Author Topic: Advaita Makaranda By Sri Laksmidhara Kavi  (Read 7322 times)

ramana_maharshi

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Advaita Makaranda By Sri Laksmidhara Kavi
« on: June 05, 2010, 11:26:55 AM »
Please listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

http://www.youtube.com/results?search_type=search_playlists&search_query=AdvaitaMakarandam&uni=1

1. Salutations to Lord Krishna, who is infinite bliss, whose form is auspicious to the whole universe, and who by a mere beam of His glance, dries up the ocean of delusion of those who surrender to Him.

2. Ever existent and luminous am I; never am I not dear to myself. Therefore, it is established that Brahman, of the nature of Existence-Consciousness-Bliss, alone am I.

Note:

Please read below article which tells that it is for the sake of self we love god,husband,wife,money,paruvu(prestige)....

Even if money... are gone but still our love for ourself is not gone.

http://prashantaboutindia.blogspot.com/2009/07/it-is-for-sake-of-self-atman-we-love.html

Above points are also confirmed by Sri Sundara Chaitanya Swami in Advaita Makarandam Volume3 Part4 video.

3. In Me, the Space of Consciousness, alone does the whole world - like the castle-in-the-air - arise.How am I, therefore, not Brahman, the All-knower and the Cause of all?

Note: Sri Sundara Chaitanya Swami says Sarvagnaha is not to know all things in the world like how much population...etc but it is only to know the adhara(base) of the thing. Ex: if i know mud is base for pot then all kinds of pot knowledge are known to me.

Because everything in the world comes from me i am Sarvagnaha.

"castle-in-the-air" means like "clouds in the air" looks like a town or some animal shape... . Sometimes in our childhood we tend to believe like that the shape of the clouds like some animal,town ...

Scriptures tells us to enquire the relationship between god and world but it does not tell that god created the world and etc etc... it is like relationship between pot and mud. mud is god and pot is world. So pot is neither true not false but it is dependent on mud. because pot can break any moment and finally only mud is remaining.

Mithya means it is dependent on other thing like pot which is dependent on mud.

Ideally there is no relation between pot and mud as ideally pot is nothing but mud and there are no 2 entities to have relationship.Similarly between god and world.

As per bhagavad gita lord krishna tells everyone/everything is in him and not otherwise.waves belong to ganges but not otherwise.


4. By reasons of continuous memory (as 'I', 'I'), and partlessness, and even for any other reason, (such as) loss of support - because I am not dependent on any - can my destruction be brought about.

Note: Sri Sundara Chaitanya Swami says partlessness is the theory suggested in Buddhism but not supported by sanatana Dharma.Acc to that theory atma will be created and destroyed once we see human,dog...

5. The element of space cannot be dried, burnt, wet, or cut, even by equally real elements like wind, fire, water, and weapons respectively. How then can I, the pure Consciousness, be destroyed by things imagined in (superimposed upon) Me?

6. The inert universe can never be experienced without the proximity of Consciousness. I, the Consciousness, therefore, am present everywhere.

Note: Sri Sundara Chaitanya Swami says

The world we see, being seen by the eye, is drisya (object);the eye which sees it is drik (subject). But the eye, being perceived by the mind is drisya (object) and the mind which sees it is drik (subject). The mind, with its thoughts perceived by the Self, is drisya (object) and the Self is drik (subject).We are self(witness) because we are witnessing various thoughts perceived by the mind and hence we are not mind also but only witness.

7. Existence of the world cannot be without its experience. Without Consciousness the inert world cannot be experienced. The association of the inert with Consciousness also cannot be without superimposition. Therefore, I (the Consciousness) am one without a second.

Note:

My Commentary:

inert means Having only a limited ability to react chemically.Here author tells superimposition because to see the world we need to use senses + mind which is again drusya and not drik.Like a rope and a snake superimposition can happen when viewing the world as we tend to get attached with our senses and mind but instead we are only Consciousness.

As Guru ramana says Existence or consciousness is the only reality. Consciousness plus waking, we call waking.Consciousness plus sleep, we call sleep. Consciousness plus dream, we call dream.

Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows on it.


8. I am not the body, nor the sense-organs, nor the vital airs, nor the mind nor the intellect, because these are all objects embraced by the 'my-thought', or (like) the sport of 'this-thought'.

Note: I am not body because we know clearly that we are dying so we are witness.I am not the mind/intellect because in deep sleep i exist even though there is no mind/intellect.

9. I am the witness, all-pervading and dear, and never the ego, which has the misfortune of modifications, limitations and afflictions.

10. Sorrow and other defects are not experienced when the ego goes to sleep. Therefore, the circuit of mundane existence belongs to the ego alone which constantly undergoes transmigration, etc., and not to Me who is the witness of the ego.


Note:Sri Sundara Chaitanya Swami says Witness cannot have any qualities of the drusyam. For Example: if i see a pot i will not have qualities of the pot.

11. One who sleeps does not know sleep. One that sleeps not (the atman), dream and waking cannot be. Therefore, I am the witness of the dream, waking and sleep states; and I do not have these conditions.

