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Thread: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

  1. #21
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    Re: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

    Namaste,

    There are no foolish questions. All masters were once newbies (I am not a master ).

    There are only sincere and just-for-time-pass questions

    Namaste Ji,

    My doubts are not for passing time but I have not taken any resolution to attain Moksha in this very life.I am still in the process of learning about various schools of Vedanta.My answers may be known through Advaita Vedanta or may not be.I do not have the clarity you have got.I think I should study more.

    I appreciate that you are concerned with this very life and as you say practice in this current life is more important.
    Thanks for the answers.

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    Re: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

    Quote Originally Posted by hinduism♥krishna View Post
    Hello
    No any god grants moksha. It's just figurative.

    Namaste Ji,

    I do not understand what you mean,could you elaborate?

    The only thing I can say, the distinction between atma and brahman is the greatest illusion. For him who believes in duality has rebirth. This is what Upanishada says..
    Interesting,are you saying that non-advaitins cannot attain moksha?
    What do you think about the interpretations of same scriptures by non-Advaita acharyas/
    schools?
    I know I am asking the same question again & again but can you say it with certainty
    ?

  3. #23
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    Re: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

    Quote Originally Posted by Ram11 View Post

    Namaste Ji,

    My doubts are not for passing time but I have not taken any resolution to attain Moksha in this very life.I am still in the process of learning about various schools of Vedanta.My answers may be known through Advaita Vedanta or may not be.I do not have the clarity you have got.I think I should study more.

    I appreciate that you are concerned with this very life and as you say practice in this current life is more important.
    Thanks for the answers.
    Namaste ji,

    I understand

    All philosophical schools be it dvaita, advaita or VA, they take into account 3 things

    1. jIva (incarnated soul)
    2. jagat (world)
    3. ISvara (God / Brahman)

    The difference lies in interpretations of critical words like mAyA, nirguNa, etc.

    mAyA as mithyA is unique to advaita. mithyA is that which is neither false nor truth (as it is negated in nirvikalp samAdhi). To other schools, mAyA is spiritual power of ISvara.

    nirguNa as without any attributes is unique to advaita, while it is 'free from durguNa', though Saiva-s accept 'Siva' as formless, but not attributeless.

    jIva, jagat and ISvara all three are eternal even in the final state of consciousness i.e. highest the consciousness can rise itself, while as per advaita, in highest state of consciousness, it is only Brahman, which is attributeless that alone exists and jIva and jagat is not experienced. In sahaj sthiti, when mind though rooted in brahman still one experiences duality but is not attached or affected by it, the person lives a life of intuition in the highest body, anandamaya kosha, which is body of bliss and intuitions. Everything just happens spontaneously, Life is a happening, the ego is not real, but pseudo ego, which is necessary for retaining physical body. At the same time the saint though having 'experience of unity' still will remain in dAsa bhAva and will always say that God has given me instructions often portraying always as powerless, completely at the mercy of God and to the masses, as you have said who do not have moksha as the only god, will often preach dvaita bhakti (not dvaita of mAdhvAcArya ji) with in general dAsa bhAva. they will stress on doing selfless service. tatva gYAna is not for everyone. Understanding intellectually is one thing and practically applying it in our day-2-day life is another. Our mind does not follow our will. There is no 100 % implementation of any upadeSa. So the teacher always presents a high bar, a milestone that may not be achieved by laymen, but it acts as a reference often extrapolating so as to give a push to devotee's efforts. Instructions given to masses and that to sanyasins are poles apart.

    Also note that spirituality is direct dealing with mind. Mind is very important.

    The crux is to live in moderation. Anything is excess is poison. Life is too busy and days are moving fast. So best to do is not to let your mind go loose and try to to spiritual activities as much as possible. Start with a smaller target and then gradually increase the time of spiritual activities. there are certain job that is compulsory like earning, studying, etc. This cannot be neglected. But there is certain work like watching TV and those saas-bahu soap operas that can be substituted by spiritual activities.

