Very nice. Bhakti born out of Jnanam is indeed the purest form of Bhakti though other forms are also good but not the best. Pranaams sir to give such a lucid explanation.
Namaskaram Maheswaran Swamin. Bhakti Maargam or Bhakti movement is started by Azhwars of Tamil Nadu just 5000 years back at the start of Kaliyuga by Swami Nammazhwar and not propagated much at that time but was prevailing everywhere. Sriman Natha Munigal who born 1500 years ago started reclaiming the texts of Azhwars which are Essence of Bhakti and Ramanujacharya who came later propagated Bhakti thereafter. So, as per your statement, Bhakti is not started after Bhaskaracharya that too by Sri Ramanujacharya. Even before Ramanujacharya so many Vishistadwaitha Acharyas propagated Bhakti. Ramanujacharya is a spark and turning point in that.
Om Namah Shivaya , many pranamams to Madrs Sanskrit College for providing guidance to all Hindus in the World,deep insight explained into many rituals and practices,in this Kali Yuga, most grateful to be born a human to be conscious and rightous in Dharma
Very inspiring and thought-provoking. Looks like Adi Shankara is reborn as Prof.Maheshwaran. Already we have the amshavatars of Shankaracharya in Sri Nochurji, not to forget stalwarts like Sri Krishnamurthy Sastrigal, Sri Mani Dravid Sastrigal etc. From the heated debate that ensued this discourse, it is clear that Advaitic Vedanta is not for common man and it can’t be grasped by majority as Gitacharya put it - Manushyaanaam sahasreshu kashchidyatati siddhaye; Yatataamapi siddhaanaam kashchinmaam vetti tattwatah. That’s why this knowledge was imparted on one-to-one basis from Guru to Sishya and not discussed in public in ancient times, in line with another Gita verse - Na buddhibhedam janayed ajnaanaam karmasanginaam; Joshayet sarva karmaani vidwaan yuktah samaacharan.
No. Adi Shankaracharya is on whole other level. They are great no doubt Specially Krishnamoorti,Mani Dravid,Gopal Krishna Vishwanath Shastri etc.But Adi Shankaracharya is Adi Shankaracharya
Any body has any doubt in this topic can listen to this video the points well articulated clearly in simple way . It cannot be explained in a better way than this. Conclusion ultimate. This is second time i.listened on this dayof krishna jayanti. My pranam to Guruji. Regards Aravamuhan
As I often lament another stellar scholar's lecture that I cannot benefit from. May I request at the feet of these great Acharyas to please give us lectures in Samskritam as well.
I really wanted to listen to this talk, but I can't understand neither I found any caption or subtitles. Can anyone add subtitles or translate it in english.
நமஸ்காரம் . அத்வைதம் என்பது இரண்டல்ல என்று பொருள். ஒன்றாக மட்டும் இருக்க வேண்டும் என்று எடுத்து கொண்டு பார்த்தால் தான் இப்படி பக்தி பண்ண முடியாது .. என்பதா ? இல்லை இரண்டல்ல என்பதால் பலவாகும் என்று பொருள் கொண்டு பார்த்தால் பக்தி பண்ணலாம் என்று சொல்வதா ?
When one gets advaita knowledge- world does not exist- snake disappear. HOw can one after knowing that one is Brahman still work for the benefit of the non-existing or dream or mitya or illusive world benefit ?
Narayana Ji. it is like knowing there is no happiness in toys or balloons still when the baby cries when his balloon bursts we still react just to make the baby happy.
