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

[prasad1]

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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.

What is Advaita Vedanta's perspective or view on devotion (bhakti)?

Answer (1 of 10): Advaita says, “Attending is bhakti in that it leads to God.” Attending what? It. Doesn’t. Matter. Attending the illusory evolves. Putting your attention on anything invites God to reveal it more fully to you, and as the thoughts arrive, the nervous system acquires clarity. De...

www.quora.com

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.

 

[prasad1]

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]

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.

 

[Kodavasal Renga]

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

 

[borris83]

 

[kpsarathy]

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

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

medium.com

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]

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]

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?

 

[prasad1]

"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]

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...

 

[Anantasana]

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

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

medium.com

Very interesting but are these selective mahavakyas really true or just airy-fairy ieals with no relevance to worldly life? Aham Brahma Asmi is a statement of the Lord, not the jeeva. The Creator of the universe knows Himself as Brahma, not the human being who is always under the control of the Lord. Tat tvam asi means you are that. 'That' means all the entities of creation which are always under the control of the Lord. The earlier sentence of the Bridaranyaka Upanishad says Brahman has created the world, and all entities of the world are under His control. Then it says you are 'that', meaning the entities under the control of the Lord, and it does not say 'you are Him". So, obviously it means you are that entity always under the control of the Lord. Atman and Brahman are the same but in the scriptures the Atman referred to is the Lord at times, and the human soul, at other times. The context isimportant.

 

[rckappu]

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.

 

[prasad1]

Very interesting but are these selective mahavakyas really true or just airy-fairy ieals with no relevance to worldly life? Aham Brahma Asmi is a statement of the Lord, not the jeeva. The Creator of the universe knows Himself as Brahma, not the human being who is always under the control of the Lord. Tat tvam asi means you are that. 'That' means all the entities of creation which are always under the control of the Lord. The earlier sentence of the Bridaranyaka Upanishad says Brahman has created the world, and all entities of the world are under His control. Then it says you are 'that', meaning the entities under the control of the Lord, and it does not say 'you are Him". So, obviously it means you are that entity always under the control of the Lord. Atman and Brahman are the same but in the scriptures the Atman referred to is the Lord at times, and the human soul, at other times. The context isimportant.

There is a contradiction in your post. Brahman is not Isvara, Isvara exists in Brahman. Everything is Brahman. There is no clear definition of Brahman. Brahman is life infinity (a concept).


In Hinduism, Brahman connotes the highest universal principle, the ultimate reality in the universe. In major schools of Hindu philosophy, it is the immaterial, efficient, formal, and final cause of all that exists. It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists in the universe.

Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world". Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads. The Vedas conceptualize Brahman as the Cosmic Principle. In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss) and as the unchanging, permanent, highest reality.

Brahman is discussed in Hindu texts with the concept of Atman, (Self), personal, impersonal or Para Brahman, or in various combinations of these qualities depending on the philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being. In non-dual schools such as the Advaita Vedanta, the substance of Brahman is identical to the substance of Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence.

There is no creator in Advaita

.

Brahman - Wikipedia

en.wikipedia.org

 

[rckappu]

Here I am, after a pretty loooong time..Advaitam is a philosophy explained , propagated by Adi Sankaracharya. But it is also true that he wrote many slokas on Lalitha, Dakshinamoorthy and so on which is dvaitham. Our sastras include vedanta granthas too. And these Mahavakyas are are from upanishads. Whoever believes the sastras believes the upanishad vakyas too. According to the scriptures, in advaita vedantha ,Brahman is the substratum for everything in the whole universe, like a screen where the movies is played on. Screen is real, but the whatever happens on it is not real but appear to be.
It will be an interesting study to get to know what our ancient rishis brought out in the form of these vakyas. vedas comprise of 2 parts, poorva and antha baga. poorva baga deals with Dharma, artha, kama and antha or the end part with moksha. There should be a systematic study of these scriptures to understand the meaning and message of these scriptures.
I am not an expert but suggest that it will really be interesting and will reveal a lot of things of which we do not know, but exposed to in day to day life.

 

[rckappu]

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.

Sorry for the late reply also I need to read all the posts related to this thread. Anyway, the rishis in the form of upanishad vakyas, say that there are 3 order of realities.
vyavaharika/waking world, pradhibasika/dream world and paramarthika/deep sleep realities. whatever holds good in one, doesn't, in another. Like if we are awarded 1 lakh rupees as prize money in our dream, is useless for the vyavaharika or waking reality. So we need to take all this account.

 

[rckappu]

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.

We do NOT need to be intellectual at all to take a liking or to understand advaita philosophy, I am an example) . Mandukya explains the truth from our day to day experience of waking, dream and sleep. We just need to think it over and it is like "a gooseberry in the palm" term in Tamil. It is all about the timing. When the time comes everything falls into place.

Man at least a majority cannot be without any activity. It is said that even mental activity is an activity. But in regular vyavaharika reality if I am a mother I should do my duties . Likewise though a few can retire to a remote place and sit for meditation, others wherever they are placed, do the duties ordained to them by the scriptures. Only they dont expect any result for that act but do it as karma sannyasa. sannyasin or not is their external cloak/sheath. At the end of every act he/she says ...
कायेन वाचा मनसेन्द्रियैर्वा ।
बुद्ध्यात्मना वा प्रकृतिस्वभावात् ।
करोमि यद्यत्सकलं परस्मै ।
नारायणयेति समर्पयामि ॥ (i)

कायेन वाचा मनसेन्द्रियैर्वा
बुद्ध्यात्मना वानुसृतस्वभावात् ।
करोति यद्यत्सकलं परस्मै
नारायणयेति समर्पयेत्तत् ॥

Yes you are right....Sri Ramakrishna Paramahamsa says about Brahman like this...
BRAHMAN (THE IMPERSONAL OR SUPRA-PERSONAL ABSOLUTE)

"What is the conception of Brahman ? It cannot be explained in words. If a man is called upon to give an idea of the ocean to one who has never seen it, he can *only say, “It is a vast sheet of water, a big expanse of water; it is water, water all around."
"The Vedas, the Tantras, the Puranas and all the sacred scriptures of the world have become Uchchhishta as it were (i.e., defiled like the food thrown out of the mouth), because they have come out of, and have so often been repeated by, human mouths. But Brahman or the Absolute has never been so defiled, for no one has yet been able to express It by speech."
What is the nature of Brahman ? It is without ¦attributes, without motion, immovable, unshakable, firm as the mount Meru. Shruti says that we can understand Brahman , In other words, "NETI,NETI" not this, not this....method.