Author Topic: Quotes from Shankaracharya's  (Read 114323 times)

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #120 on: February 08, 2013, 06:09:54 PM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #121 on: February 12, 2013, 03:36:37 PM »
When you pray for someone in need, the prayer will help him and also purify your mind. Then why not pray for the welfare of all? Praying for the welfare of all is a hallmark of the tradition of Sanatana Dharma. - Sri Sri Bharati Tirtha Mahaswamigal
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Nagaraj

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Re: Quotes from Shankaracharya's
« Reply #122 on: February 12, 2013, 03:54:27 PM »
Sri Atmavichar, thank you, part of this quote was handy now to provide assurance to a family member. You have posted this at such appropriate time,..

Hands of God
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #123 on: February 12, 2013, 04:05:20 PM »
Nagaraj

Actually that quote was to re-assure a close family member of mine who is going through some difficult times and I assured him of support through my daily prayers . Here Barathi Teerta Swamigal has given twin benefit of such prayers - help to the other person + our own mental purity .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #124 on: February 13, 2013, 07:49:05 AM »
Some are very keen on the Sankalpa portion of any Puja. Not content with God’s grace, they pester Pundits to add more words to the Sankalpa to cater to their longings. Is it necessary? Not at all. Ishwara knows what is best for us. – Sri Sri Bharati Tirtha Mahaswamigal.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #125 on: February 14, 2013, 11:36:41 AM »
It is not possible for a person whose mind is ever dedicated to God to be preoccupied with transient, mundane difficulties. Neither will such a person get unsettled by difficulties. God will give him the strength to face and surmount his problems. - Sri Sri Bharati Tirtha Mahaswamigal
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #126 on: February 14, 2013, 01:29:15 PM »
Great and rare experience recalled. The picture is really astounding. Only Maha Periyava could observe so minutely and teach us. All of us, who saw Arjuna’s penance sculpture will be content with seeing Arjuna and some elephants> Only Maha Periyava could point to the presence of Vishnu Temple and a sage doing Maathyaanhikam. What Grace! Jaya Jaya Shankara, Hara Hara Shankara!



காஞ்சி மஹா பெரியவருடனான எனது அனுபவங்கள் – டாக்டர் தியாக. சத்தியமூர்த்தி

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சிறு வயதிலிருந்தே அவரை தரிசித்திருக்கிறேன். தொல்லியலாளரான பின்னர் அவரைப் பார்க்கப் போனபோது, “நீ என்ன வேலை பார்க்கிறாய்?” என்று கேட்டார். அப்போது கோவில்கள் திட்டப்பணியில் தொல்லியல் துறையில் செய்யும் பணிபற்றிச் சொன்னேன். “நீ மகாபலிபுரம் போயிருக்கிறாயா? அங்கு என்ன பார்த்தாய்?” என்று கேட்டார். நான் பஞ்சபாண்டவர் ரதம், மகிஷாசுரமர்த்தினி என்றெல்லாம் சொன்னேன்.

“அங்கு பல்லவர்களுடைய கடிகாரம் ஒன்று இருக்கிறதே, அதைப் பார்த்திருக்கிறாயா?” என்று கேட்டார். ஏதோ விளையாட்டுக்குச் சொல்கிறார் என்று நினைத்து, “பல்லவா காலத்தில் ஏது பெரியவா கடிகாரம்?” என்று கேட்டேன். “இருக்கு. இருக்கு. நீ அடுத்தவாட்டி போறப்போ நல்லா பார்த்துட்டு வா!” என்றார்.