@@nirmalya1988 In the illustration of Rope (real- which is Brahman) , an imaginative and unreal snake or creek or crack or garland (world of diversity) is superimposed. Out this a fear, hope, happiness etc such feeling experienced (which is ultimately unreal). After knowing that snake, garland or crack or creek does not exist and rope alone (which is opposite to all what you have seen) exist , How will you show the feeling of fear, hope and happiness to any other person? Sankarcharya says that Rope (brahman) is absolutely identified with seer. Jeeva and Brahman are one and same ever and there is no second thing at all. All second are superimposition on the Brahman. If you say that you showing the Balloons detached to others to make them feel happy. You must answer this Balloons are real or unreal ? You must answer others are real or unreal? You must answer baby crying is real or unreal ? It is not that Jeevatmas are many and real attaining the ultimate brahman as one. Like different water mixes with ocean. Sankaracharya says that there is only one brahman without second witness the imagination of diversity by the avidya as superimposition on Brahman itself.
@@sreesyd not that after realizing the snake as the rope makes the 'appearance' of the rope as a snake disappear. You saw a rope in the darkness and thought it to be snake, but at the next moment, in a flash of lightening, you see it is a rope. When the lightening is over and darkness descents again, the rope again resembles a snake. Now the observer has the knowledge that it is a rope but he can still imagine it to be snake and run away from it. That's what madhusudhan saraswati says-'bhakti artham "kalpitam"dvaitam advaitam api sundaram' (duality 'imagined' for the sake of devotion is more beautiful than non duality). The world doesn't always become nonexistent for the jeevanmukta. The nature of avidya that conceals brahman can be classified into two- avarana(that conceals the existence of brahman) and vikshepa(that makes the world appear). When only the avarana nature of avidya is removed, the world still continues to exist and appear like it did before. So, there the jeevan mukta can see the world as well as Iswara different from itself and can perform bhakti. Once the prarabhdha karma of the jeevanmukta is exhausted, the vikshepa nature of avidya is removed due to swarupa jnana, the world stops to appear to him.
@@nirjhardas7333 what are you trying to conclude? It is dwaita or adwaita? Before you support sankarcharya, Please read the works of Ramanjuacharya, Vallabhacharya, Madhvacharya who are all vedanist but totally against the mayavada logic. Madhusudhana saraswathi is a support of sankarcharya but his writes his commentary in the favour of theist school.
@@sreesyd Madhusudan saraswati had been a supporter of bhedaabheda before he accepted advaita. So, naturally theism reflects in his works. I don't know why theism is looked upon as something against advaita. Talking of bhakti doesn't mean one is separated from advaita. In the work bhakti rasayana, madhusudan saraswati talks of ananya bhakti. A person can be a great bhakta at the same time accept the ultimate truth as advaita describes it. Sankaracharaya has written some of the best bhakti hymns we hear. Recent saints like Ramkrishna and Ramana Maharshi were established in advaitic knowledge at the same time were great bhaktas.
When sankaracharaya is always in advaita bhavana- how can he see another jeevatma who is need of bhakti as means to attain advaita bhavana? In this Sankaracharya has to give up his advaita bhavana little bit to see the second another jeevatma who is in need of Bhakti? is it correct or not?
@@nirmalya1988 Realized soul according to Sankaracharya understands that Jeevatma is Brahman- he attains the paramartha satta. After that one does not see this world of diversity (jeevatmas and world of all differences) as told in the illustration that snake disappears. A person who was seeing the dream was witnessing the dream while sleeping. Once he is awake the dream disappears and there is no concept of witness. After waking, a person again goes to sleep. He is again witnessing this dream world. all these are within the maya. There is final awaken through Mahavakya jnana in that state he realized that He is nirvisesa Brahman and world of diversity disappears. Why should the person who is final awaken (realised as per Sankaracharya) from the dream try to write hymns and stotras for the jeevatamas who he has seen in his dream to release from the samsara (which he knows that these do not appear) ? When sankaracharya says that there in only one atma who is brahman and out of superimposition of Maya or illusion that brahman is witnessing the imagination of anirvachaniya diversity (many jeevatmas and world) on oneself. How does this nivartaka of adhyasa (elimination of illusion or dream) is taking place? Is it Brahman superimposed by maya is slowing getting rid of its maya or dream part by part (maya's part ) or just one jeevatma like sankarcharya who has realized that Brahman is same as Jeevatma but still this world of diversity still continues even after one jeevatma is realized himself as Brahman?
