• Welcome to Tamil Brahmins forums.

    You are currently viewing our boards as a guest which gives you limited access to view most discussions and access our other features. By joining our Free Brahmin Community you will have access to post topics, communicate privately with other members (PM), respond to polls, upload content and access many other special features. Registration is fast, simple and absolutely free so please, join our community today!

    If you have any problems with the registration process or your account login, please contact contact us.

The four MahaVakyas of the Upanishads that can change your perspective about God !

renuka

Gold Member
Gold Member
You have your views and others will have their own. So I will leave it at that.

That is why there are multiple philosophies, and one can choose the one that meets their needs.
Wow..its like a verse from the Quran..
Lakum deenukum wa liya deen( to you your path..to me mine)

Prasad ji..

Its not about differing views here.
I just explained what Advaita is all about...that Neti Neti isnt just simply an all or none phenomenon.
 

tbs

Well-known member
hi doctorm

o what exactly is Jagat Mithya Brahman Sathya and Neti Neti.

Not this! Not this! from my understanding is not a rejection and neither an affirmation.
Its a statement that is a paradox, that is you are not supposed to define Brahman and stop at any point.
Because Brahman means vastness..you cant have a locus on the "axis" of Brahman.


this is called in sanskrit.....BRAHMA SATYAM...JAGAT MITYA....JEEVO BRAHMAIVA NA APARAHA....

this is main SUTRA of advaita.......so it is called ANIRVACHANIYAM as per advaita vedanta...

NETI NETI may be different situations.....becoz its neither rejection nor affirmation....so

its called ANIRVACHANIYAM.....MEANS INEXPICABLE...
 

tbs

Well-known member
Wow..its like a verse from the Quran..
Lakum deenukum wa liya deen( to you your path..to me mine)

Prasad ji..

Its not about differing views here.
I just explained what Advaita is all about...that Neti Neti isnt just simply an all or none phenomenon.
hi doctor,

BHAJA GOVINDAM BHAJA GOVINDAM GOVINDHAM BHAJA MOODMATHE...

SAMPRAPTHE SANNI HITE KAALE ....NETI NETI.....(.RAKSHATI AHAM BRAHMASMI)....
 
OP
OP
prasad1

prasad1

Gold Member
Gold Member
na hi jnyaanena sadrisham pavitramiha vidyate |
tatsvayam yogasamsiddhaha kaalenaatmani vindati || 38 ||


Certainly, there is nothing in this world as purifying as knowledge. He who is proficient in yoga, himself discovers that knowledge in his own self, in due course.



Shri Krishna again praises knowledge as the most superior means of self realization, as compared to other means. He also says that this knowledge is ultimately discovered by the seeker in himself through his own efforts. The two key points to note here that the seeker finds it (a) by his own efforts, and (b) in himself.

Many seekers run to teacher after teacher in hopes of self realization. They “try” a teacher for a while, then go to another one if it doesn’t work out. Shri Krishna reminds us that ultimately, it is our own effort, focus and motivation that will help us get the knowledge. The teacher is no doubt needed to guide us in the right direction. But the effort to purify ourselves through various yanjyaas is ours to put in, no one else can do the hard work for us. Once we develop the right qualities of a sincere seeker and become proficient in whatever spiritual practice that we follow, knowledge will come automatically.

Furthermore, this knowledge is not something that is outside of us. Academic and spiritual literature certainly helps, but true knowledge always comes from within. Shri Krishna also gently warns us that this knowledge will not come instantly, nor will it take thousands of years. It will come when we are ready.

 
OP
OP
prasad1

prasad1

Gold Member
Gold Member
shraddhavaanllabhate jnyaanam tatparaha samyatendriyaha |
jnyaanam labdhvaa paraan shaantimachirenaadhigacchati || 39 ||


One who has faith, who is completely focused on attaining knowledge and has restrained the senses, obtains this knowledge. Having obtained this knowledge, he instantly attains ultimate peace.



In this shloka, Shri Krishna describes the attributes we need to cultivate in order to attain knowledge of self-realization. He point out three attributes : faith, focus, and sense control.

The most important qualification that we should have is shraddha, or faith. But what specifically should we have faith in? It is four things: faith in scriptures, in our teacher, in ourselves and in the truth of the eternal essence. Furthermore, this faith has to come out of utter conviction that the material world is not the be-all and end-all. There is an changeless eternal reality behind this ever-changing material world. Unless we are convinced that there is something beyond the material world, we will never develop true faith.

