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Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
Escalera del yoga
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Escalera del yoga

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  • 1. Govinda ‘s way A debate on the meaning of the anandamaya sutra of the Brahma Sutras
  • 2. Upa: Near Govinda had finished his studies about the Ni: More Upanisad from his spiritual Sad: Sit master Baladeva Maharaja. During his years of learning He had an attitude which showed the meaning of the Word Upanisad He always quot;sat near his masterquot; and listened carefully to the contradictory statements of the Upanisad
  • 3. 55) Rāmatāpaṇi (AV, vaiśnava) 1) Īṣa (ŚYV, mukhya) 2) Kena (SV, mukhya) 56) Vāsudeva (SV, vaiśnava) 57) Mudgala (RV, sāmānya) 3) Kaṭha (KYV, mukhya) 4) Praśna (AV, mukhya) 58) Śāṇḍilya (AV, yoga) 59) Paiṅgala (ŚYV, sāmānya) 5) Muṇḍaka (AV, mukhya) He also 60) Bhikṣu (SYV, sannyāsa) 6) Māṇḍūkya (AV, mukhya) 7) Taittirīya (KYV, mukhya) 61) Mahad (SV, sāmānya) 8) Aitareya (RV mukhya) 62) Śārīraka (KYV, sāmānya) studied the 9) Chāndoguia (SV, mukhya) 63) Yogaśikhā (KYV yoga) 64) Turīyātīta (SYV, sannyāsa) 10) Brijad Āraṇiaka ( 11) Brahma (KYV, sannyāsa) 65) Sannyāsa (SV, sannyāsa) 12) Kaivalya (KYV, śaiva) 66) Paramahaṃsaparivrājaka Vedanta 13) Jābāla (ŚYV, sannyāsa) 67) Akṣamālika (Mālika) (RV, śaiva) 14) Śvetāśvatara (KYV, sannyāsa) 68) Avyakta (SV, vaiśnava) 69) Ekākṣara (KYV, sāmānya) 15) Haṃsa (ŚYV, yoga) Sutra, where 70) Annapūrṇa (AV, śakta) 16) Āruṇeya (SV, sannyāsa) 17) Garbha (KYV, sannyāsa) 71) Sūrya (AV, sāmānya) 72) Akṣi (KYV, sāmānya) 18) Nārāyaṇa (KYV, vaiśnava) 73) Adhyātmā (SYV, sāmānya) 19) Paramahaṃsa (ŚYV, sannyāsa) fortunately 74) Kuṇḍika (SV, sannyāsa) 20) Amṛtabindu (KYV, yoga) 75) Sāvitrī (SV, sāmānya) 21) Amṛtanāda (KYV, yoga) 22) Śira (AV, śaiva) 76) Ātmā (AV, sāmānya) the great 23) Atharvaśikha (AV, śaiva) 77) Pāśupata (AV, yoga) 78) Parabrahma (AV, sannyāsa) 24) Maitrāyaṇi (SV, sannyāsa) 25) Kauśītāki (RV, sāmānya) 79) Avadhūta (KYV, sannyāsa) 80) Devī (AV, śakta) 26) Bṛhajjābāla (AV, śaiva) sage 81) Tripurātapani (AV, śakta) 27) Nṛsiṃhatāpanī (AV, vaiśnava) 28) Kālāgnirudra (KYV, śaiva) 82) Tripura (RV, śakta) 29) Maitreyi (SV, sannyāsa) 83) Kaṭharudra (KYV, sannyāsa) Vyasadeva 30) Subāla (ŚYV, sāmānya) 84) Bhāvana (AV, śakta) 85) Rudrahṛdaya (KYV, śaiva) 31) Kṣurika (KYV, yoga) 32) Mantrika (ŚYV, sāmānya) 