மறுமுறை போனபோது, “கடிகாரம் பார்த்தாயா?” என்று கேட்டார். “இல்லை பெரியவா, எனக்குத் தெரியவில்லை” என்றேன். “அர்ஜுனன் தவம் பார்த்தியா?” என்று கேட்டார். “பார்த்தேன்” என்றேன். “அந்த அர்ஜுனன் தபஸ் சிற்பத்திற்குக் கீழே நதி ஒன்று ஓடிக் கொண்டிருக்கும். சின்ன விஷ்ணு கோயில் ஒன்று இருக்கும். பக்கத்தில் ரிஷி ஒருவர் உட்காந்து கொண்டிருப்பார். கீழே அமர்ந்து சிலர் வேதம் சொல்லிக் கொண்டிருப்பார்கள். ஒருவர் ஆற்றில் நனைத்த துணியைப் பிழிந்து கொண்டிருப்பார். மற்றொருவர் நின்று கொண்டு மாத்யான்னிஹ வந்தனை செய்து கொண்டிருப்பார். (அதில் ஒருவர் இரண்டு கைகளையும் கோர்த்து விரலிடுக்கால் உச்சியிலிருக்கும் சூரியனைப் பார்க்கிறார்) பனிரெண்டு மணிக்கு இந்த விஷயம் நடந்தது என்பதைச் சிற்பி தெரிவிக்கிறார். அதைத்தான் ‘பல்லவ கடிகாரம்‘ என்று சொன்னேன்” என்று பெரியவர் சொன்னார்.

பெரியவரின் நுணுக்கமான பார்வையைக் கண்டு எனக்கு பிரமிப்பு ஏற்பட்டது. இப்படிப் பல அனுபவங்கள்.

*****
டாக்டர் தியாக. சத்தியமூர்த்தி, தமிழகத்தின் தலைசிறந்த தொல்லியல் ஆய்வாளர்களுள் ஒருவர். தமிழ்நாடு, கேரளம், கர்நாடகம், குஜராத், டெல்லி, ராஜஸ்தானம் என இந்தியாவின் பல பகுதிகளில் தொல்லியல் ஆய்வுகளை நிகழ்த்தியவர். இந்தியத் தொல்பொருள் கள ஆய்வுத் துறை (Archaeological Survey of India) மூலம் இவர் ஆற்றிய பணிகள் குறிப்பிடத்தக்கன. தமிழகத்தில் ஆதிச்சநல்லூர், மகாபலிபுரம் போன்ற இடங்களில் இவர் செய்த ஆய்வுகள் முக்கியத்துவம் வாய்ந்தவை. ஆய்வு, பயிற்றல், கருத்தரங்கு எனப் பல வேலைகளில் இடையின்றி ஈடுபட்டிருப்பவரைத் தென்றலுக்காக அரவிந்த் சுவாமிநாதன் சந்தித்தார். அந்தச் சந்திப்பிலிருந்து…
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Quotes from Shankaracharya's
« Reply #127 on: February 14, 2013, 01:43:50 PM »
Dear atmavichar100,

Once when Maha Periyava was explaining the minute details in scriptures of Kailasa Nathar Temple (now dilapidated further),
in Kanchipuram, I was present. His knowledge made me speechless.

Arunachala Siva.       

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #128 on: February 14, 2013, 01:56:48 PM »


Subramaniam Sir
Can you share any specific recollections .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Nagaraj

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Re: Quotes from Shankaracharya's
« Reply #129 on: February 15, 2013, 07:24:43 PM »
I did not want this post to get lost in some discussion:

In His Brihadaranyaka Upanishad Bhashya Shankaracharya has made a trendsetting statement:

सर्ववादिनामपि अपरिहार्य: परमार्थ-संव्यवहारकृतो व्यवहारः ।

//sarva-vAdinaamapi aparihaaryah paramaartha-samvyavahaarakRto vyavahaarah// (Brihadaranyaka bhashya: 3.v.i).  //

in fact, all schools must admit the existence or non-existence of the phenomenal world according as it is viewed from the relative or the absolute standpoint.// (translation by Swami Madhavananda, the Brihadaranyaka Upanishad with the commentary of Sri Shankaracharya, published by advaita ashrama, kolkota.)