However, we have to be careful not to get stuck at level of faith. If our faith becomes too rigid and is guided by dogma rather than intellectual questioning, it will morph into superstition and fanaticism. Just like we learn to appreciate a technical subject such as algebra through inquiry and verification, so too should our faith use the same means to strengthen itself.

In addition to faith, Shri Krishna mentions two more attributes. First is tatparah, which is the keen intent and focus of the seeker to do what it takes to pursue the path chosen. Second is samyatindriyah, which is restraint and control over the senses. If sense restraint is absent, then our attention would quickly stray away from the spiritual path into the material world.

Now, if we develop these qualities and follow the path of knowledge, then we will know that we have gained knowledge through attainment of everlasting peace. As long as the ego is present, it generates noise or chatter in the form of selfish thoughts. It is like the background noise generated by our fridge that we have gotten used to. Knowledge of self-realization annihilates the ego, which eliminates the ego’s noise, giving us everlasting peace. Ultimately, we are all seeking peace, which is beyond happiness.
 
OP
OP
prasad1

prasad1

Gold Member
Gold Member
Isvara is what is called Saguna Brahman or Brahman with attributes in Advaita Vedanta. Shankara of course considers Isvara or Brahman with attributes as ultimately unreal. He writes in his commentary on Brahma Sutra Bhasya III.II.18:

Since this Self is by nature Consciousness Itself, distinctionless, beyond speech and mind, and can be taught by way of negating other things, hence in the scriptures dealing with liberation an illustration is cited by saying that it is "like the sun reflected in water". Here the aspect kept in view is the one with attributes, which is not real and which is created by limiting adjuncts, as it is done in such texts, "As this luminous sun, though one in itself, becomes multifarious owing to its entry into water divided by different pots, similarly this Deity, the birthless, self-effulgent Self, though one, seems to be diversified owing to its entry into the different bodies, constituting its limiting adjuncts." Similarly, 'Being but one, the Universal Soul is present in all beings, though One, It is seen as many, like the moon in water" (Amritabindu, 12) and other texts.
Brahma Sutra Bhasya of Sri Sankaracharya, III.II.18

Bhaktas of course worship some form of Isvara who is unreal according to Advaita Vedanta teaching. So strict Advaita Vedantins think that devotion is useful to purify the mind but one has to take help of Jnana Yoga to attain moksha. Modern Advaitins like Sri Ramakrishna and Sri Ramana Maharshi take a more liberal position and accept the usefulness of Bhakti in reaching the highest.


I am posting as if I understand all this. I do not have first-hand knowledge, so it is purely an intellectual exercise.

Others might have more knowledge about the true nature.
So I can not contradict their position. and maybe they are right and I might be wrong.
 
OP
OP
prasad1

prasad1

Gold Member
Gold Member
When I postulate a theory, I do not propose that I am a master of that subject. It is an opinion. When opinions are being discussed we quote our sources to bolster our opinion. Please do not take it personally and attack the poster. That will eliminate discussion.

None of us know God/ Brahman etc. It is a hypothesis at best.
 

natkaushik

Active member
jI congradulate and thank Prasadji on his choice of topic, one which is an essential part of Brahmins knowledge. Wish someone would arrange for a webinar or a youtube piece on such topics.
 
I am vadakalai samavedi.
Is it possible to send me tamil text of sama veda trikala santiya vanthanam
With illustration pictures to my personsl e mail id. I am prepared to pay the cost if needed .
Renganathan K R
 

kpsarathy

Member
0*q-57zSU4_GWqXnWK.png

The Mahavakyas (mahāvākyam, महावाक्यम्) are “The Great Sayings” of the Upanishads, as characterized by the Advaita school of Vedanta.

The 4 Mahavakyas​

1. प्रज्ञानम् ब्रह्म | Prajnanam Brahma


Meaning
: Consciousness is Brahman

Brahman is that which is Absolute, fills all space, is complete in itself, to which there is no second, and which is continuously present in everything, from the creator down to the lowest of matter. It, being everywhere, is also in each and every individual. This is the meaning of Prajnanam Brahma occurring in the Aitareya Upanishad.

2. अयम् आत्मा ब्रह्म | Ayam Atma Brahma


Meaning
: This self is Brahman

This Self is Brahman, which is the substance out of which all things are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called ‘Brahman’, because it is plenum, fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.

3. तत् त्वम् असि | Tat Tvam Asi



Meaning
: I am Brahman , I am Divine

In the sentence, ‘ Aham Brahmasmi,’ or I am Brahman, the ‘I’ is that which is the One Witnessing Consciousness, standing apart form even the intellect, different from the ego-principle, and shining through every act of thinking and feeling. This dictum is from the Brihadaranyaka Upanishad.

