhansa and others it's only BRAHMAN that exists.
Ep 5 free translation (present in two parts , see the reply below for the second): - Question 1:45 Is the world false and unreal ? If yes , then what about the actions , and their fruits ? Also who is it for ? Answer 2:00 There are some people with possibly vested interests , out there to defame the postulates of Advaita and necessarily create an element of hatred and aversion to it . This is detestable. It is of importance to understand correctly what the actual technical philosophical term" Mithya" means.Ignoracne , or Improper or half baked knowledge or even intellectual dishonesty could be the reason for misunderstanding this term . Advaita does not assert that the world is unreal totally . It supports the reality of world like Dvaita and other philosophies too . This is very evident . But the point of difference lies in to what extent the reality is assigned . Reality of the world is temporary. It elides upon the dawn of Knowledge . The world is the creation of Maya . As discussed elaborately in previous episodes , Maya is an apparent pseudo-entity who veils the truth of Brahman . So world being its product(effect) falls under the reign and control of Maya(the cause) . When Maya is destroyed , so is the world . Being a product of Maya , the world also shares the property of being opposed to Knowledge of the Brahman . Hence when Brahman is revealed through Brahma -Jnana , the world must necessarily disappear for the Seer . This is the ontology of world as per Advaita . This is the meaning of the term Mithya -temporary reality . In the philosophical system , there are three kinds of reality : Ultimate , Transactional and Illusory . Only Brahman is the Ultimate reality (Paara maarthika) which exists beyond space -time-causality . Hence it is the only eternal truth . Hence "ultimate". There is no other entity on the same rank of Ultimate . There is just One . Second is the transactional world (Vyaava haarika.) This means that until we inquire and use our intellect to question the premises and means of knowing, the visible world has reality . We usually assume this reality , by neglecting to examine the axioms of wordly existence ( such as is the data procured from the senses real ? can we know anything beyond the senses ? Are we relying our scientific facts on faith of other people and assuming their validity by incidental "success" of those theories etc ) We cannot function in this world if we do not admit to these questionable axioms . So there is some uncertainty to the reality of the world we experience . But for the sake of living , earning , breathing , reproducing , enjoying , etc. , and basically to fulfil any desire , we will have to admit the validity of the assumptions in that field . Hence this reality exists for transaction purposes . Philosophically and mystically speaking , the reality of the world is obliterated from the seer's mind upon Brahma -Jnana (self realisisation , Moksha , nirvana , Kaivalya and so on ). Hence we assign only a temporary reality to this and call this Mithya . There is the third category called Illusory .(Praati bhaasika) These is those which subsist on the world and still create a greater degree of delusion . These can deceive the senses for only a temporary while but even convince of the reality while in it . These are termed "Ilusory". For example , what we day to day experience as dreams , a mirage , a snake in a rope , optical and auditory illusions , etc. Some knowledge which may be self emergent is sufficient to understand the underlying reality of the substrate . For example waking up from dreams , a bystander telling us that there is no snake , or the brain automatically recognizing the sensory illusion . But as long as the illusion or ignorance of the underlying reality persists , the experience is as real as it can be . Every experience is that way . Now coming to some practical and light-headed discussions ….. Why do people misunderstand and thence hate Advaita ? Human psychology is known in the world that if anyone's hardwork and efforts are upfront blatantly dismissed and discounted , it would create anger and long-term-memory hatred . Person X has toiled for days and maybe even months and years for a task and success . If some person Y comes and blurps out that all her/his efforts are in vain since all this success , money earned , family made , relations tied , offices constructed etc. are all "false"/unreal , X would despise Y for whenever they meet throughout his/her life . This is understandable. When so much has gone into some living or some success , who wouldn't be angered ? So this the vested groups exploit to create misinformation and mistrust in the Advaita philosophy . Advaita philosophy never asserts the total falsehood of the world . In fact it assigns as much reality as needed for all transaction purposes .If X misunderstands this , they can sow seeds of hatred and aversion towards the philosophy and hence to all those related to it (lineage , the saints , the propagators and the followers) This must stop . Proper knowledge is to be disseminated not half-truths or deliberate false narratives . Cycle of time On the discussion of the universe , as an aside , let us look into the vastness of the universe and length of cosmic time . It is only in our Shastras, which was the first to conceive the multi-verse concepts and the cyclical nature of creation . Not just that nature but also the exact time for a universe's existence was first developed here , in this Sanatana Dharma civilization.The proposed age of one cycle of creation (close to age of the universe) (Brahmaa's "aayushya") is 100 (Brahman's yrs) X360(Brahman's days)X 2000(time of one Brahman's day in maha yuga units) X43,20,000 (one maha yuga in earth human years)= 3.11 X 10^14 yrs ( today some estimates are saying the universe will end in 100trillion odd years 100trillion =100X 10^12 =1X10^14 . According to Shastras , the current Brahmaa is 50”Brah yrs old” and is in the “morning “ (Varaha Kalpa)= 50X2000X360X43,20,000 = 1.55X10^14 Age of one kalpa = one morning = 1000Maha yugas = 1000X 43,20,000 =4.32X10^9 yrs . How much time has passed already? Scientists say 13.7Billion years = 13.7 X10^9 = 1.37 X10^10 yrs . Age of earth they say is 4.54Billion years = 4.52X10^9 yrs . Any coincidence? ) Of this, the era we are in is the Kaliyuga (total human years = 4,32,000 yrs) of which only 5120yrs have passed; hence we are still in the first quarter of the same . The actual time passed until now is short of even the quarter of a quarter of a quarter of the total allocated age . So we are humbled by how much longer the universe will stay . We are but insignificant flashes of time ; not even a 100yrs count for anything cosmologically significant . This cycle is headed by a certain Chatur Mukha Brahmaa (the Creator Deity) , the first "God" to manifest with Maya's significant chunk from the Supreme . (Para Brahman = para prefix only used to distinguish the creator from the Supreme . The "son" shares the "patronym") Para Brahman is beyond Maya hence eternal. The Creator God also suffers an end being the product of Maya . We can't even imagine Para Brahman's strength, which Advaita promises to take us to through Brahma -Jnana . This is the best of all efforts . If this is fulfilled, there remains no other task to be accomplished. Hence the stress on Moksha .
