Buck, that's one of my favorites too. Share in Bhagambrini...
On Monday, January 20, 2014 7:39 AM, "dhamiltony...@yahoo.com" <dhamiltony...@yahoo.com> wrote: Empty, really a great concise roadmap here that you write here. FFL-post-of- the- year thus far amongst all the athletic supporters flash-flooding this forum as place of high mind spirituality otherwise. Thanks. For Me the best sutras I got out of the TM-siddhis were the ones about the discernment/distinction o Bhuti a Purusha. That is what popped things for me and I am most grateful for. Om Jai Adi Shankara, -Buck in the Dome ---In FairfieldLife@yahoogroups.com, <sharelong60@...> wrote: emptybill, thanks for your clarity here. This brings to my mind Maharishi's teaching that knowledge is different in different states of consciousness. Purusha Prakriti realization seems to be a GC experience to me whereas the experience of moksha as one's basic nature seems more like Unity. A friend is on a retreat where they are discussing three stages of Brahman: basic, refined and Wholeness or holiness. Mind boggling to me! On Sunday, January 19, 2014 4:35 PM, "emptybill@..." <emptybill@...> wrote: A popular view of Advaita Vedanta (sometimes an accusation) is that it is Maya-vada ... the doctrine that everything is mere Maya. This is a classical misrepresentation that began with Ramanuja (11th Century head of the Sri Vaishnava-s) and continues down to today. Probably one reason for the misunderstanding is that different teachers presented alternate explanations of the Brahma Sutras. In essence, they held contrary preconceptions. Another reason is that discussions about the nature of Maya became continuous in debates between Advaita scholars. This led to the belief that “Maya talk” was the core of Advaita. The reality is that Advaita is more accurately call Brahma-vada, the teaching about Brahman. It uses the principal Upanishads, the Brahma Sutras and the Bhagavad Gita as a threefold authoritative Vedic source. However, leading up to the 14th Century, the Yoga Sutras became an alternate source for understanding the path to realize Brahman. By the middle of the 14th-15th Century, this view so infiltrated Advaita Vedanta that the works of Shankaracharya Swami Vidyâranya (who wrote Pañchadâši and Jivanmuktiviveka) presumed that students of Advaita followed a yogic path to realize Brahman. The modern proponent of this view was Swami Vivekananda. MMY just continued that mode – which included the division of the Bhagavad Gita into three topical sections, a theme also found in Sri Aurobindo Ghose. Scholars now call this interpretation “Yogic Advaita” - an interpretation that is more about yoga and less about Advaita Vedanta. Perhaps more perplexing for those studying Advaita, the concept of “enlightenment” (so over-popularized) was borrowed from the Buddhists – and is neither Yogic nor Vedantic. The Yoga Sutras, in fact, do not even propose yoga as a goal but rather discuss the necessity for “vi-yoga” … separating, dis-uniting, dis-joining. Thus the question … “separating what from what”? In this case, separating the apparent con-fusion (fusing together) between awareness (purusha) and the field of experience (i.e. body, senses, mind). Contrary to this Yogic assumption of two orders of reality (purusha and prakriti), Shankara’s Vedanta teaches the inherent unity of Reality (Brahman). Rather than chitta-vritti-nirodha, nirvikalpa-samâdhi or Buddhist dhyana-samâpatti, Advaita points to the direct ascertainment of one’s own true nature. The purpose of such recognition is seeing directly that moksha (freedom) is already the inherent nature of human beings. It also recognizes that moksha is freedom from any experience, while realizing that like waves moving across the ocean, experience is itself nothing but Brahman.