While commenting on the mantra सत्यं च अनृतं च सत्यमभवत् ”satyam cha anRtam cha Satyam abhavat’ (Taittiriya Up. II.6) Sri Shankaracharya says: satyam = vyavaharavishayam since this is being mentioned in the context of ‘sRishti’ of the world. He adds: this is not paramArthasatyam (absolute reality) since Brahman alone indeed is paramArtha satyam. This vyavaharavishayam satyam is only Apekshikam, relative, empirical.

He explains: when compared to the water in a mirage, the water (that we actually use for drinking, etc.) is real. This is what is meant by ‘vyavaharika satyam’.

That which is not thus real is anRtam, unreal.

सत्यं च व्यवहारविषयम्, अधिकारात्, न परमार्थसत्यम्; एकमेव हि परमार्थसत्यं ब्रह्म । इह पुनः व्यवहारविषयमापेक्षिकं मृगतृष्णिकाद्यनृतापेक्षया उदकादि सत्यमित्युच्यते । अनृतं च तद्विपरीतम् । किं पुनरेतत् सर्वं सत्यमभवत् परमार्थसत्यम् ।

satyam cha vyavahaaraviShayam, adhikArAt, na paramaarthasatyam; ekameva hi paramaarthasatyam Brahma. iha punaH vyavahaaraviShayamaapekShikam mRgatRShNikAdyanRtaapekShayA udakAdi satyamucyate. anRutam cha tadvipareetam. kim punaretat sarvam satyamabhavat paramArthasatyam…//

The above bhashyam brings to the fore that three types of ‘reality’ are admitted in the Shruti. Commonly these are known as:

1.PAramArthika Satyam which is Brahman alone,
2. vyAvahArika satyam which constitutes the common world experience of samsara and
3. prAtibhAsika satyam which is a seeming reality, actually within the samsaaric experience. This seeming reality of say, the mirage-water or rope-snake, is corrected in the vyavahara itself and does not require Brahma jnanam for this. The vyvahaarika satyam, of course, gets  corrected upon the rise of Brahma jnAnam. The Shruti vakyams for this are:


Ekameva adviteeyam, neha naanaa asti kinchana, sarvam khalu idam brahma, etc.

What is worthy of noting in the above bhashyam is the Shruti pramaanam for the existence of the three types of reality or attAtraividhyam. The Taittiriya shruti we took up above is the pramanam for the three types of reality. It is not the concoction of the advaitins/Bhagavatpada/later Acharyas.  Nor is this an adaptation from Buddhism.  The Bhashyam uses the two specific names and the third is only implied.

What is the context of this mantra?

The Upanishad is teaching the five sheaths, kosha-s, and how the Atman is pervading all the kosha-s and the entire created universe.  In this process, the 6th section of the Anandavalli Chapter of the Upanishad says:

असन्नेव स भवति, असद्ब्रह्मेति वेद चेत् …[He who knows Brahman to be non-existent himself becomes so.  ..]  Shankaracharya points out that since Brahman is extremely difficult to know, the Upanishad is talking about creation.  Since the original pratijnA, promise, of the Upanishad is ‘ब्रह्मविदाप्नोति परम्’ (The knower of Brahman attains the Supreme), the Upanishad is proceeding to talk about creation with a view to enable the aspirant to know Brahman. When the universe is taught to have originated from Brahman and pervaded by It, one can appreciate Its existence, अस्तित्वम्, first and then realize it directly, अपरोक्षतया ज्ञानम्. In order to enable this, the Upanishad explains how Brahman has verily ‘become’ everything in the universe.  By knowing that everything is Brahman indeed, one can obtain a direct realization of the Cause, Brahman.  However, since Brahman is extremely subtle, being without any attributes, It can be known only when shown to be ‘associated’ with something that one can relate to.  The most intimate relation one has with is his own mind.  The Upanishad says ‘यो वेद निगितं गुहायां परमे व्योमन्, सोऽश्नुते सर्वान् कामान् सह’ (He who realizes the one (Brahman) manifesting in one’s innermost mind, he experiences the fulfillment of all desires ….)