86) Yogakuṇḍalini (KYV, yoga) 33) Sarvasāra (KYV, sāmānya) 87) Bhasma (AV, śaiva) systematized 34) Nirālamba (ŚYV, sāmānya) 88) Rudrākṣa (SV, śaiva) 35) Śukarahasya (KYV, sāmānya) 89) Gaṇapati (AV, śaiva) 36) Vajrasūchi (SV, sāmānya) 90) Darśana (SV, yoga) these 37) Tejobindu (KYV, sannyāsa) 91) Tārasāra (SYV, vaiśnava) 38) Nādabindu (RV, yoga) [1] 92) Mahāvākya (AV, yoga) 39) Dhyānabindu (KYV, yoga) 93) Pañcabrahma (KYV, śaiva) 40) Brahmavidyā (KYV, yoga) 94) Prāṇāgnihotra (KYV, sāmānya) conflicting 41) Yogatattva (KYV, yoga) 95) Gopālatāpani (AV, vaiśnava) 42) Ātmabodha (RV, sāmānya) 96) Kṛṣṇa (AV, vaiśnava) 43) Parivrāt (Nāradaparivrājaka) 97) Yājñavalkya (SYV, sannyāsa) teachings. 44) Triśikhi (ŚYV, yoga) 98) Varāha (KYV, sannyāsa) 45) Sītā (AV, śakta) 99) Śāṭyāyani (SYV, sannyāsa) 100) Hayagrīva (AV, vaiśnava) 46) Yogachūḍāmaṇi (SV, yoga) 101) Dattātreya (AV, vaiśnava) 47) Nirvāṇa (RV, sannyāsa) 102) Gāruḍa (AV, vaiśnava) 48) Maṇḍalabrāhmaṇa (ŚYV, yoga) 103) Kali-Saṇṭāraṇa (Kali) (KYV, vaiśnava) 49) Dakṣiṇāmūrti (KYV, śaiva) 50) Śarabha (AV, śaiva) 104) Jābāla (S&257;maveda) (SV, śaiva) 105) Saubhāgya (RV, śakta) 51) Skanda (Tripāḍvibhūṭi)) 106) Sarasvatīrahasya (KYV, śakta) 52) Mahānārāyaṇa (AV, vaiśnava) 53) Advayatāraka (ŚYV, sannyāsa) 107) Bahvṛca (RV, śakta) 54) Rāmarahasya (AV, vaiśnava) 108) Muktika (SYV, sāmānya)
  • 4. 55) Rāmatāpaṇi (AV, vaiśnava) 1) Īṣa (ŚYV, mukhya) Vedanta Sutra 2) Kena (SV, mukhya) 56) Vāsudeva (SV, vaiśnava) 57) Mudgala (RV, sāmānya) 3) Kaṭha (KYV, mukhya) 4) Praśna (AV, mukhya) 58) Śāṇḍilya (AV, yoga) 59) Paiṅgala (ŚYV, sāmānya) 5) Muṇḍaka (AV, mukhya) 60) Bhikṣu (SYV, sannyāsa) 6) Māṇḍūkya (AV, mukhya) 7) Taittirīya (KYV, mukhya) 61) Mahad (SV, sāmānya) 8) Aitareya (RV mukhya) 62) Śārīraka (KYV, sāmānya) Four Adhyayas (Chapter): 9) Chāndoguia (SV, mukhya) 63) Yogaśikhā (KYV yoga) 64) Turīyātīta (SYV, sannyāsa) 10) Brijad Āraṇiaka ( 11) Brahma (KYV, sannyāsa) 65) Sannyāsa (SV, sannyāsa) 12) Kaivalya (KYV, śaiva) 66) Paramahaṃsaparivrājaka 13) Jābāla (ŚYV, sannyāsa) 67) Akṣamālika (Mālika) (RV, śaiva) 14) Śvetāśvatara (KYV, sannyāsa) 68) Avyakta (SV, vaiśnava) 69) Ekākṣara (KYV, sāmānya) 15) Haṃsa (ŚYV, yoga) 70) Annapūrṇa (AV, śakta) 16) Āruṇeya (SV, sannyāsa) 17) Garbha (KYV, sannyāsa) 71) Sūrya (AV, sāmānya) First Adhyaya: 72) Akṣi (KYV, sāmānya) 18) Nārāyaṇa (KYV, vaiśnava) 73) Adhyātmā (SYV, sāmānya) 19) Paramahaṃsa (ŚYV, sannyāsa) Samanvaya 74) Kuṇḍika (SV, sannyāsa) 