Contd from above .... Why should we follow any rules or code of morality when Advaita says all is one . If everything is the same , why can't I do anything I wish ? Why am I bound ? Why am I not allowed to behave whimsically? Answer = Advaita does say there is Only One . But that is speaking of the Ultimate reality . It never asserts the non-existence of plurality and division in the transactional world . Hence as long as you want to function in this transactional world reality , you will have to abide by certain assumptions and rules (laws of this world , physical , chemical , biological , moral , philosophical ) . If you want to fulfill some work and duty in this world , you will not be able to achieve it unless you abide by certain code of conduct. Also, speaking from a moral standpoint, Karma theory holds good under the reign of Maya (space-time causality ) Application form Analogy If you are asked to fill an application form , you will have to write your name against where it is asked to do so . You should fill in your address , phone number , fathers name etc in the allocated spaces . If you write one thing over another and scribble the data everywhere and still defend your position as saying "I have written in One paper itself "; this is unacceptable for a transaction . For a transaction to happen , some rules of the game are to be agreed upon . Otherwise it will necessarily end in a failure . Similarly, your application form will get rejected . Why ? Because you didn't adhere to the rule . Similarly , for the world to exist for transactional purposes , there are a set of ordained moral and physical rules . Karma will catch you as long as you function in this world with an agency in the mind . As long as the ego-"I do" exists, all karma results(paapa and punya) and their consequent fruits (suffering and pleasure ) will come to you no matter what . You may dismiss it . But wait until Kamra kicks you. You will realize it automatically. Brahma itself has set these rules of morality and Dharma through the Vedas(what is called Rta in Vedic language) But if you were given a plain paper and then asked to write your details you could have written and scribbled anywhere. There no one will question you since it is not for transactional purposes. Just because there is only "One" paper , and "I am writing on the same One paper itself ", your argument for whimsical freedom falls down, on account of aforesaid transactional aim Now you can understand the analogy and the theory better . The sage (sadhaka /siddha) who has indeed attained Moksha is Brahman in truth . S(he) is like the blank paper . You can write anything on it as you wish . No injunctions are laid down for such a realised being . Snake and Rope : why do you say there is an illusion ? How is it just not non-existence ? I'll explain in it with a classic example . In the person who sees a snake in a rope , does fear arise or not? It does . If yes , then why does fear arise from a non-existent object when the same person also does not fear some other pebble or the darkness on the street.. So the argument that it is non-existent crumbles . If it exists, it should bite you or move like a snake and remain a snake even after the bystander says it isn't one . But does that happen ? No . So is it existent independently , regardless of the bystander's assertion ? No . So it is neither existent too . So it is neither existent nor non existent . This state of superposed temporal reality is called Mithya . Similarly , Advaita classifies the world as a "Transactional" reality , and says it is Mithya for exactly the same principle . For the seeker -seer , the world no longer has any independent existence upon realisation should the paradigm shift to the Ultimate . Then S(he) does not recognise the world the same way as we do . Though both bystander and pedestrian are staring at the rope alone, all along ,for one the snake does not exist, while it exists as a snake for the other . That's the vast difference . SO what then is an example of non-existence? Can you say you met and had a cup of coffee with the biological son of a barren-woman?No ! Why ? Because the entity barren-woman-son does not exist . So what then of having a cup of coffee ? It is non-existent. You cannot have any transactions with a non-existent entity. Why do you not assign Ultimate reality to the world ? This is because of a fundamental premise that is essential for the possibility of Moksha . The world necessarily brings pleasure and pain ,as long as it exists . So by assigning to it Ultimate reality , we would be negating the possibility of Moksha , since the world is permanent and eternal would imply suffering also to be so . So where then is the option of zero -state -Moksha? It has to crumble . Thus , Dvaita philosophy must be investigated just a little deeper, and you will have to question how they can have the promise of Moksha and the permanence of world together ? It is obviously a logical contradiction . Hence Advaita , stemming from the optimistic Astika side , has a positive promise of Moksha . And this has been seen to be accurate, at least when we observe the sages and saints who appear to display certain characteristics , which follow from Moskha . Thus for Moksha to be a possibility , the world must necessarily occupy the other two lower reality categories. It cannot be put under Illusory since it is the base of the senses and their inputs in first place . So we put it into transactional . Home coming ! Why should we assign the world only transactional ? Another practical reason through a humorous analogy - When an ordinary (distant relative or a friend) guest arrives at your door step , you welcome him and offer him a seat and please him with soft drinks . But would you receive him to sit on your head and would you behave like a slave just to please him ? NO . It is not necessary . That demeanor is reserved only for maybe your Guru or your savior or your parents . So it is apt to give people just the amount of respect needed according to their status and the circumstances . Similarly , we always want to reserve the Ultimate reality rank only for the Supreme . Having two Ultimate contradicts the definition of Supreme . For this reason also , Advaita assigns the world a lower level. All this is a simplified summary of the rigorous philosophical logical and referential explanations offered by Adi Shankara Acharya . Right at the beginning of the Vedanta-Sutra Bhashya , he declares all his assumptions , logic , epistemology , and then through deduction , the conclusions. For richness, he has used many day-to-day examples for illustrations and the language is simple and straightforward . Any serious student of Vedanta can understand it with a basic knowledge of Samskrta too . This is the beauty and elegance of his Bhahsya which percolate into his ther works as well . His Bhashyas are self sufficient in that , all terminologies and concepts are explained within the Bhashya itself. No other reference, obviously besides the Vedant Sutras, is necessary. Others' bhashyas on the other hand are not as self-contained . You would need other Vyakhyanas(sub commentaries) to understand the Bhashyas themselves . Not so in the case of Adi Shankara . Any Vyakhyanas written serve as only appendices to the Shankara Bhasya and nothing more . They give additional information of the system through other examples and referring other sources . But it is not necessary to read the Vyaakhyanas to understand the Vedanta sutras if we have Shankara Bhashya already . Adi Shankara has already laid down all refutations , all logics and all the philosophical framework. Hence , those who are sufficiently sincere must necessarily read his Bhashyas .