Since the Upanishad had already spoken about the creation of the five elements, आत्मन आकाशः सम्भूतः आकाशाद्वायुः…..in the beginning of the Anandavalli itself, what is now being spoken of in connection with creation is only how the entire created universe is pervaded and ‘occupied’ by Brahman.

तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च, निलयनं चानिलयनं च, विज्ञनां चाविज्ञानं च  । स्तयं चानृतं च  सत्यमभवत् ।…

[That Brahman having created that entered into that very thing.  And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue.]

It is interesting to note that the mantra has the word ‘sat’ in ‘saccha tyaccha abhavat’.  This ‘sat’ is commented by the Acharya as ‘the formed’, gross. And ‘tyat’ is the ‘formless’, subtle.  As this exhausts the ‘gross and subtle’,  the Acharya, when it comes to commenting upon the word ‘satyam’ occurring first in the sentence  स्तयं चानृतं च  सत्यमभवत्, quite naturally, gives the meaning as ‘vyavahaara viShayam’, the empirical reality.

Even in the Brihadaranyaka Upanishad there is an instance of two ‘satyam’ words occuring in one sentence: सत्यस्य सत्यम् इति प्राणा वै सत्यं तेषामेष सत्यम् (‘It is the Truth of truth’.  The Upanishad itself explains what this ‘truth’ occurring for the second time is: ‘The vital force is truth, and It, Brahman, is the Truth of that.) 2.1.20.

One can easily see that whenever two ‘Satyam’ words occur in the same sentence, the meanings differ.  And invariably the one is relative, vyavaharic, and the other is Absolute, pAramaarthic. Bhagavatpada is following this rule and in the Taittiriya Upanishadic passage too His commentary is according to the above Upanishadic method alone.

Sri Sureshwaracharya concurs with the Acharya’s Bhashya!!

In his Taittiriya Upanishad Bhashya Vartika, while commenting, in verse form, the Bhashya of Bhagavatpada, for the mantra: ‘सत्यं च अनृतं च सत्यमभवत्’, the VArtikakAra says:

व्यावहारिकमेवात्र सत्यं स्यादधिकारतः ।     (सत्यं च व्यवहारविषयम्, अधिकारात्, Bhashya)

पारमार्थिकसत्यस्य वाक्यान्ते समुदीरणात् ॥ 407  (परमार्थसत्यम् bhashya)


[The word satyam which occurs at the beginning of the sentence means empirical truth because of the context and also because of the fact that the absolute truth is spoken of at the end of the sentence.]

It can be seen beyond doubt that Sri Sureshwaracharya unambiguously uses the words ‘pAramArthika satyam’ and ‘vyAvahArika satyam’ to comment upon Bhagavatpada’s words: ‘paramArthasatyam’ and ‘vyavahAra-vishayam’.

It becomes certain that Sri Sureshwaracharya has initiated the use of the two terms:  ‘pAramArthika satyam’ and ‘vyAvahArika satyam’ that have been popularly used by the Advaita Acharyas of the Sampradaya initiated by Shankara Bhagavatpada.

SAyanAchArya’s commentary

In his commentary to the KRShNayajurvediya taittiriya AraNyakam wherein occurs the passage that we are now considering, Sayanacharya says:

सत्यम् – लोकव्यवहारे बाधरहितं शुक्तिरज्जुस्थाण्वादि । अनृतं  तु व्यहारदशायामारोपितं रजतसर्पचोरादि । …उपरितनसत्यशब्देन ब्रह्म उच्यते ।

[satyam – that which does not undergo sublation in the common parlance namely shell, rope, pillar, etc.  anRtam, however, refers to the cases of silver, snake, thief, etc. that undergo sublation in the empirical state itself.  The other word ‘Satyam’ refers to Brahman.]