4. अहम् ब्रह्म अस्मि | Aham Brahma Asmi

Meaning
: I am Brahman , I am Divine
In the sentence, ‘ Aham Brahmasmi,’ or I am Brahman, the ‘I’ is that which is the One Witnessing Consciousness, standing apart form even the intellect, different from the ego-principle, and shining through every act of thinking and feeling. This dictum is from the Brihadaranyaka Upanishad.

The Advaitha philosophy is an intensive exercise for the brain...That is why highly educated people love it. But by selectively choosing a few sruti vyaakyaas as representing the whole it fails the siddaantis. To make it even worse srutis themselves are illusion eventually for them..Look at the first vyaakya presented here...Brahman is present in everything...what is this everything...there is nothing called everything . Later Bhaskara and Yadavaprakasa had to invent avidya and shakthi to patch up the shortcomings in Advaitha. We see even the advaithic sanyasis engage in poojas....what is the need for jeevan Mukthas to engage in any activity?...left over avidya!!! As they say when you open your mouth Advaitam is shot down.
 

renuka

Gold Member
Gold Member
There is a line from Patanjali Yoga sutras which would help to understand all this:

Karmaashuklaakrishnam yoginah
trividham itaresham.

Works are neither black nor white for the Yogis; for others they are three fold,black,white and mixed.

I think this explains our view in things in life.
For one who is a Yogi(Situated in state of Union) he does not see things separately and everything does not have to be demarcated so strictly as in black and white..but for us common people we still view things three fold, demarcated as black, white and mixed.

So I think if we are going to feel Jnana is better than Karma or Bhakti yoga or vice versa and in any order, I think we are still seeing everything as black and white and in shades of grey.

In the Gita each chapter is written separately as to explain each yoga to us and then the final message is to be able to see how all states are inter-related.
All types of Yoga be it Karma/Jnana/Bhakti are all conducive in their own right when practiced well..so its NOT about superiority, its about alignment with the need of the aspirant.

But I think we as humans have a tendency to be attached to our intellect and tend to view Bhakti Yoga as a less intelligent.

This is the trap of the mind that doesnt want to let go of its ahamkara and spins a spiritual intellectual ego.

If we let go of the need to identify with the intellect only then actual jnaana descends and one would be able to see that all types of Yoga is just a projection of the Sat hence Ekam Sat Viprah Bahuda Vadanti.

So let's not pay too much attention to black or white after all it doesn't matter if you're black or white:

 

rckappu

Member
Why would an Advaitin need saving?
That is a contradiction because one fails to understand the true nature of the self.

Coming back to reality has anybody ever be saved by the almighty (any religion)?
We have stories but no reality.
So if you are waiting to be saved good luck.
"Why would an Advaitin need saving?"
This is best 'punch on the face bro....but you are in the wrong place...advaitam has to be intellectually understood and assimilated through 'shravanadhi thrayam' and not to be argued about, that too when we live in the dvaitam world constantly.24/7.! If there is no second thing you dont have anyone to argue with...do you?
 
OP
OP
prasad1

prasad1

Gold Member
Gold Member
"Why would an Advaitin need saving?"
This is best 'punch on the face bro....but you are in the wrong place...advaitam has to be intellectually understood and assimilated through 'shravanadhi thrayam' and not to be argued about, that too when we live in the dvaitam world constantly.24/7.! If there is no second thing you dont have anyone to argue with...do you?
My post#7 was a reply to a previous post.
Yes, you are right we live in Dvaitam World.
If you postulate an Abrahamic God, who is more like a king, it is convenient.
Then all you need to do is beg and you will be granted your wishes (maybe).
Accepting a Brahman, who does not hold your hand and is not parcial only to you is difficult.
That means you have t do all the work.
 

tbs

Well-known member
I am vadakalai samavedi.
Is it possible to send me tamil text of sama veda trikala santiya vanthanam
With illustration pictures to my personsl e mail id. I am prepared to pay the cost if needed .
Renganathan K R
hi

i have sama veda trikala santhiya vanthanam book...i got it from giri books chennai...you can try

online too...
 
Top
Thank you for visiting TamilBrahmins.com

You seem to have an Ad Blocker on.

We depend on advertising to keep our content free for you. Please consider whitelisting us in your ad blocker so that we can continue to provide the content you have come here to enjoy.

Alternatively, consider upgrading your account to enjoy an ad-free experience along with numerous other benefits. To upgrade your account, please visit the account upgrades page

You can also donate financially if you can. Please Click Here on how you can do that.

I've Disabled AdBlock    No Thanks