Namaste, Here is a rough summary in english of Sri Sringeri Jagadguru Swamiji's explanation in kannada: Many people are spreading the misconception that Advaita says the world is mithya or false. They are thus confusing themselves and others. But Mithya is not false or nothing. Mithya means that which exists due to anjAna / ignorance and gets removed after jnAna / knowledge. Satya or Truth is of three types: 1. pAramArthika - Always exists in time - past present and future. 2. vyAvahArika - changes in time and gets removed upon Brahma jnAna 3. prAthibhAshika - fictitious like rope in snake and removed with another correct vyavahAra jnAna. Time itself is very huge and divided into many yugas, chaturyugas so on in our shAstras. The experienced world which is dualistic and plural is vyAvahArika sathya. But it is not pAramArthika as it gets destroyed upon attainment of brahma jnAna. If the world is also pAramArthika, then it will never get destroyed and our sorrow will never get removed. Some people also spread the misconception that Advaita is preaching the oneness of everything. That means there is no difference in dharma and karma and anybody can do or not do anything. But that is not true. In Advaita, untill the attainment of Brahma jnAna and removal of mAya, dvaita vyavahAra is going to be there and performance of duty according to varna/ashrama must go on. As example when someone is filling an application form they have to write the name, fathers name, address, pin, phone so on in their prescribed locaton and order. One cannot write pin against phone number. But all of these are written in a one paper only which is like Brahman. "NistraiguNye pathi vicharatAm ko vidhih ko nishedhAh" But for a Brahman jnAni who is moving on the path devoid of triguna, there is no such restriction of dos and donts, because for them, there is nothing other than parabrahman. Therefore, even in Advaita, jagat and all dualistic vyavahAra is considered to be real. It is not false and continue to be real until the attainment of advaita Brahma jnyAna. All great maharshis, AchAryas of Advaita like Adishankara, Madhusudhana saraswathi, Appayya deekshita and so on have taught the same in all their shAstras and works. Sri Shankara bhagavadpada has made this very clear in his bhAshyas that mithya means vyAvahArika sathya. It simply does not mean illusion or just for name sake. All vidhi nishedha or dos and donts of shAstra are real and need to be followed until attainment of brahma jnAna. Namaste, Suresh
ಶ್ರೀ ವಿಧುಶೇಖರ ಭಾರತೀ ಮಹಾಸ್ವಾಮಿಗಳ ಎಲ್ಲಾ ಸಂಚಿಕೆಗಳು ಈ ಕೆಳಗಿನ ಲಿಂಕ್ ನಲ್ಲಿ ಸಿಗತುತ್ತದೆ.
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ಪ್ರಶ್ನೋತ್ತರ ಮಾಲಿಕೆಯ ಎಲ್ಲಾ ಪ್ರಶ್ನೆಗಳು ಈ ಕೆಳಗಿನ ಲಿಂಕ್ ನಲ್ಲಿ ಸಿಗತುತ್ತದೆ.
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ವಿದ್ಯಾ ವಿನಯ ಸಂಪನ್ನಂ ವೀತರಾಗಂ ವಿವೇಕಿನಾಂ
ವಂದೇ ವೇದಾಂತ ತತ್ವಙಂ ವಿಧುಶೇಖರ ಭಾರತೀಂ 🙏🙏❤🌷
ಶ್ರೀ ಓಂ ಹರಿ ನಾರಾಯಣ ನಮಃ, ಗುರು ಗಳೇ ನಿಮ್ಗೆ ನಮಸ್ಕಾರ ಗಳು, ಬಹಳ ಸುಂದರವಾಗಿ ಹೆ ಲಿದ್ದಾರೆ
ಪೂಜ್ಯ ಗುರುಗಳ ಪಾದ ಕಮಲ ಗಳಿಗೆ ನನ್ನ ಪ್ರೀತಿಯ ನಮಸ್ಕಾರಗಳು ಗುರುಗಳೇ ಇಂದಿನ ನಿಮ್ಮ ಪ್ರವಚನ ಕೇಳಿದಾಗ ನನಗೆ ಜಗತ್ತು ಮಿಥ್ಯಾ ಬ್ರಮ್ಮ ಸತ್ಯ ಎಂಬುದನ್ನು ಬಿಡಿಸಿ ಮನದ ಸಂಶಯ ಬಿಡಿಸಿ ಎಳೆ ಎಳೆಯಾಗಿ ಬಿಡಿಸಿ ಹೇಳಿದ ಪುಜ್ಯರಿಗೆ ನನ್ನ ಪ್ರೀತಿಯ ನಮಸ್ಕಾರಗಳು ಮತ್ತು ತತ್ವ ಶಂಕರ ನಮಗೆ ಎರಡು ರತ್ನನ ಕೊಟ್ಟಿದೆ ಒಂದು ಪೂಜ್ಯ ಸ್ವಾಮೀಜಿ ಮತ್ತು ಪೂಜ್ಯ ಪಾವಗಡ prakasharayaru ಈ ಇಬ್ಬರು ನಮ್ಮ ಬಾಳಿನಲ್ಲಿ ಸೂರ್ಯ ಚಂದ್ರ ರು ನಮ್ಮ ಮನಕ್ಕೆ ಜ್ಞಾನದ ಧಾರೆ ಎರೆದು.ಬಾಳಿಗೆ belakagiruvaru ಅದರಿಂದ ತತ್ವ ಶಂಕರ ಕ್ಕೇ ಕೋಟಿ ನಮನಗಳು
Our Hindu concepts supports Multiverse theory. Thank you for enlightening us by explaining Kala and Brahma Guruji
ತುಂಬಾ ಚೆನ್ನಾಗಿದೆ. ಜ್ಞಾನಿ ಎಂದು ತಿಳಿದವರು. ಸ್ವಾಮಿಗಳ ಆಶೀರ್ವಾದ ಪಡೆಯಬೇಕು
ನಮೋ ಗುರುಭ್ಯೋ... ಸ್ಥೂಲ ಅವಲೋಕನ ಕ್ಕಿಂತ( ವರ್ಷಗಳು) ಸೂಕ್ಷ್ಮ ಅವಲೋಕನ (ತತ್ವ) ಬಗ್ಗೆ ಜನರ ಗಮನ ನಡೆವಂತೆ ಮಾಡಿದರೆ ನಮ್ಮ ಭಾಗ್ಯ ...