Thus, we can readily see SAyaNAchArya too considers the passage is about   ‘pAramArthika satyam’ and ‘vyAvahArika satyam’.

The ‘VanamAlA’ on the Bhashyam:

Sri AchyutakrishNAnanda Tirtha, the author of the popular and lucid subcommentary named ‘VanamAlaa’ on the Bhashyam of Bhagavatpada says:

’सत्यं चानृतं च’ इत्यत्र सत्यशब्देन व्यवहारसत्यमेवोच्यते न तु परमार्थसत्यमित्यत्र हेतुः – अधिकारादिति । सच्च त्यच्च इत्यादीनां व्यवहारविषयाणामेव विकाराणां प्रकरणादित्यर्थः । किं च ’सत्यं च’ इत्यत्र परमार्थसत्यग्रहणे परमार्थद्वयं प्रसज्येत, ’सत्यमभवत्’ इत्यत्रापि परमार्थसत्यस्य गृहीतत्वात् ।…. किमपेक्षया उदकादिलक्षणस्य सत्यस्य आपेक्षिकत्वमित्याकाङ्क्षायामाह –मृगतृष्णिकादि इति । ‘सत्यं चानृतं च ’ इत्यत्र व्यावहारिकं वस्तु सत्यशब्दार्थः, प्रातिभासिकं वस्तु अनृतशब्दार्थ इति निष्कर्षः ।

The purport of the above passage is:

In the mantra under consideration the reason to hold the word ‘satyam’ as denoting the vyAvahArika reality alone and not the pAramArthika  is the ‘context’ in which this word occurs in the Shruti.  Any created entity has to be less real than the Absolutely Real Brahman.  This word ‘satyam’ occurs in the context of the entities that undergo transformation – विकारः.  Further, if the word ‘satyam’ is understood as the ParamArtha satyam (Brahman), then there will be the contingency of two Absolutely Real entities existing since the other word ‘Satyam’ has been taken to be the Absolutely Real.  Related to what is the water and the like taken to be vyAvahaarika? It is relative to the water perceived, in a mirage, due to ignorance.   In the passage ‘satyam cha anRtam’, the ‘vyaavaahrika  satyam ‘ is  what is specified by the word ‘satyam.’ The word ‘anRtam’ denotes  anything that is just an appearance.  This is the considered conclusion.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #130 on: February 17, 2013, 04:11:00 PM »
The fruit that occurs from sincere and devoted worship is indeed very great. If the worship is performed merely for showing off to others, one only gets limited results. - Sri Sri Bharati Tirtha Mahaswamigal
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #131 on: February 18, 2013, 09:20:23 PM »
One has to start with Karma and Bhakti and move to Janana .Our mind is like a mirror which is covered with dirt and is also oscillating .Therefore matters relating to Jnana do not get reflected in it .The dirt must be wiped off by doing Karma .By constant bhakti its movement should be stopped .Once it is cleansed of dirt and it remains steady matters relating to  Jnana will get clearly reflected .

Kanchi Paramacharya from "Voice of God "volume 6 pg.117-118
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #132 on: February 19, 2013, 02:45:46 PM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Nagaraj

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Re: Quotes from Shankaracharya's
« Reply #133 on: February 19, 2013, 06:27:00 PM »
The medicine of Grace to wipe out our sorrows is to develop unshakable faith in God and tolerance is the medicine of Grace to wipe out our sorrows. Bhakti alone can give us the capacity to put up with sorrows. 

Kanchi Maha Swamigal
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

atmavichar100

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Re: Quotes from Shankaracharya's
« Reply #134 on: February 28, 2013, 05:09:35 PM »
When performing a ritual enjoined in the scriptures, it is essential to do with total faith and by following punctiliously the procedure described. Only then shall the desired result be produced.- Sri Sri Bharati Tirtha Mahaswamigal
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha