Sir ,
i want to make a small request : while mentioning the ultimate reality , let us use the words " Brahma " & " Aatmaa " instead of " brahman " & " atman "
Amarakos'amu ( Naamalingaanus'aasanam of Amarasimha ) mentions these words as follows :
( i ) Ve'da: Tattvam Tapo Brahma Brahmaa Vipra: Prajaapati:
meaning : the word Brahma ( ending with 'a' ) indicates the Ultimate Reality ; and the word Brahmaa ( ending with 'aa' ) indicates the four-faced Creator
( ii ) Aatmaa Yatno Dhriti: Buddhi: Svabhaavo Brahma Varshma Cha
meaning : the word Aatmaa ( ending with 'aa' ) indicates the Ultimate Reality , otherwise known as Brahma
here are the usages of these words :
( i ) Satyam J*aanam Anantam Brahma
( Brahma is Satyam , J*aanam , & Anantam -- T. U. )
( II ) Sa Aaatmaa Sa Vij*e'yaha
( That is Aatmaa , That is to be Known -- Mand. U. )
when the usage of these words is so clear in the Scriptures , let us use the words " Brahma " and " Aatma " in stead of " brahman & atman " ;
of course the Telugu inflexions " Brahmamu " and " Aatma " may even be used !
From: arsha-vi...@googlegroups.com <arsha-vi...@googlegroups.com>
Subject: Srimad Bhagavat Gita Study Group Digest for arsha-vi...@googlegroups.com - 1 Message in 1 Topic
To: "Digest Recipients" <arsha-vi...@googlegroups.com>
Date: Wednesday, June 6, 2012, 3:51 AM
Paritala Gopi Krishna <paritalag...@gmail.com> Jun 05 02:28AM -0700
The teaching methodology
Why is there a need for a specific method of teaching? Because we are not
speaking about a system of philosophy that just needs to be clearly
presented with a definition of the main concepts and its underlying
assumptions. We are also not speaking about a simple descriptive theory
which needs to be experienced and validated by an action like meditation.
We are speaking about a means of knowledge revealing and unfolding the
reality as it is. Therefore, it should have a method to make one understand
this reality. We have seen in the previous section how the inherent
limitations of the language can be overcome by using the words with their
implied meaning to reveal the nature of the reality. Let us now explore
this subject further and
see this method by which the Upanishads unfold its
vision.
Vedanta employs extensively negative sentences (neti, neti, which means not
this, not this),to indicate the nature of reality. Since "I" is revealed to
be the truth of the universe, Vedanta has to negate all what we take
ourselves to be. It also negates that any object in the universe known
through ones perception or inference can be the ultimate reality.
Since it is not sufficient to only negate what the reality is not, the
Upanishads gives also a positive revelation by using defining words as
satyam, existence and jnanam, consciousness with their implied meaning.
Various examples, analogies, imageries or models are also used by the
Upanishads. For example, in KathaUpanishad, an analogy of a chariot is used
to reveal the nature of I. This is done through equating the chariot to the
body, mind to the reins, intellect to the
driver of the chariot and the
owner of the chariot to I. The idea is to indicate that 'I' am totally
independent of body, mind, and intellect. Other analogies are used such as
an imagery of light in Brhadaranyaka Upanishad and in the Gita, fire/sparks
and spokes/hub of a wheel in MundakaUpanishad, five elements model of
creation in Taittriya Upanishad, imagery of the banyan tree in
KathaUpanishad and in the Gita etc. They are all intended to make the
student assimilate and see what the Upanishads reveal. But again, since
nothing can really be compared to the final reality, no analogy is totally
valid to convey what it is. The scope and limitations of these examples or
analogies are clearly pointed out during the teaching.
Thus there is an evolved methodology of teaching embedded in the Upanishads
themselves and transmitted by the tradition. It is technically called
adhyaropa/apavada,
superimposition/negation. By this methodology, the
student is gradually taken from where he is, with his experiences and
conclusions about the nature of himself and the world, to a point where he
cannot but see the ultimate reality. This is achieved by leading him
through successive steps (adhyaropa) that are just standpoints which are
negated (apavada) for the student to understand the ultimate reality,
called Brahman in Sanskrit.
Let us describe briefly some of the methods adopted by the Upanishads that
all come under this general methodology of adhyaropa/apavada :
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