Excellent description about mitya and satya..
Namami Shankaram .
Sri Guru Shankaram.
Excellent question and brilliant explanation! ಬಹಳಷ್ಟು ಅದ್ವೈತಿಗಳಿಗೂ ಅರ್ಥೈಸಿಕೊಳ್ಳಲಾಗದ ಪದ ’ಮಿಥ್ಯಾ’. ಇದನ್ನು ಇಷ್ಟು ಸರಳವಾಗಿ ಸಾಮಾನ್ಯರಿಗೂ ಅರ್ಥವಾಗುವ ರೀತಿಯಲ್ಲಿ ಸುಲಲಿತವಾಗಿ ಬಿಡಿಸಿ ತಿಳಿಸಿಕೊಟ್ಟಿರುವ ಗುರುಗಳಿಗೆ ಅನಂತಾನಂತ ಧನ್ಯವಾದಗಳು ಹಾಗೂ ಅವರ ಪಾದಗಳಿಗೆ ಶಿರಃ ಸಾಷ್ಟಾಂಗ ನಮಸ್ಕರಗಳು.
Gurubhyo Namaha. ಬಹಳ ಸುಂದರವಾಗಿ, ಸರಳತೆ ಯಲ್ಲಿ ತಿಳಿಸಿದ್ದಾರೆ ಮಿಥ್ಯ ಎಂದು ಹೇಳುವುದು ಯಾವುದಕ್ಕೆ ಎಂದು.ಮಹಾಸ್ವಾಮಿಗಳು. ಅನಂತ ವಂದನೆಗಳು.
ಮಿಥ್ಯ ಎಂದರೆ ತೋರಿಕೆ, appearance
Thanks u soo much , very much informative , GURUBHYO NAMAHA
Very clear explanation destroyed distractors
Poojya Sri Sri Sri Gurugalige saashtanga pranamagalu.🙏🙏🙏
ಅದ್ವೈತಕ್ಕೆ ಮಹಾಸ್ವಾಮಿಗಳು ಹೇಳಿರುವ ಮಾತುಗಳನ್ನು ಕೇಳಿಸಿಕೊಂಡ ನನ್ನ ಕಿವಿಗಳು ಧನ್ಯ ನಿಮ್ಮ ಪ್ರಯತ್ನಕ್ಕೆ ಯಶಸ್ಸು ಸಿಗಲಿ
Sri Gurubhyo Namah 🙏
Beautifully explained with utmost clarity.
Dhanyavadagalu.🙏
Thank you for your efforts in helping us understand the Tatva through the direct interaction with Sri Jagadguru..🙏🙏
Most respectfully request the organisation to translate the discussion in all other languages for the benefit of larger audiences of the world
Specifically in kannada first as swamiji is from kannada for which we are proud
I can not experss the depth of this analysis in words provided by pujya swamiji in this explanation.Very sceintific. accurare explanation. Veyu great effort by Tatva shankara.
🙏🙏 sharanu Appaji 🙏🙏
Even though I'm a Madhwa and still follower of Madhwa thathwas. I'm fully convinced by shreepadaru. Both the thathwas' intention is same but the perception is different. Bad people always twist the truth.
||Jaya Shankara||
||Jai Madhwa||
🙏🙏🙏🙏🙏🙏🙏
Explained well with appropriate illustrations !!!
Advaita philosophy is amazing, Adi Shankaraacharya is the greatest philosopher saint of the world. The Jagadgurus of Shringeri are really known for their knowledge. My pranams to Goddess Sharadamba and the guru parampara of Shringeri Peetham.
My humble pranams at the lotus feet of gurugalu 🙏🙏
Namaste guruji...im a philosophy student ...very intresting topic ...upload more videos ...namaste mahaswami
One of the best and amazing and beautiful and great and super duper video. pranam Sree Guruji.
ಗುರುಭ್ಯೋನಮಃ ಸರಳವಾಗಿ ಅರ್ಥ ಮಾಡಿಕೊಳಬಹುದು ಎಲರಿಗೂ ಒಳೆಯ ಪಾಠ
Most clear no doubt about it precious jewelry speech pranams
Shri Gurubhyo Namaha... 🙏🏽💐🙏🏽Namami Bhagavat Paada Shankara...... 🙏🏽💐🙏🏽🙏🏽🙏🏽💐💐💐
ಆಮ್ಂ ಗುರುಭ್ಯೋ ನಮಃ 🙏🙏 🙏🙏🙏🙏🙏 ನಮಸ್ತೆ ಶಂಕರ, ಯೋಗರ ತೋವಾ ಭೋಗರತೋವಾ ಸಂಗವಿಹೀನ: ಯಸ್ಯ ಬ್ರಹ್ಮಣಿ ರಮತೇ ಚಿತ್ತಂ ನಂದತಿ ನಂದತಿ ನಂದತ್ಯೇವ, ಧನ್ಯವಾದ ಗಳು ನಮಸ್ತೆ ಶಂಕರ 🌻
🙏🌹🙏 ಓಂ ನಮಃ ಶಿವಾಯ🙏🌹🙏
ಎಷ್ಟು ಚೆನ್ನಾಗಿ ಮಾತನಾಡುತ್ತಾರೆ 🙏🙏🙏
🙏🙏🙏 most beautifully explained 🙏🙏🙏🙏
ನಮಸ್ಕಾರಗಳು
PUJYASRI SRIPADANGALAVARIGE BAKTIPURVAKA NAMASKARAGALU🙏🙏🙏🙏🙏
Ome of the beat series i have ever seen... GURUBHYO NAMAHA
29:20 Schrodinger's cat made easy. Quantum Mechanics in Adwaita. Shree Gurubhyonamaha. Sarve Janaha Sukhino bhavantu.
Thanks Gurujee.
ಜಗದ್ಗುರುಗಳಿಗೆ ಅನಂತಾನಂತ ವಂದನೆಗಳು. ಇಷ್ಟು ಸುಲಭವಾಗಿ ಅರ್ಥ ಮಾಡಿಸಿದ್ದಕ್ಕೆ...