Answer to ur quotion is how sri krishnaha one who himself is a paripoorna avatara n how he did bussiness how sri krishna himself tell geetha to arjuna in the sense of advaita arjuna is also the wave of same ocean like that only shankara bhagavat pada to enlight who are in bandha for them he approached the same way
@@sreesyd Sri Krishna, Sankara, all realized are three kala jnani.. From their perspective One alone is and that One always as many and they also know what kind of questions would pose... They spoke from Absolute perspective to those ignorant..
@@vjayaraman1 One as many is ignorance according to Sankara. Removing this ignorance is liberation. When the absolute state is always there- these temporary states cannot exist at the same time. If the absolute state is the cause of this temporary state, then removal of the temporary states cannot be achieved without removing its cause which is the absolute state. This is a logical fallacy. You cannot say that Temporary states themselves cause the temporary states. This will be an infinite regress. Shankaracharya who is Three Kala jnani - I accept, sir. Other three kala jananis like Ramanuja, Madhvacharya, Nimbaraka, Vallabha and Chaitanya question Shankara's exposition on his nirvesa vedanta. I think you should not stop with Shankarcharya alone and say that it is correct for this world. Please ready Sri bhasya and Madhva Bhasya and understand why these acharya went against Shankaracharya.
After many births and deaths, he who us actually in knowledge surrenders unto Me, knowing Me (Vadudeva) to be the cause of all causes and all that is. Such a great soul is very rare. Fools tread where angel fears to go. This absolutely suits you
Gopi geetham is full of knowledge. It is not from the place of ignorance.. nirpadhika bhakthi is possible .. it can be swabhawa also sir. Only advaiti can do true nirupadhika bhakthi is not right...
Vasudeva is liked by Jnani and viceversa is applicable only when there are two different. when both are same likeness quality does not exist. Vasudeva like Jnani because Jnani is vasudeva's asset and Vasuveda is an ataryami of Jnani. When there is one only and second thing is imagination of that one how can he there be vice versa liking ?
Buddhism follow real adwaita vedanta by principle....They don't have any God or bakthi....By simple awareness meditation they understand their own Buddha nature or consciousness...Because we merge all these philosophies and got confused..Real adwaita vedanta means simple meditation not any bakthi principle...
All Advaidhic scholars struggle to defend their school of vedanta when it comes to Bhakti. Unless u accept dualistic concept, Bhakti to Brahman has no meaning, in my humble view. Ironically, all their great Acharyas including Bodendra Sankaracharya were intensely immersed in Ram Bhakti.
Please listen to this Professor from 19:00 minutes carefully. If you are a sincere seeker, you will understand how the greatest Advaitin like Shankara BhagavtpAdaH has sung numerous Bhakti shlokas/songs. Without bhakti how do you think he would have done all that? Try to understand in the proper perspective.
If you care to listen to this video of the learned Prof fully, (if you are honest) you will not comment or criticise him. Please listen fully beofre you comment
50.45 tatra aparada sahasrani kriyante aharnisham dasoyam eti mam matva skhamasva parameshwara bhavatbhihi dashoham eti mam matva eti uktam kinchit parishilanam kurvantu pratama padante api maya eti padam na avashakam eti bati punaha yekam vaktavyam mahodaya dasha bhuddihi na asmakam bhagavpadaha api putraha etyeva vyavaharam krutavantaha vyatyasaha kim eti pruste yajamani dasaha chet katam pasyati putraha chet katam pasyati etyeva parantu asmakam advaitinam sarvam yekam syat jnana paryantam tavat evam vyavaraham kurmaha "samudraha bhudbudam bavati na bhudbudam samudraha"
You have raised very important questions on advaita philosophy from the other side, but none of your answers is convincing. Your answers are very absurd. You cant touch the supreme truth with your mental speculation. Please always take shelter of sastra.