    OM
    Only God Is Truth, Everything Else Is Illusion - Ramakrishna
    Total Surrender of Ego to SELF is Real Bhakti - Ramana Maharshi

    Silence is the study of the scruptures. Meditation is the continuous thinking of Brahman which is to be meditated upon. The complete negation of both by knowledge is the vision of truth – sadAcAra-14 of Adi SankarAcArya

    namah SivAya vishnurUpAya viShNave SivarUpiNe, MBh, vanaparva, 3.39.76

    Sanskrit Dict | MW Dict | Gita Super Site | Hindu Dharma

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    Re: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

    Quote Originally Posted by Amrut View Post
    Namaste ji,

    I understand

    All philosophical schools be it dvaita, advaita or VA, they take into account 3 things

    1. jIva (incarnated soul)
    2. jagat (world)
    3. ISvara (God / Brahman)

    The difference lies in interpretations of critical words like mAyA, nirguNa, etc.

    mAyA as mithyA is unique to advaita. mithyA is that which is neither false nor truth (as it is negated in nirvikalp samAdhi). To other schools, mAyA is spiritual power of ISvara.

    nirguNa as without any attributes is unique to advaita, while it is 'free from durguNa', though Saiva-s accept 'Siva' as formless, but not attributeless.

    OM
    Namaste Amrut Ji,

    I am studying the Shaiva Siddhanta Bhakti literature.I have posted about this in a recent thread.

    The Shaiva Agamas state that they are teaching the essence the Vedas and Upanishads in a simpler and practical form.(I will post the original Sanskrit verses in an other thread soon).The Siddhanta terms the philosophy it contains as Advaita(or some think it is Shuddha-Advaita).At the moment I do not know how Suddhadvaita differs from Advaita Vedanta.

    There are three things here also,Pathi(i.e. Lord Shiva),Pashu(Jiva) and the Pasha(binding noose) as well as three malas(impurities) called Anava mala,Karma mala and Maya mala.Interestingly,the author of the book I am reading says that Aanava Mala of Siddhanta is similar to Avidya as taught by Sri Adi Shankaracharya.It is said that Karma mala and Maya mala can be transcended but Aanava mala is removed only due to the grace of Ishwara.It seems Nirguna Brahman is referred by the Siddhanta as ParaSiva(or ParamaShiva).I am yet to understand the subtle distinctions present in both the Advaitas,as I keep reading I'll do a comparative analysis.

    Can Lord Shiva be formless(Nirguna) and still have attributes?

  5. #25
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    Re: Advaita-Smarta-Panchayatana-Nirguna Brahma SOME DOUBTS

    Quote Originally Posted by Ram11 View Post
    Namaste Amrut Ji,

    I am studying the Shaiva Siddhanta Bhakti literature.I have posted about this in a recent thread.

    The Shaiva Agamas state that they are teaching the essence the Vedas and Upanishads in a simpler and practical form.(I will post the original Sanskrit verses in an other thread soon).The Siddhanta terms the philosophy it contains as Advaita(or some think it is Shuddha-Advaita).At the moment I do not know how Suddhadvaita differs from Advaita Vedanta.

    There are three things here also,Pathi(i.e. Lord Shiva),Pashu(Jiva) and the Pasha(binding noose) as well as three malas(impurities) called Anava mala,Karma mala and Maya mala.Interestingly,the author of the book I am reading says that Aanava Mala of Siddhanta is similar to Avidya as taught by Sri Adi Shankaracharya.It is said that Karma mala and Maya mala can be transcended but Aanava mala is removed only due to the grace of Ishwara.It seems Nirguna Brahman is referred by the Siddhanta as ParaSiva(or ParamaShiva).I am yet to understand the subtle distinctions present in both the Advaitas,as I keep reading I'll do a comparative analysis.

    Can Lord Shiva be formless(Nirguna) and still have attributes?
    Namaste Rama ji,

    I have not studied Agama-s or Saiva philosophy in detail. I have read some parts of Gita Commentary by Sri Abhinavgupta ji, so I cannot help you much.

    All I can say is that formless is not nirguNa, it is nirAkAra. nirguNa is interpreted by all non-advaitic sects / philosophies as 'that which is free from durguNa' i.e. having purely transcendental qualities. Saiva-s extend a little further than vaiShNava-s in a sense that Sri Abhinavgupta ji in Gita commentary BG 9.23-25 says that God is not only personal but can be formless and this formless God, Siva is the true nature which is omnipresent.

    Maybe this could help you

    OM
    Only God Is Truth, Everything Else Is Illusion - Ramakrishna
    Total Surrender of Ego to SELF is Real Bhakti - Ramana Maharshi

    Silence is the study of the scruptures. Meditation is the continuous thinking of Brahman which is to be meditated upon. The complete negation of both by knowledge is the vision of truth – sadAcAra-14 of Adi SankarAcArya

    namah SivAya vishnurUpAya viShNave SivarUpiNe, MBh, vanaparva, 3.39.76

    Sanskrit Dict | MW Dict | Gita Super Site | Hindu Dharma

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