Most beautifully explained, We are really blessed 🙏. My doubts are cleared.
ಜೈ ಸದಾ ಶಿವ ಗುರುಪಾದರಕ, ತುಂಬಾ ಒಳ್ಳೆಯತತ್ವ ಚಿಂತನೆ ,ಕಾಲ ಇತಿಕಾಲ಼ .
ಅದ್ಭುತ ವಿವರಣೆ. ಅನಂತ ಧನ್ಯವಾದಗಳು.
Beautiful explanation gurudev 🙏♥️
Namo Namo Shree Guru paadukabhyam....
Jai sadguru Shankar bagavan 🙏🙏🙏
Thumba dhanyavadagalu ... Namma surthalu eshto janarige uthara kodalu sahaya aguthe... Thiliyade kalu eleyuvarige uthara kodalu dhirya baruthe... Ee nudigalannu nimma mukha kamaladinda thilididu.
🙏🙏🙏OM NAMO "BRAHMAH GNANAYA" GURUBHYOH NAMAHA
Very, very beautiful and clear cut explanation by swamiji.
Thanks for the clear information of yuga, kalpa. Jagadguru cleared my doubts, Ananthanantha pranamagalu.
Well Said Guruvarya!!!!!!! Extreamly convinced and got some answers to my internal questions
Parama poojya Jagadguru Sannidhanadalli sastanga pranamagalu.Anugrahapoorna Amritha vachanagalu shishyasthomakke jnanadeepa.
ಧನ್ಯೋಸ್ಮಿ ಗುರುಗಳೆ🙏🏻🙏🏻🙏🏻
Jnanave satya 🙏🙏🙏
🙏🙏🙏🙏🙏 swamy Divya charanamulaku ananthakoti shastanga pranamalu
Sir Sri Gurupadukabhyam 🙏🙏🌸🙏🙏
Feeling blessed.
Jai gurudev datta wonderful ❤️🙏 lots of love ❤️🙏
Sri Gurudevara presentation adbutavagittu.
Sri Gurudeva4a padarav8nadakke sastanga namanagalu.
Jai Sri Sharadambha.
Jai Sri Adi Shankaracharya.
Jai Jai Jai.
....Sri Gurudevara Padaravindagalige nanna Sastanga namanagalu.
Jai Sri Sharadambha,
Jai Sri Sri Adi Shankaracharya,
Jai Jai Jai.
Paramartika Satyavu, SatChitAnandavu- Pure Conciousness- Aadare adu Paramartika padartavalla.
Macrocosm,
Microcosom -
Deha{Body}
Prana,
Manassu,
Bhuddi,
Void-Blankness{Anandamayakosha},
Idelladara nantara Iruvude
Witness Saakshiye
Pure light {Jyotirmaya} of Conciousness,
Ade Paramatma.
Heartfelt thank you and namaskarams 🙏🙏🙏🙏 all these sessions are so eye opening to so many misconceptions on Adwaitha philosophy. Pls keep continuing this learning sessions 👏👏👏
Sri gurugala padaravindagalige namonamaha 🙏👌🙏🙏🙏🙏🙏🙏
Spasta hagu Manassige Muttuva Vevarane Anant Pranamgalu Swamiji Shri Charanagalige 🙏
Excellent.A common can understand the importance of mithya.we r great to be in advaita.gurubho namah.
My koti pranams to his holiness Shri Shri Vidushekara Thirtha Smamigal for such a beautiful explanation.. With my Guru mercy I had read in ISKCON Bhagavad-Gita about what Swamiji had spoken in the video and to my co-incidence i had discussed the in today's Bhagavad-Gita class on chapter 22 to 24 where it was giving a clear picture of what is brahmajnana stage and how to attain that.. I 'm really blessed today..🙏
Shri gurubhyonamaha🙏🙏
Pranaam Guruji,
Excellent job. Thanks again.
Excellent Guruji❤🌷🙏🙏🙏🙏
ತುಂಬಾ ಉಪಯುಕ್ತ ವಾಗಿದೆ 👍ನಮೋ ನಮಃ
Sharanu sharanaratigalu guruvara🙏🙏
🙏🙏❤ಧನ್ಯವಾದಗಳು
Gurugala padagalige anant koti namaskaragalu
Shree Gurubyonamaha, Nammellarannu jnaanada kadege Nadesuttiruva Shree Gurupadagalige,Hague edakkagi shramisutiruva Maha Chethanagalige Vandanegalu🙏🙏🙏
ಶಾಶ್ವತ ಅಶಾಶ್ವತ ಕರ್ಮ ಸತ್ಯ ದೇಹ ಅಶಾಶ್ವತ. ಕಾಲ ಶಾಶ್ವತ ಯುಗ ಅಶಾಶ್ವತ ಧರ್ಮ ಮತ್ತು ಕರ್ಮಗಳಿಂದ ಯುಗ ಪರಿವರ್ತನೆ ಮಾಡಬಹುದೆ ಪ್ರಪಂಚ ಯಜ್ಞ ಪ್ರಪಂಚ ಮಹಾಯಾಗದಿಂದ ಪ್ರಪಂಚ ಮಹಾಯುಗ ಆರಂಭವಾಗಿ ಸುಭೀಕ್ಷ ಸಂವತ್ತರಗಳು ಈ ಭೂಮಿಗೆ ಬರುವ ದಾರಿ ಜಗನ್ಮಾತೆಯ ಕೃಪೆಯಿಂದ ದೊರೆಯಬಹುದೇ
Sri gurubyo namaha🙏
As long as we are deep asleep, Dream is True, Real. When we wake up, Dream is gone, it's False, Unreal.
Similarly, as long as we are ignorant (Dream state) of Brahman this Jagat is True, Real. Once we attain Brahma Jnana (wake up state) this Jagat becomes False,Unreal 🙏🙏
Example of White paper and an Application Form is very relevant. Thank You 🙏🙏🙏
dear sir, may i point out one correction/clarification please... you said "jagat becomes false/unreal".. but shankara bhashya clearly says that the world is made of brahman itself and hence it should be never be called as unreal... what is unreal is the jnana (mithya) that the world is different from brahman..