WHen you say that Brahman is same is jeevatma lower and only achuta upansana is greater then one distinguish Paramatma and Jeevatma. where is your ultimate philosophy ?
@@visvanathann9835 if there is more than one atma. It is illusion. Your concept of Jeevan mukta of many atmas is untenable. Your Jeevan mukta concept is also illusion. Only saying Brahman is jeevatma is correct. Sanakra philosophy is untenable in their logic
@@visvanathann9835 you don't recognize any second and difference. No Sajathathiya, vijathiya, and swagatha bheda. Your Brahman is nirvisesA and not savisesa.
@@sreesyd Yes, atma are many and according to guna & karma, it gets birth, position and undergo experiences. If that is not accepted, then all persons will have same karma and that is untenable and against logic. So, each atma has to attain Gnana and attain Jeevan Mukta as each atma is the reflection of paramatma. So, it is Advaitam for such a realised atma but other atmas have to undergo the cycle till it achieves Gnana. Anyhow, I am not a scholar but trying to be a follower of our great Rishis and Acharya's.
Blessed indeed is our Country.... That we have gems like you...
Very nice. Bhakti born out of Jnanam is indeed the purest form of Bhakti though other forms are also good but not the best. Pranaams sir to give such a lucid explanation.
Namaskaram. lts a blessing to understand through your explanation , most profound scriptures. venerations.🙏
Namaskaram Maheswaran Swamin. Bhakti Maargam or Bhakti movement is started by Azhwars of Tamil Nadu just 5000 years back at the start of Kaliyuga by Swami Nammazhwar and not propagated much at that time but was prevailing everywhere. Sriman Natha Munigal who born 1500 years ago started reclaiming the texts of Azhwars which are Essence of Bhakti and Ramanujacharya who came later propagated Bhakti thereafter. So, as per your statement, Bhakti is not started after Bhaskaracharya that too by Sri Ramanujacharya. Even before Ramanujacharya so many Vishistadwaitha Acharyas propagated Bhakti. Ramanujacharya is a spark and turning point in that.
He didn't say Bhakti was started by Bhaskaracharya or Ramanujacharya. He said that philosophy by taking a specific deity was started by Ramanuja.
Now only I understand that I can follow Tamil. Who can't follow the language of our heart. Excellent Mahaswara.... Be blessed...,
I have been listening to old lectures from different sources on vedanta etc to my liking om sri gurubyo namaha, from bangalore
Namaste.... Great experience listening to these words of profound knowledge, explaining the intricate topic - 'relevance of bhakthi in Advaitha'.....
Om Namah Shivaya , many pranamams to Madrs Sanskrit College for providing guidance to all Hindus in the World,deep insight explained into many rituals and practices,in this Kali Yuga, most grateful to be born a human to be conscious and rightous in Dharma
Namaste
Wonderful talk! Enjoyed every bit!! Please do videos on panchapadika and Bhamati.
Excellent talk ,much awaited talk ,each minute absorbing ,pranams .Wish many more talks from you .
Most thought provoking, dealing with questions faced by adwaita aspirants.most useful. Pranams to the speaker
extremely good points. clearly points out the mistakes wrongs that have crept into sanatana dharma
Very inspiring and thought-provoking. Looks like Adi Shankara is reborn as Prof.Maheshwaran. Already we have the amshavatars of Shankaracharya in Sri Nochurji, not to forget stalwarts like Sri Krishnamurthy Sastrigal, Sri Mani Dravid Sastrigal etc. From the heated debate that ensued this discourse, it is clear that Advaitic Vedanta is not for common man and it can’t be grasped by majority as Gitacharya put it - Manushyaanaam sahasreshu kashchidyatati siddhaye; Yatataamapi siddhaanaam kashchinmaam vetti tattwatah. That’s why this knowledge was imparted on one-to-one basis from Guru to Sishya and not discussed in public in ancient times, in line with another Gita verse - Na buddhibhedam janayed ajnaanaam karmasanginaam; Joshayet sarva karmaani vidwaan yuktah samaacharan.