12. Cessation of all objective knowledge is deep sleep, and the rise of it is dream and waking. How can these three belong to Me, who is their witness, and ever of the nature of knowledge?


13. Being the knower of those that have the six modifications would in no way be possible to imagine.

14. If a thing is born and disappears every moment, taking different forms successively, then how can such a changing thing remember the changes?

Note:

Note:Sri Sundara Chaitanya Swami says body is changing automatically without our interference depending on the input food we give.like becoming old,fat etc.Our body does not know that it is getting modified.Also another example is bud changing to flower with the input of water and then slowly gives fruits....

My Commentary:

Author clearly says that we are the witness of all our thoughts.We are self(witness) because we are witnessing various thoughts perceived by the mind and hence we are not mind also but only witness.

Please read this article for more clarity. http://prashantaboutindia.blogspot.com/2010/03/drik-drishya-vivekam-explains-how-is.html

15. And no one can ever see one's own birth or death. The birth is the final moment of prior non-existence, and the death is the first moment of later absence, respectively.

Note: Sri Sundara Chaitanya Swami says No one can see his own birth or death but can see only other's birth and death.

16. The statements like ' I do not know ' are illumined on the basis of this Consciousness. How can such self-illumined Self be ever touched by the ignorance?

Note: Sri Sundara Chaitanya Swami says We have intelligence to know that we donot know something.But where is this ignorance?

17. Even then, this inexplicable something (ignorance) does appear as long as one lives without discrimination. It is like the fog in the space of Consciousness that lasts till the rise of the sun of knowledge, born of discrimination.

18. In this long dream consisting of this universe, projected out of the great sleep called ignorance of the Self, do all these illusions like heaven, liberation, etc., arise.

Note: Sastras are required to help us to come out from ignorance.Also guru is like a lion who makes elephant to wake from dream.

19. This division as the inert things (worlds) and the sentient beings (jivas) is imagined in Me, the pure Consciousness, like the moving and the stationary things in a painting upon a portion of the wall.

20. Even my witnesshood is not absolute, but is influenced with reference to the thoughts appearing in the mind. This witnesshood is only an assumption in the waveless ocean-of-Consciousness (that I am).

Note: We are witness of our thoughts.Suppose If we are witness then we need to accept that there will be object as for witness we need to accept duality but even this is not true as there is only one self.Waves are temporary but ocean is permanent.

Please read below article to have more idea.

http://prashantaboutindia.blogspot.com/2010/04/ramana-maharshi-disciple-says-it-is.html

21. There cannot be any loss to me, the ocean of Immortality, from the rise of unreal waves, nor can the false evening clouds color me, the mountain of pure crystal.

22. Like spaceness is the nature of space, existence is my very 'nature', and not one of my 'qualities'. Existence is not considered as a classifiable quality because there is no existence apart from Me.

Note: Sri Sundara Chaitanya Swami says Here Laksmidhara Kavi clearly tells that theory of vishitadvaita is false.Because acc to vishitadvaita it tells our existence if a quality.Suppose in a garden there are only rose flowers then if we want a flower we will tell we want one flower but we will not tell we want rose flower as all are rose flowers only.Truth is only one and the word vishitadvaita is itself false as advaita means one without second and hence vishitadvaita word is wrong. Quality means which is temporary and not absolute.Because if we say ramu is good boy it means that he is good boy in that context but his quality can change later.

23. Consciousness is my nature only and not my quality. If it is a quality, then, the atman is knowable by it. In that case it becomes not-Self. If the atman is not knowable, it would be non-existent.

Readers are requested to read below article.

http://prashantaboutindia.blogspot.com/2010/04/ramana-maharshi-says.html

24. Bliss is myself and not different. If it is different, it is not bliss at all. For, it would not be dear if it is not for me, and if it is for me, it is not dear by itself.

Note: If bliss is different from us then it is not bliss because what ever comes also goes.so bliss is our nature.How can bliss comes from non-self which is coming from other objects? If really happiness is coming from outside then shop owners should keep "happiness sold here" but it is not the case as we all know.More over not everyone will like the same object so bliss is not contained in object.Example: My wife(sneha) used to like chocolates previously but now she has stopped liking chocolates which means bliss is not in chocolates .

So it is for the sake of the self we like anyone in this world. we like our wife because she is helpful to us and she behaves in a way we get bliss.

Please read below article also

http://prashantaboutindia.blogspot.com/2009/07/it-is-for-sake-of-self-atman-we-love.html

25. One reality cannot be of many natures ever. Therefore, discarding the differences that belong to the world, undivided do I exist.

26. That great light of Consciousness of one essence am I, indicated by the words of the shruti as "That Thou Art", and which is the pure One, eliminating the conditioning of remoteness and limitations.

27. That Effulgent Consciousness am I, which is Self-established, all-full, without beginning and end, and in which the illusory ideas of the worlds, the individual, the disciple, the teacher and God, are all extinct.

Note: Note: Sri Sundara Chaitanya Swami says it is wrong to tell that we are all together one but actually there is only one but we assume we are all different individuals.

28. May this nectar of non-dual Brahman, prepared by poet Lakshmidhara's verses, which are like autumnal lotuses, be joyfully drunk by all wise men who are like bees.