@@abcdef7268 Thank You for the clarification... When we say Real, it means Sathya.... Something that exists in all the 3 Kalas.. Bhutha Kala, Bhavishat Kala and Vartamana Kala. In this context, this world didn't exist some billion years ago and won't exist after some billion years. So it's not Sathya and hence it is not real 🙏🙏
@@raviphone5308 If world is going to be destroyed after some billion years anyway it can still be sathya but anitya (temporary) !! why should it be called unreal ?
If world is real now gets destroyed later, it means that period of dream state is fixed for all, and everybody gets brahma jnana for sure and attain wakeup state!! Why should world be called unreal ?
How can world (achetana/jaDa) be made up of brahman (chetana) itself?
@@raviphone5308 i think i got your intented meaning, but when translated to english its not giving the right meaning.. in shastra, there are two terms - asath (word 'unreal' as commonly understood comes close here) and asatya (meaning changing) ...using asathya for world is correct.... but when saying 'unreal' will not fit correctly... people who dont know anything about vedanta may not understand 'unreal' as you are intending... so request not to use the english word 'unreal' for world, because then people will think that world is an illusion that we are imagining , which gives a totally opposite meaning and results in misrepresenting Advaita. 🙏
@@ytsreedhar As per Vedanta, Sathya is one that ALWAYS Exists. Hope this clarifies.
World exists only for people like I and You. But for Jnanis like Ramana Maharshi, Ramakrishna Paramhansa and others it's only BRAHMAN that exists.
Ep 5 free translation (present in two parts , see the reply below for the second): -
Question 1:45 Is the world false and unreal ? If yes , then what about the actions , and their fruits ? Also who is it for ?
Answer 2:00
There are some people with possibly vested interests , out there to defame the postulates of Advaita and necessarily create an element of hatred and aversion to it .
This is detestable. It is of importance to understand correctly what the actual technical philosophical term" Mithya" means.Ignoracne , or Improper or half baked knowledge or even intellectual dishonesty could be the reason for misunderstanding this term .
Advaita does not assert that the world is unreal totally . It supports the reality of world like Dvaita and other philosophies too . This is very evident . But the point of difference lies in to what extent the reality is assigned . Reality of the world is temporary. It elides upon the dawn of Knowledge . The world is the creation of Maya . As discussed elaborately in previous episodes , Maya is an apparent pseudo-entity who veils the truth of Brahman . So world being its product(effect) falls under the reign and control of Maya(the cause) . When Maya is destroyed , so is the world . Being a product of Maya , the world also shares the property of being opposed to Knowledge of the Brahman . Hence when Brahman is revealed through Brahma -Jnana , the world must necessarily disappear for the Seer . This is the ontology of world as per Advaita . This is the meaning of the term Mithya -temporary reality .
In the philosophical system , there are three kinds of reality : Ultimate , Transactional and Illusory .
Only Brahman is the Ultimate reality (Paara maarthika) which exists beyond space -time-causality . Hence it is the only eternal truth . Hence "ultimate". There is no other entity on the same rank of Ultimate . There is just One .
Second is the transactional world (Vyaava haarika.) This means that until we inquire and use our intellect to question the premises and means of knowing, the visible world has reality . We usually assume this reality , by neglecting to examine the axioms of wordly existence ( such as is the data procured from the senses real ? can we know anything beyond the senses ? Are we relying our scientific facts on faith of other people and assuming their validity by incidental "success" of those theories etc ) We cannot function in this world if we do not admit to these questionable axioms . So there is some uncertainty to the reality of the world we experience . But for the sake of living , earning , breathing , reproducing , enjoying , etc. , and basically to fulfil any desire , we will have to admit the validity of the assumptions in that field . Hence this reality exists for transaction purposes . Philosophically and mystically speaking , the reality of the world is obliterated from the seer's mind upon Brahma -Jnana (self realisisation , Moksha , nirvana , Kaivalya and so on ). Hence we assign only a temporary reality to this and call this Mithya .
There is the third category called Illusory .(Praati bhaasika) These is those which subsist on the world and still create a greater degree of delusion . These can deceive the senses for only a temporary while but even convince of the reality while in it . These are termed "Ilusory". For example , what we day to day experience as dreams , a mirage , a snake in a rope , optical and auditory illusions , etc. Some knowledge which may be self emergent is sufficient to understand the underlying reality of the substrate . For example waking up from dreams , a bystander telling us that there is no snake , or the brain automatically recognizing the sensory illusion .
But as long as the illusion or ignorance of the underlying reality persists , the experience is as real as it can be . Every experience is that way .
Now coming to some practical and light-headed discussions …..
Why do people misunderstand and thence hate Advaita ?
Human psychology is known in the world that if anyone's hardwork and efforts are upfront blatantly dismissed and discounted , it would create anger and long-term-memory hatred . Person X has toiled for days and maybe even months and years for a task and success . If some person Y comes and blurps out that all her/his efforts are in vain since all this success , money earned , family made , relations tied , offices constructed etc. are all "false"/unreal , X would despise Y for whenever they meet throughout his/her life . This is understandable. When so much has gone into some living or some success , who wouldn't be angered ? So this the vested groups exploit to create misinformation and mistrust in the Advaita philosophy . Advaita philosophy never asserts the total falsehood of the world . In fact it assigns as much reality as needed for all transaction purposes .If X misunderstands this , they can sow seeds of hatred and aversion towards the philosophy and hence to all those related to it (lineage , the saints , the propagators and the followers) This must stop . Proper knowledge is to be disseminated not half-truths or deliberate false narratives .
Cycle of time
On the discussion of the universe , as an aside , let us look into the vastness of the universe and length of cosmic time . It is only in our Shastras, which was the first to conceive the multi-verse concepts and the cyclical nature of creation . Not just that nature but also the exact time for a universe's existence was first developed here , in this Sanatana Dharma civilization.The proposed age of one cycle of creation (close to age of the universe) (Brahmaa's "aayushya") is 100 (Brahman's yrs) X360(Brahman's days)X 2000(time of one Brahman's day in maha yuga units) X43,20,000 (one maha yuga in earth human years)=
3.11 X 10^14 yrs ( today some estimates are saying the universe will end in 100trillion odd years 100trillion =100X 10^12 =1X10^14 .
According to Shastras , the current Brahmaa is 50”Brah yrs old” and is in the “morning “ (Varaha Kalpa)= 50X2000X360X43,20,000 = 1.55X10^14
Age of one kalpa = one morning = 1000Maha yugas = 1000X 43,20,000 =4.32X10^9 yrs .
How much time has passed already? Scientists say 13.7Billion years = 13.7 X10^9 = 1.37 X10^10 yrs . Age of earth they say is 4.54Billion years = 4.52X10^9 yrs . Any coincidence? )
Of this, the era we are in is the Kaliyuga (total human years = 4,32,000 yrs) of which only 5120yrs have passed; hence we are still in the first quarter of the same . The actual time passed until now is short of even the quarter of a quarter of a quarter of the total allocated age .
So we are humbled by how much longer the universe will stay . We are but insignificant flashes of time ; not even a 100yrs count for anything cosmologically significant .
This cycle is headed by a certain Chatur Mukha Brahmaa (the Creator Deity) , the first "God" to manifest with Maya's significant chunk from the Supreme .
(Para Brahman = para prefix only used to distinguish the creator from the Supreme . The "son" shares the "patronym")
Para Brahman is beyond Maya hence eternal. The Creator God also suffers an end being the product of Maya . We can't even imagine Para Brahman's strength, which Advaita promises to take us to through Brahma -Jnana . This is the best of all efforts . If this is fulfilled, there remains no other task to be accomplished. Hence the stress on Moksha .
Contd from above ....
Why should we follow any rules or code of morality when Advaita says all is one . If everything is the same , why can't I do anything I wish ? Why am I bound ? Why am I not allowed to behave whimsically?
Answer = Advaita does say there is Only One . But that is speaking of the Ultimate reality . It never asserts the non-existence of plurality and division in the transactional world . Hence as long as you want to function in this transactional world reality , you will have to abide by certain assumptions and rules (laws of this world , physical , chemical , biological , moral , philosophical ) . If you want to fulfill some work and duty in this world , you will not be able to achieve it unless you abide by certain code of conduct. Also, speaking from a moral standpoint, Karma theory holds good under the reign of Maya (space-time causality )
Application form Analogy
If you are asked to fill an application form , you will have to write your name against where it is asked to do so . You should fill in your address , phone number , fathers name etc in the allocated spaces . If you write one thing over another and scribble the data everywhere and still defend your position as saying "I have written in One paper itself "; this is unacceptable for a transaction . For a transaction to happen , some rules of the game are to be agreed upon . Otherwise it will necessarily end in a failure . Similarly, your application form will get rejected . Why ? Because you didn't adhere to the rule . Similarly , for the world to exist for transactional purposes , there are a set of ordained moral and physical rules .
Karma will catch you as long as you function in this world with an agency in the mind . As long as the ego-"I do" exists, all karma results(paapa and punya) and their consequent fruits (suffering and pleasure ) will come to you no matter what . You may dismiss it . But wait until Kamra kicks you. You will realize it automatically. Brahma itself has set these rules of morality and Dharma through the Vedas(what is called Rta in Vedic language)
But if you were given a plain paper and then asked to write your details you could have written and scribbled anywhere. There no one will question you since it is not for transactional purposes. Just because there is only "One" paper , and "I am writing on the same One paper itself ", your argument for whimsical freedom falls down, on account of aforesaid transactional aim
Now you can understand the analogy and the theory better .
The sage (sadhaka /siddha) who has indeed attained Moksha is Brahman in truth . S(he) is like the blank paper . You can write anything on it as you wish . No injunctions are laid down for such a realised being .
Snake and Rope :
why do you say there is an illusion ? How is it just not non-existence ?
I'll explain in it with a classic example . In the person who sees a snake in a rope , does fear arise or not? It does . If yes , then why does fear arise from a non-existent object when the same person also does not fear some other pebble or the darkness on the street.. So the argument that it is non-existent crumbles . If it exists, it should bite you or move like a snake and remain a snake even after the bystander says it isn't one . But does that happen ? No . So is it existent independently , regardless of the bystander's assertion ? No . So it is neither existent too . So it is neither existent nor non existent . This state of superposed temporal reality is called Mithya .
Similarly , Advaita classifies the world as a "Transactional" reality , and says it is Mithya for exactly the same principle . For the seeker -seer , the world no longer has any independent existence upon realisation should the paradigm shift to the Ultimate . Then S(he) does not recognise the world the same way as we do . Though both bystander and pedestrian are staring at the rope alone, all along ,for one the snake does not exist, while it exists as a snake for the other . That's the vast difference .
SO what then is an example of non-existence?
Can you say you met and had a cup of coffee with the biological son of a barren-woman?No ! Why ? Because the entity barren-woman-son does not exist . So what then of having a cup of coffee ? It is non-existent. You cannot have any transactions with a non-existent entity.
Why do you not assign Ultimate reality to the world ?
This is because of a fundamental premise that is essential for the possibility of Moksha .
The world necessarily brings pleasure and pain ,as long as it exists . So by assigning to it Ultimate reality , we would be negating the possibility of Moksha , since the world is permanent and eternal would imply suffering also to be so . So where then is the option of zero -state -Moksha? It has to crumble . Thus , Dvaita philosophy must be investigated just a little deeper, and you will have to question how they can have the promise of Moksha and the permanence of world together ? It is obviously a logical contradiction .
Hence Advaita , stemming from the optimistic Astika side , has a positive promise of Moksha . And this has been seen to be accurate, at least when we observe the sages and saints who appear to display certain characteristics , which follow from Moskha . Thus for Moksha to be a possibility , the world must necessarily occupy the other two lower reality categories. It cannot be put under Illusory since it is the base of the senses and their inputs in first place . So we put it into transactional .
Home coming ! Why should we assign the world only transactional ? Another practical reason through a humorous analogy -
When an ordinary (distant relative or a friend) guest arrives at your door step , you welcome him and offer him a seat and please him with soft drinks . But would you receive him to sit on your head and would you behave like a slave just to please him ? NO . It is not necessary . That demeanor is reserved only for maybe your Guru or your savior or your parents . So it is apt to give people just the amount of respect needed according to their status and the circumstances .
