Couple of Questions

[Guest guest]

> (1) Why surrender to a Saguna Brahman if it does not really exist?

 

This thing about "really exist" has to be understood in proper perspective.

In the advaita theory of two truths, saguNa brahman exists and it is

necessary to surrender to ISwara in the vyAvahArika level. It is only the

paramArtha truth that nothing but nirguNa brahman exists. So long as one

lives in and deals with the vyavahAra level, ISwara SaraNa is a superior

means of gaining knowledge and is necessary for nishkAmya karma. In the

paramArtha level, there is no karma at all. Finally, it is also not unknwon

in advaita theory to say that the nirguNa brahman takes on guNas out of

ahetuka dayA - uncaused compassion.

 

This will answer the second question about ocean and waves in Sankara's

stotram. Different kinds of analogies are used to describe the relationship

between jIva and brahman. Ocean and waves, sparks from a fire, prototype

and image etc. Each analogy captures something of the relationship, and

leaves out other aspects, according to advaita. The separation of and the

dependence of the jIva upon brahman in vyAvahArika satya is well accepted

in advaita. What is denied is the apparent independence of the jIva.

 

In response to V. Sundar's quotation of the nAsadIya sUkta:

 

It is very difficult to understand the nAsadIya sUkta literally. To understand

it metaphorically is the only way out. But our understanding of metaphors

is itself based upon our own differing perspectives. For example, the last

two lines of the nAsadIya sUkta again pertain to creation, but seem to end

upon a note of skepticism.

 

Creation by the One is generally explained as desire (kAma in the nAsadIya,

tadaikshata bahusyAm in an upanishad) on the part of the One to differentiate.

Well, this is again metaphorical language, if you take into account the

question AptakAmasya kA spr.hA? No desires can really be attributed to

brahman, because brahman lacks absolutely nothing. It is to resolve such

apparent contradictory statements in Sruti that one needs a system of

exegesis. Which system of vedAnta is "right" is a question of our own

individual taste, and maybe also force of circumstances, like being born into

a smArta or a vaishNava family!

 

As for the assertion that Vishnu alone existed before creation, that is again

consistent with advaita, except for the fact that advaita denies that creation

involves any real transformation of Vishnu's swaroopa. Because brahman is

without parts, changeless, eternal etc. The only objection that Sankara

makes to pAncarAtrins is in their theory of causality as applied to creation

from and by brahman.

 

Vidyasankar

[Guest guest]

I have a couple of questions based on what Sri Vidyasankar posted.

 

(1) Why surrender to a Saguna Brahman if it does not really exist?

 

(2) How does the concept of the existence of only one Nirguna Brahman

fit with Adi Sankaracharya's statement: "O Lord, even though I know

that you and I are one, let me not forget that I belong to you and

you do not belong to me just as the waves belong to the ocean and the

ocean does ont belong to the waves."

 

Jaganath.

[Guest guest]

Dear BhakthAs : There were two questions

by a bhakthA in another net . The answers

to these questions may be of interest to you as well:

 

The questions were:

>>In the quest to learn more about our sampradhayam, i have a couple of

>questions.Often, membersrefer to terms such

>as Sancharam and Sankalpam. Although, i do know the basic meaning of

>>sankalpam, i would appreciate if members of this group can help

>>shed more light on Sankalpam, and in particular

>>the Chaturmaasya Sankalpam, and also Sancharam,

>>and what all these entail.

 

A.SanchAram : The Paramahamsa ParivrAjaka Yathis are

expected not to stay at one place too long lest they

develop attachments , which is anethma to their vows

to renounce every desire and attachment .Hence , in Yathi

Dharmam , they are enjoined to move from place to place

and pursue their sanyAsa Dharmam of ThuriyAsramam .

Their travels from place to place is known as SanchAram .

The details are elaboratd in Yathi Dharmam by

Yadhava PrakAsar , who was initiated into sanyasam

and Sri Vishnava dharmam by his former sishyan,

AchArya RaamAnujA .