No. Adi Shankaracharya is on whole other level. They are great no doubt Specially Krishnamoorti,Mani Dravid,Gopal Krishna Vishwanath Shastri etc.But Adi Shankaracharya is Adi Shankaracharya
Any body has any doubt in this topic can listen to this video the points well articulated clearly in simple way . It cannot be explained in a better way than this. Conclusion ultimate. This is second time i.listened on this dayof krishna jayanti. My pranam to Guruji. Regards Aravamuhan
🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼
As I often lament another stellar scholar's lecture that I cannot benefit from. May I request at the feet of these great Acharyas to please give us lectures in Samskritam as well.
Wonderful speech !!! It answered many of my doubts. Thank you so much Sir. 🙏🙏
I really wanted to listen to this talk, but I can't understand neither I found any caption or subtitles. Can anyone add subtitles or translate it in english.
Learn Tamil
Please give sanskrit transcription
Very insightful talk . We expect more talks like this from him.
Excellent talk . PRANAMAM 🙏
Excellent speach. Good conclusion. Namaskarams 🙏
What a exposition.... I have become your fan sir....
speaker truly enlightened scholar
Excellent speech... Very nice conclusion too....🙏🙏🙏
Although it is not evidently specified,Sri Maheswaran ji means to say that saakshaatkaaram and swaroopa layam are different?
lot of my doubts got solved. thank you sir.
please do these in sanskrit in future so all indians can watch and enjoy.
Honest question. How can swaroopa-layam be anything other than adwiteeyam?
Fire and Light whom to whom subordinate?
ద్వాత్రింశో౭ధ్యాయః । సశ్వేతరాజ చరిత వర్ణనం కాలదహనవృత్తాన్తే శివభక్తి మహిమ ప్రతిపాదనమ్ ।
ఇతి శ్రీస్కాన్దే మహాపురాణ ఏకాశీతి సాహస్ర్యాం సంహితాయాం ప్రథమే మాహేశ్వరఖణ్డే కేదారఖణ్డే శ్వేతరాజచరితే శివభక్తిప్రభావేణ కాలదహన వృత్తాన్త వర్ణనం నామ ద్వా త్రింశో౭ధ్యాయః ॥ 32 ॥
Gurubyo namaha blessed to hear
संस्कृत एव भाषेयू महोदया।।
Namo Namaha, well explained with logic
Very beautifully explained...Thank you..
🙏🙏🙏
Romba azagaa irukku ❤
நமஸ்காரம் . அத்வைதம் என்பது இரண்டல்ல என்று பொருள். ஒன்றாக மட்டும் இருக்க வேண்டும் என்று எடுத்து கொண்டு பார்த்தால் தான் இப்படி பக்தி பண்ண முடியாது .. என்பதா ? இல்லை இரண்டல்ல என்பதால் பலவாகும் என்று பொருள் கொண்டு பார்த்தால் பக்தி பண்ணலாம் என்று சொல்வதா ?
When one gets advaita knowledge- world does not exist- snake disappear. HOw can one after knowing that one is Brahman still work for the benefit of the non-existing or dream or mitya or illusive world benefit ?
Narayana Ji. it is like knowing there is no happiness in toys or balloons still when the baby cries when his balloon bursts we still react just to make the baby happy.
@@nirmalya1988 In the illustration of Rope (real- which is Brahman) , an imaginative and unreal snake or creek or crack or garland (world of diversity) is superimposed. Out this a fear, hope, happiness etc such feeling experienced (which is ultimately unreal).
After knowing that snake, garland or crack or creek does not exist and rope alone (which is opposite to all what you have seen) exist , How will you show the feeling of fear, hope and happiness to any other person?
Sankarcharya says that Rope (brahman) is absolutely identified with seer.