Similarly , we always want to reserve the Ultimate reality rank only for the Supreme . Having two Ultimate contradicts the definition of Supreme . For this reason also , Advaita assigns the world a lower level.
All this is a simplified summary of the rigorous philosophical logical and referential explanations offered by Adi Shankara Acharya . Right at the beginning of the Vedanta-Sutra Bhashya , he declares all his assumptions , logic , epistemology , and then through deduction , the conclusions. For richness, he has used many day-to-day examples for illustrations and the language is simple and straightforward . Any serious student of Vedanta can understand it with a basic knowledge of Samskrta too . This is the beauty and elegance of his Bhahsya which percolate into his ther works as well .
His Bhashyas are self sufficient in that , all terminologies and concepts are explained within the Bhashya itself. No other reference, obviously besides the Vedant Sutras, is necessary. Others' bhashyas on the other hand are not as self-contained . You would need other Vyakhyanas(sub commentaries) to understand the Bhashyas themselves .
Not so in the case of Adi Shankara . Any Vyakhyanas written serve as only appendices to the Shankara Bhasya and nothing more . They give additional information of the system through other examples and referring other sources . But it is not necessary to read the Vyaakhyanas to understand the Vedanta sutras if we have Shankara Bhashya already . Adi Shankara has already laid down all refutations , all logics and all the philosophical framework.
Hence , those who are sufficiently sincere must necessarily read his Bhashyas .
Curious to know what the word "reality" mean in advaita?
जय गुरुदेव जी।
Gurubhyo namah...🙏🙏🙏 wonderful...
jai gurudeva.. 🙏🙏🙏
ಗುರುಭ್ಯೋನಮಃ 🙏🏾🌹🙏🏾🌹🙏🏾🌹
Gurubhyonamaha 🙏🙏🙏🙏🙏
ಜೈ ಗುರುದೇವ 🙏🙏
Gurugalige pranamagalu.
🙏🙏 Jai jai shankar.
ಗುರುಗಳೇ ನಂದು ಒಂದು ಪ್ರಶ್ನೆ ದೇವರು ಈ ಭೂಮಿ ಮೇಲೆ ಮನುಷ್ಯರನ್ನು ನಿರ್ಮಿಸಿದ್ದು ಏಕೆ ಮತೆ ಅವರು ಪ್ರಮುಖವಾಗಿ ಮಾಡುವ ಕಾರ್ಯಗಳು
Om namo bhagavate Vaasudevaaya.
ಧನ್ಯವಾದಗಳು ನಮಸ್ಕಾರ
Sri Gurubhyo Paramagurubhyo shirashashtanga namonamaha
JaiGurudev
🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼 🙏🏼🙏🏼 yes
🙏 very nicely put.
Ji parama guru pada padmaradaka, very nice program about dharmashastra
Sree gurugala charanaravindagalige namonamaha 🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼
Namaste,
Here is a rough summary in english of Sri Sringeri Jagadguru Swamiji's explanation in kannada:
Many people are spreading the misconception that Advaita says the world is mithya or false.
They are thus confusing themselves and others. But Mithya is not false or nothing.
Mithya means that which exists due to anjAna / ignorance and gets removed after jnAna / knowledge.
Satya or Truth is of three types:
1. pAramArthika - Always exists in time - past present and future.
2. vyAvahArika - changes in time and gets removed upon Brahma jnAna
3. prAthibhAshika - fictitious like rope in snake and removed with another correct vyavahAra jnAna.
Time itself is very huge and divided into many yugas, chaturyugas so on in our shAstras.
The experienced world which is dualistic and plural is vyAvahArika sathya. But it is not
pAramArthika as it gets destroyed upon attainment of brahma jnAna. If the world is also
pAramArthika, then it will never get destroyed and our sorrow will never get removed.
Some people also spread the misconception that Advaita is preaching the oneness of everything.
That means there is no difference in dharma and karma and anybody can do or not do anything.
But that is not true.
In Advaita, untill the attainment of Brahma jnAna and removal of mAya, dvaita vyavahAra is
going to be there and performance of duty according to varna/ashrama must go on.
As example when someone is filling an application form they have to write the name, fathers name,
address, pin, phone so on in their prescribed locaton and order. One cannot write pin against phone number.
But all of these are written in a one paper only which is like Brahman.
"NistraiguNye pathi vicharatAm ko vidhih ko nishedhAh"
But for a Brahman jnAni who is moving on the path devoid of triguna, there is no such restriction
of dos and donts, because for them, there is nothing other than parabrahman.
Therefore, even in Advaita, jagat and all dualistic vyavahAra is considered to be real. It is not
false and continue to be real until the attainment of advaita Brahma jnyAna. All great
maharshis, AchAryas of Advaita like Adishankara, Madhusudhana saraswathi, Appayya deekshita and
so on have taught the same in all their shAstras and works.
Sri Shankara bhagavadpada has made this very clear in his bhAshyas that mithya means vyAvahArika
sathya. It simply does not mean illusion or just for name sake. All vidhi nishedha or dos and donts
of shAstra are real and need to be followed until attainment of brahma jnAna.
Namaste,
Suresh
🙏🙏🙏🙏SriGurubhyoNamaha
ಶ್ರೀ ಗುರುಭ್ಯೋ ನಮಃ🙏
ನಿಜವಾದದ್ದು ,ನನ್ನ ಒಂದು ಸಮಸ್ಯಗೆ ಪರಿಹಾರ ವನ್ನು ಈ ಮಾರ್ಗ ದ ರೂಪದಲ್ಲಿ ಭಗವಂತರು ಈ. ಮೂಲಕ ತಿಳಿಸಿ ದ್ದಾರೆ ಎಂದು ತಿಳಿದುಕೊಂಡಿರುತ್ತೇವೆ
Super.
🙏🙏🙏OM SREE GURUBHYOH NAMAHA HARIHI OM
Pranam Guruji 🙏🙏🙏
ನಮಸ್ಕಾರ ಆಚಾರ್ಯರೇ
ಜಯ ಜಯ ಶಂಕರ🙏
ಧನ್ಯವಾದಗಳು,