 

For the Ahobila mata SampradhAyins , SanchAram has

a special meaning . Since the time 600 years ago,

when Sri Malolan jumped into the hands of

AdhivaNN SatakOpan at Ahobilam hills and commanded

the twenty year old lad , whom he had iniitated into

the utthamAsramam to go from Village to Village

all over India with Him and grow Bhagavadh

RaamAnuja Darsanam , perform Pancha samskAram

and BharanyAsam , SanchAram of the Ahobila Matam

started . MalOlan was in such a hurry to bless

the BhakthAs , he joined Adhi VaNN SatakOpan

with one PaadhukhA. he had no time to adorn

the other PaadhukhA .We are blesed since then to

benefit from Malolan's and Azhagiyasinghar's

grace from their joint sanchaarams .

 

Sankalpam and ChaathurmAsyam :

******************************

 

(A) Sankalpam :At the outset , We always have to link

Sankalpam with Saathvika ThyAgam in our mind. Bhagavadh

(Isvara Sankalpam) Sankalpam and svEcchA to engage in

His divya LeelAs are some thing different than our

Sankalpams to perform certain KarmAs ordianed by

the SaasthrAs and the Saasthra PaaNi , The Lord .

 

 

The intention here is to remove ahmakAra,

mamakArams (ego and the sense of mine) while

performing these rites. In this context , we consider

ourselves a sthe tools of the Lord and say therfore

at the commencement and the conclusion of

these karmAs , "SvayamEva Kaarayathi and

svayamEva KaarithavAn " .We mean that the supreme being

caused the commencement of the karmA and got it

accomplished with His grace . We acknowledge most

sincerely in the sankalpam, " Sriman NaarAyaNa

Preethyartham ( purely /solely for the pleasure

of Sriman NaarAyaNaa) to renounce our ego and

the notion of mine in a spirit of Saathvika ThyAgam .

 

What does SanklapA mean in this context ? The term

can be understood in unmber of grammatical ways

to bring out the rich meanings associated :

 

A.1:In Parsmai and AtmanE padham ,The root " Sankal " means

to add ,or sum up , to deem , to grasp , to drive away

and to rout. It is therefore a resolve seeking Lord's

blessings to drive us towards the upper reaches of

SadhAnA and to remove all hindrances that affect

such a course in the spirit of NyAsa Dasakam .

 

A.2: " Sankalp " has Vedic and Upanishadic Connotations.

Here , it means 'to be brought about , to come into

existence , to be in order ,to create, to determine

with will , urpose and resolve "

 

A.3:" Sankalpa " means conception , notion born in mind ,

a defenite intention , a determination , a rsolution ,

a solemn vow ". Lord's creation of the universes ,

protction and dissolution are thru His Sankalpam

(Sankalpamoolam and sankalpa Roopam ).Swami Desikan's

Sankalpa SuryOdhayam is the larger philosophical/allegorical

drama about the cardinal doctrines of VisishtAdhvaitham

and the sun rise to banish all the obstacles for receiving

His grace thru the battle between sankalpams .

 

B.CHAATHURMAASYAM :ParivrAjaka SanyAsi (wandering mendicant)

is required not to stay in one place for too long for reasons

explained above. But they are allowed to stay at one place

for two months a year during rainy season (starting from

Aani full moon ). This is to avoid unintentional himsai

to PrANis , who are abundant at that time . Ahimsai to

Janthus is a main sankalpam of SanyAsis. That is why they do not

cook( causing death to insects and life in germinated grains ,

water , fuel et al) and do not pluck green leaves (TuLasi).

 

During the two months ( four pakshAs =chaathur maasyam ),

they stay put and perform sankalpam in front of their

sishyAs to stay at aselected place for avoiding injury to

prANis .Some times , the chAthurmAsyam is 3 months long ,

when two new moons happen in a solar year.The SanyAsi

engages in DhyAna Yogam and VedAntha VichAram and blesses

the sishyAs , who say at the commencement of Sankalpam

that will serve their AchAryan to the utmost of their ability

with joy ( YathA sakthi cha SusruUsham karishyAma: vayam mudhA ).

This is the context of Azhagiya Singar's ChAthurmasyam this

year at ThiruvhIndhrapuram at the sacred feet of the divya

Dampathis there and Swami Desikan . Such a chaathurmAsyam

at ThiruvahIndhrapuram happened after 100 years interval,

when the last Azhagiya Singhar peformed ChaathurmAsyam at

this divya desam .

 

NaarAyaNa , NaarAyaNa ,NaarAyaNa

 

Daasan , V.Sadagopan