Jeeva and Brahman are one and same ever and there is no second thing at all. All second are superimposition on the Brahman.
If you say that you showing the Balloons detached to others to make them feel happy.
You must answer this Balloons are real or unreal ?
You must answer others are real or unreal?
You must answer baby crying is real or unreal ?
It is not that Jeevatmas are many and real attaining the ultimate brahman as one. Like different water mixes with ocean.
Sankaracharya says that there is only one brahman without second witness the imagination of diversity by the avidya as superimposition on Brahman itself.
@@sreesyd not that after realizing the snake as the rope makes the 'appearance' of the rope as a snake disappear. You saw a rope in the darkness and thought it to be snake, but at the next moment, in a flash of lightening, you see it is a rope. When the lightening is over and darkness descents again, the rope again resembles a snake.
Now the observer has the knowledge that it is a rope but he can still imagine it to be snake and run away from it. That's what madhusudhan saraswati says-'bhakti artham "kalpitam"dvaitam advaitam api sundaram' (duality 'imagined' for the sake of devotion is more beautiful than non duality).
The world doesn't always become nonexistent for the jeevanmukta.
The nature of avidya that conceals brahman can be classified into two- avarana(that conceals the existence of brahman) and vikshepa(that makes the world appear). When only the avarana nature of avidya is removed, the world still continues to exist and appear like it did before. So, there the jeevan mukta can see the world as well as Iswara different from itself and can perform bhakti.
Once the prarabhdha karma of the jeevanmukta is exhausted, the vikshepa nature of avidya is removed due to swarupa jnana, the world stops to appear to him.
@@nirjhardas7333 what are you trying to conclude? It is dwaita or adwaita?
Before you support sankarcharya,
Please read the works of Ramanjuacharya,
Vallabhacharya, Madhvacharya who are all
vedanist but totally against the mayavada
logic.
Madhusudhana saraswathi is a support of sankarcharya but his writes his commentary in the favour of theist school.
@@sreesyd
Madhusudan saraswati had been a supporter of bhedaabheda before he accepted advaita. So, naturally theism reflects in his works.
I don't know why theism is looked upon as something against advaita.
Talking of bhakti doesn't mean one is separated from advaita.
In the work bhakti rasayana, madhusudan saraswati talks of ananya bhakti.
A person can be a great bhakta at the same time accept the ultimate truth as advaita describes it. Sankaracharaya has written some of the best bhakti hymns we hear.
Recent saints like Ramkrishna and Ramana Maharshi were established in advaitic knowledge at the same time were great bhaktas.
When sankaracharaya is always in advaita bhavana- how can he see another jeevatma who is need of bhakti as means to attain advaita bhavana? In this Sankaracharya has to give up his advaita bhavana little bit to see the second another jeevatma who is in need of Bhakti? is it correct or not?
it is like knowing it is a dream still we continue to see. all the dream object, dreamer and dream action are nothing other than the waker.
@@nirmalya1988 Realized soul according to Sankaracharya understands that Jeevatma is Brahman- he attains the paramartha satta. After that one does not see this world of diversity (jeevatmas and world of all differences) as told in the illustration that snake disappears.
A person who was seeing the dream was witnessing the dream while sleeping. Once he is awake the dream disappears and there is no concept of witness. After waking, a person again goes to sleep. He is again witnessing this dream world. all these are within the maya. There is final awaken through Mahavakya jnana in that state he realized that He is nirvisesa Brahman and world of diversity disappears.
Why should the person who is final awaken (realised as per Sankaracharya) from the dream try to write hymns and stotras for the jeevatamas who he has seen in his dream to release from the samsara (which he knows that these do not appear) ? When sankaracharya says that there in only one atma who is brahman and out of superimposition of Maya or illusion that brahman is witnessing the imagination of anirvachaniya diversity (many jeevatmas and world) on oneself.
How does this nivartaka of adhyasa (elimination of illusion or dream) is taking place?
Is it Brahman superimposed by maya is slowing getting rid of its maya or dream part by part (maya's part ) or just one jeevatma like sankarcharya who has realized that Brahman is same as Jeevatma but still this world of diversity still continues even after one jeevatma is realized himself as Brahman?
Answer to ur quotion is how sri krishnaha one who himself is a paripoorna avatara n how he did bussiness how sri krishna himself tell geetha to arjuna in the sense of advaita arjuna is also the wave of same ocean like that only shankara bhagavat pada to enlight who are in bandha for them he approached the same way
@@sreesyd Sri Krishna, Sankara, all realized are three kala jnani.. From their perspective One alone is and that One always as many and they also know what kind of questions would pose... They spoke from Absolute perspective to those ignorant..
@@vjayaraman1 One as many is ignorance according to Sankara. Removing this ignorance is liberation.
When the absolute state is always there- these temporary states cannot exist at the same time.
If the absolute state is the cause of this temporary state, then removal of the temporary states cannot be achieved without removing its cause which is the absolute state.
This is a logical fallacy.
You cannot say that Temporary states themselves cause the temporary states. This will be an infinite regress.
Shankaracharya who is Three Kala jnani - I accept, sir. Other three kala jananis like Ramanuja, Madhvacharya, Nimbaraka, Vallabha and Chaitanya question Shankara's exposition on his nirvesa vedanta.
I think you should not stop with Shankarcharya alone and say that it is correct for this world. Please ready Sri bhasya and Madhva Bhasya and understand why these acharya went against Shankaracharya.
Pls upload subtitles atleast
After many births and deaths, he who us actually in knowledge surrenders unto Me, knowing Me (Vadudeva) to be the cause of all causes and all that is. Such a great soul is very rare.
Fools tread where angel fears to go. This absolutely suits you
Shastriyaamana upanam to forget ahamartha is same or different from brahman . Is that upanam is mithya r real ?
adbhutama amoghama namaskarah
🙏Hari om
🙏
Gopi geetham is full of knowledge. It is not from the place of ignorance.. nirpadhika bhakthi is possible .. it can be swabhawa also sir. Only advaiti can do true nirupadhika bhakthi is not right...
Please upload in sanskrit so that we can also understand
Good analysis
🙏⚘🙏⚘🙏⚘Excellent Speech⚘🙏⚘🙏⚘🙏
Vasudeva is liked by Jnani and viceversa is applicable only when there are two different. when both are same likeness quality does not exist. Vasudeva like Jnani because Jnani is vasudeva's asset and Vasuveda is an ataryami of Jnani.
When there is one only and second thing is imagination of that one how can he there be vice versa liking ?
super
Namaskaram
Namo Namah: Samin Nath 4m Assam.
paramabhagyam
Brahmanai Brahman tirucchathu saathiyadhu.. ponniin selvan
At God s level not having dvesha itself is a karuna..
See Bhagavad geetha chapter 7 bhahoonam janma namanthe shlokam
Future Mahamahopadhayaya.maybe
Buddhism follow real adwaita vedanta by principle....They don't have any God or bakthi....By simple awareness meditation they understand their own Buddha nature or consciousness...Because we merge all these philosophies and got confused..Real adwaita vedanta means simple meditation not any bakthi principle...
31:12 ..the next fewminutes... Sounds like Ramana
All Advaidhic scholars struggle to defend their school of vedanta when it comes to Bhakti. Unless u accept dualistic concept, Bhakti to Brahman has no meaning, in my humble view. Ironically, all their great Acharyas including Bodendra Sankaracharya were intensely immersed in Ram Bhakti.
Fire and light who to whom subordinate.. There advaita philosophy shines (Thithi Vratham)..
Please listen to Annamacharya Keerthana ...