20) Amṛtabindu (KYV, yoga) 75) Sāvitrī (SV, sāmānya) 21) Amṛtanāda (KYV, yoga) 22) Śira (AV, śaiva) 76) Ātmā (AV, sāmānya) 23) Atharvaśikha (AV, śaiva) 77) Pāśupata (AV, yoga) It explains the unity of the 78) Parabrahma (AV, sannyāsa) 24) Maitrāyaṇi (SV, sannyāsa) 25) Kauśītāki (RV, sāmānya) 79) Avadhūta (KYV, sannyāsa) philosophy of the Upanisads 80) Devī (AV, śakta) 26) Bṛhajjābāla (AV, śaiva) 81) Tripurātapani (AV, śakta) 27) Nṛsiṃhatāpanī (AV, vaiśnava) 28) Kālāgnirudra (KYV, śaiva) 82) Tripura (RV, śakta) 29) Maitreyi (SV, sannyāsa) 83) Kaṭharudra (KYV, sannyāsa) 30) Subāla (ŚYV, sāmānya) 84) Bhāvana (AV, śakta) 85) Rudrahṛdaya (KYV, śaiva) 31) Kṣurika (KYV, yoga) 32) Mantrika (ŚYV, sāmānya) 86) Yogakuṇḍalini (KYV, yoga) 33) Sarvasāra (KYV, sāmānya) 87) Bhasma (AV, śaiva) Second Adhyaya: 34) Nirālamba (ŚYV, sāmānya) 88) Rudrākṣa (SV, śaiva) 35) Śukarahasya (KYV, sāmānya) 89) Gaṇapati (AV, śaiva) Avirodha 36) Vajrasūchi (SV, sāmānya) 90) Darśana (SV, yoga) 37) Tejobindu (KYV, sannyāsa) 91) Tārasāra (SYV, vaiśnava) 38) Nādabindu (RV, yoga) [1] 92) Mahāvākya (AV, yoga) 39) Dhyānabindu (KYV, yoga) 93) Pañcabrahma (KYV, śaiva) It dispels apparent contradictions 40) Brahmavidyā (KYV, yoga) 94) Prāṇāgnihotra (KYV, sāmānya) 41) Yogatattva (KYV, yoga) 95) Gopālatāpani (AV, vaiśnava) 42) Ātmabodha (RV, sāmānya) 96) Kṛṣṇa (AV, vaiśnava) 43) Parivrāt (Nāradaparivrājaka) 97) Yājñavalkya (SYV, sannyāsa) 44) Triśikhi (ŚYV, yoga) 98) Varāha (KYV, sannyāsa) 45) Sītā (AV, śakta) 99) Śāṭyāyani (SYV, sannyāsa) 100) Hayagrīva (AV, vaiśnava) 46) Yogachūḍāmaṇi (SV, yoga) 101) Dattātreya (AV, vaiśnava) 47) Nirvāṇa (RV, sannyāsa) 102) Gāruḍa (AV, vaiśnava) 48) Maṇḍalabrāhmaṇa (ŚYV, yoga) 103) Kali-Saṇṭāraṇa (Kali) (KYV, vaiśnava) 49) Dakṣiṇāmūrti (KYV, śaiva) 50) Śarabha (AV, śaiva) 104) Jābāla (S&257;maveda) (SV, śaiva) 105) Saubhāgya (RV, śakta) 51) Skanda (Tripāḍvibhūṭi)) 106) Sarasvatīrahasya (KYV, śakta) 52) Mahānārāyaṇa (AV, vaiśnava) 53) Advayatāraka (ŚYV, sannyāsa) 107) Bahvṛca (RV, śakta) 54) Rāmarahasya (AV, vaiśnava) 108) Muktika (SYV, sāmānya)
  • 5. Third Adhyaya? Sadhana It describes the means to attain the Supreme
  • 6. Fourth Adhyaya: Phala It indicates the goal The Supreme Brahman
  • 7. It is not easy to study this great literature because the sage Vyasadeva chose to explain the different aspects of Brahman in the way of sutras or aphorisms, which are essential sentences with few letters as possible.
  • 8. But the concise aspect Sutra I, 1, 12 Sutra I, 1, 12: €nandamayo 'bhy€s€t of the sutras is not the Purvapaksha: €nandamayo 'bhy€s€t only difficulty that the Argument or Antithesis mayaƒ : “full of “ or “modification” Division Padas and student of the Vedanta €nanda - bliss; mayaƒ - full of ; Adhyayas unanimity of is Sutra encounters, Baladeva: - becauseanandamaya abhy€s€t Because1,of repetition Sutra I, 13 there are several described as aopinion must refer to the person it Vik€ra-•abd€n neti cen na pracury€t conditionedword €nandamaya (full of The Adhikharana in a material spirit soul residing other reasons body.: bliss) used in the Vedic literaturesfrom vikara - transformation; •abdät - that make its approach Sankara:No unanimity referes to The Ananda Maya the must refer to the Supreme - if; word; na - not; iti - thus; cet difficult and which make Brahman, for itand not because of Brahman is repeatedly used to Jiva na - not; pracury€t – it easy to give them to describe Him. abundance. different interpretations. The necessity of having The unanimity of opinion to supply words to (in regarding to) the complete the meaning of division of adhikarana a sutra The identification of the The ambiguous real purva paksa meaning of the words of a sutra And others…
  • 9. Govinda had studied the Baladeva Vidhyabhusana commentary, which establishes the vaisnava siddhanta. his commentary explains the rahman as the Supreme ersonality who is the source f all ananda or pleasure.
  • 10. Namaste! Where are you going? Why are you so happy? To finish his studies, Govinda came out looking for Anandamaya, the Supreme Brahman. In his way He met Shambu, a student too, but from the monism school of Sripada Sankaracarya.
  • 11. Namaste! I'm travelling through the Yes. This is an path where I can important search. ultimately reach Everyone needs anandamaya. first reach anandamaya to then attain the Brahman.
  • 12. I learned that Anandamaya is the Brahman himself. The Vedanta Sutra establishes it with the Sutra anandamaya bhyasat: anandamaya (is the Supreme Brahman) because it is the word that is being repeated (bhyasat). Where it is repeated? In the Taittiriya Upanisad II. 6: 1: quot;He who knows the Brahman as non-existing becomes himself none existing. He who knows the Brahman as existing, know existing”
  • 13. quot;Different from this (vijñana maya) which consists of understanding, is the other inner self which consists of bliss(anandamaya), the former is (filled by this).It also has the shape of a man. Like the human shape of the former is the human shape of the latter. Joy But the verse of the is its head. Satisfaction its right arm. Great Upanisad which describes satisfaction is its left arm. Bliss is its trunk anandamaya said… and… And here it is said very Brahman is the tail or clearly that Brahman is only the tail or support of support.quot; anandamaya and no Ups! anandamaya itself.
  • 14. But, there is something Anandamaya to Anandamaya. superior In the last verse of this Vijñanamaya sequence It is said: The procession of verses quot;joy is its head, satisfaction is of Taittiriya Upanisad Jñanamaya wing, delight is its its right takes us from annamaya left wing and… Brahman is up to anandamaya in a Manomaya tail and support!quot; its progressive way. In this Due to the fact that Brahman Ups! He is description there is Pranamaya is named at the end of the right! nothing superior to sentence it is more suitable to What do I Anandamaya, therefore it Annamaya this is the main topic assume say now? must be the Supreme instead of anandamaya. Brahman. quot;Different from this (vijñana maya) which consists of understanding, is the other inner self which consists of bliss, the former is (filled by this).It also has the shape of a man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk and… Brahman is the tail or support.quot;
  • 15. I think your conclusions are more based in suppositions due to argumentative logic than the obvious truths that the very author of Vedanta Sutra expresses. Moreover, the word For example, he clarifies in the Sutra I. 1.13: maya means There it is explained that one could conclude that modification, anandamaya does not refer to Brahman because therefore it is the word maya means quot;modificationquot; impossible that and the Brahman is immutable anandamaya refers to Brahman because it is immutable. Now, he is defeated Sutra I. 1.13: Vic€ra-•abd€n neti cen na pracury€t vik€ra - transformation; •abd€t - from the word; na - not; iti - thus; cet - if; na - not; pracury€t - because of abundance.
  • 16. How is it possible that in the former verses from Taittiriya Upanisad, when the word quot;maya is added to anna, prana, manas and vijñana, means modification and suddenly it changes to abundance in the last verse? Do you remember the analogy of the arundhati star? I'm sure that you know it, because Sankara explains it in his bhasya.
  • 17. anandamaya vijñanamaya jñanamaya manamaya The same way, Anna y pranamaya the Upanisad show us first anna, prana, manas and It is Inmmutable vijñana maya in order to It is Inconcebible help people to identify It is far and the Brahman It is very near
  • 18. Yes, I know this analogy; my master taught it to ?? me. But the verses that Anandamaya begin with annamaya form one sequence; vijñanamaya hence, how is it that only the last verse refers to Brahman while the other Jñanamaya refers to pradhana? manomaya Pranamaya Annamaya It is like describing certain parts of body of a young lady and partly of a old lady
  • 19. quot;He who knows the Brahman as non-existing becomes himself none I agree with you in that these verses constitute a sequence, existing. He who knows the This is given after pranamaya This is given after vijñana Brahman therefore, we have to understand them with the This is given it refers to verse and after annamaya maya verse and it refers to same logic that they are explained. Next to each manomaya: verse and it refers to as existing, know existing” anandamaya: verse where annamaya, pranamaya, manomaya , pranamaya: vijñanamaya are presented, there are Different from this (pranamaya), quot;Different from this (vijñana other verses where the Taittiriya Upanisad is the other inner self, which Different from this maya) which consists of describes entirely each maya and consist of mindis the other its (annamaya), (…)Yajus is understanding, is the other not only their tail, arm, wing, etc. head, Rik is its rigthconsist of inner self, which arm. Saman inner self which consists of is its left arm. The doctrine is its breath (…)Prana is its head, bliss, the former is (filled by trunk. The atharvangiras is its Vyana is its rigth arm. Apana this).It also has the shape of seat (support) Ether is its is its left arm. a man. Like the human trunk. The earth is its seat shape of the former is the He(support) who knows the bliss of that human shape of the latter. brahman from whence all Joy is its head. Satisfaction speech,devas the mind, turns The with breathe after its right arm. Great away unable tu reach it,man and breath (prana) so do he satisfaction is its left arm. never fears. Trheis the life ofself cattle. Breath embodied Bliss is its trunk and of this (consisting ofit is called beings, therefore mind) is the Brahman is the tail or same as that of(all enlivining) sarvayusha the former support.“
  • 20. This is your problem not mine. I accept Vyasa’s conclusions as he describes them and I don’t try to manipulate their words to confirm my pre-invented But if we accept the concepts. He mentions in the Sutra I.1:14: tad- Brahman as ananda we hetu vyapadesat, where He differentiates must understand it as Brahman from the jiva. Here he establishes the saguna Brahman! If former is the cause of ananda of the latest. Brahman had joy and That is the reason happiness it would be why I have taken this way opposed to nirvisesa or nirguna Brahman! Sutra I.1:14 tad-hetu-vyapade•€t ca tat - of that; hetu - the origin; vyapade•€t - because of the statement; ca - also.
  • 21. Excuse me, but you are speaking about duality Govinda and jiva-brahman, which is only fantasized inside of avidya. I´m sorry, but if Shambu continued I´m sorry to you! you find some ananda in The Sutra I.1:17 said: your way I must tell you bheda vyapadesat. This means that jiva discussing a little that the only thing You is different will get is goodness from Brahman even in his liberated state, because They could not more. happiness, because as long as You think in he becomes the perceiver, the perceived.reach the same dual concepts, You will and Anandamaya be inside of avidya. conclusion. Who can Sutra I.1:17 say to have the true bheda-vyapadeçäc ca bheda - difference; vyapadeçät - and only conclusion? because of the statement; ca - also. (The Supreme Personality of Godhead and the individual spirit soul are) different, because the Vedic literature teaches this fact.
  • 22. What is the canon to say thatyour I can´t accept my argument is better? Br 3,7,23 conclusions, these are against the which said: quot;there is no The best logic?than theseer or hearer Actually, these statements other mean that the jiva becomes quot;likequot; highest Lordquot;. The different words which analogy? The best Brahman and not actually Brahman. Besides, Br. IV. 4.6 describes how jiva are used to describe The best textual acceptationafter become one this event are: Eva, vava, Yatha, reaching Brahmanquot; Tatha and Iva, which means similarity author? of the and no fusion. What happened if the truth is beyond theses criterion?
  • 23. The Upanisad and Vedanta sutra describe with many (or not so many) words a special destination. Perhaps, the best and only thing that we can do is to choose one of these special destinations, explained in some of the bhasyas, and take on this way as Govinda did.
  • 24. Thank you!

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