భక్తి కొలది వాడే పరమాత్ముడు
భుక్తి ముక్తి తానే ఇచ్చు భువి పరమాత్ముడు
పట్టిన వారిచే బిడ్డా పరమాత్ముడు
బట్ట బయటి ధనము పరమాత్ముడు
పట్టపగటి వెలుగు పరమాత్ముడు
ఎట్ట ఎదుటనే ఉన్నాడిదె పరమాత్ముడు
పచ్చి పాలలోని వెన్న పరమాత్ముడు
బచ్చన వాసిన రూపు పరమాత్ముడు
బచ్చు చేతి వొరగల్లు పరమాత్ముడు
యిచ్చ కొలది వాడువో యీ పరమాత్ముడూ
పలుకులలోని తేట పరమాత్ముడు
ఫలియించునిందరికి పరమాత్ముడు
బలిమి శ్రీవేంకటాద్రి పరమాత్ముడు
యెలమి జీవుల ప్రాణమీ పరమాత్ముడు
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......... శ్రీ గురుభ్యో నమః
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They never struggle but It looks like struggle to common people like us.
Please listen to this Professor from 19:00 minutes carefully. If you are a sincere seeker, you will understand how the greatest Advaitin like Shankara BhagavtpAdaH has sung numerous Bhakti shlokas/songs. Without bhakti how do you think he would have done all that? Try to understand in the proper perspective.
Please listen carefully from 25:38 minutes; he replies such questions
If you care to listen to this video of the learned Prof fully, (if you are honest) you will not comment or criticise him. Please listen fully beofre you comment
50.45 tatra aparada sahasrani kriyante aharnisham dasoyam eti mam matva skhamasva parameshwara bhavatbhihi dashoham eti mam matva eti uktam kinchit parishilanam kurvantu pratama padante api maya eti padam na avashakam eti bati punaha yekam vaktavyam mahodaya dasha bhuddihi na asmakam bhagavpadaha api putraha etyeva vyavaharam krutavantaha vyatyasaha kim eti pruste yajamani dasaha chet katam pasyati putraha chet katam pasyati etyeva parantu asmakam advaitinam sarvam yekam syat jnana paryantam tavat evam vyavaraham kurmaha "samudraha bhudbudam bavati na bhudbudam samudraha"
You have raised very important questions on advaita philosophy from the other side, but none of your answers is convincing. Your answers are very absurd. You cant touch the supreme truth with your mental speculation. Please always take shelter of sastra.
ஸ்ரீசங்கரர் பௌத்தமதத்தில் உள்ள கருத்துக்களை கொண்டு வைதிகமதத்தை காப்பாற்றினார்.
அது அவர்காலத்தின் கட்டாயம்.
மற்றபடி வேற தாத்பரியம் இல்லை.
Dwaita is more comprehensive.
Too Too good explanation This is the second time Thankyu sir Namaskaram romba nanna sonnell
WHen you say that Brahman is same is jeevatma lower and only achuta upansana is greater then one distinguish Paramatma and Jeevatma. where is your ultimate philosophy ?
Each soul when realised becomes Jeevan Muktan and it doesn't mean there is not another atma. There could be more than one realised atma.
@@visvanathann9835 if there is more than one atma. It is illusion. Your concept of Jeevan mukta of many atmas is untenable. Your Jeevan mukta concept is also illusion. Only saying Brahman is jeevatma is correct. Sanakra philosophy is untenable in their logic
@@visvanathann9835 you don't recognize any second and difference. No Sajathathiya, vijathiya, and swagatha bheda.
Your Brahman is nirvisesA and not savisesa.
@@sreesyd Yes, atma are many and according to guna & karma, it gets birth, position and undergo experiences. If that is not accepted, then all persons will have same karma and that is untenable and against logic. So, each atma has to attain Gnana and attain Jeevan Mukta as each atma is the reflection of paramatma. So, it is Advaitam for such a realised atma but other atmas have to undergo the cycle till it achieves Gnana. Anyhow, I am not a scholar but trying to be a follower of our great Rishis and Acharya's.
@@sreesyd Yes, at realized stage no difference as difference is on account of avidya.
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