Quiz - 5
HARI AUM
Prostrations to all.
As mentioned earlier, we will have this quiz on Mayavada Khandana and Darpana which we have been learning till now. Please send the reply by next Thursday (almost a week’s time in order to go through the blog site for the same).
The blog reference for this quiz is:
http://mayavadadarpanam.blogspot.com/.
1. There are three khandana works of Madhva directed against advaita. Name the three works.
2. What is the main topic of Mayavada Khandana of Madhvacharya?
3. What are the two qualities (adjectives) of Vishnu accepted by Dvaita?
4. How does advaita define Vishnu and how does Mayavada Darpana define Narasimha?
5. What is anubandha chathustayam?
6. Explain the words pointing out anubandha chathustayam in madhva’s dhyaana sloka and the dhyaana sloka of Mayavada Darpana.
7. What is Baadavagni?
8. What are the three reasons stated by dvaitins to prove that advaita is anaarambhaneeyam (cannot be started)?
9. What are the counter three reasons that Mayavada Darpana gives to show that advaita is to be started (the arguments counter or refute the arguments stated by dvaitins that advaita is anaarambhaneeyam)?
10. What are the three parts of an anumaana (inference) that Vedanta accepts?
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
Quiz - 4 - Answers
HARI AUM
Prostrations to all.
The answers to the quiz are inline in blue. There were five responses in total (consistent for all the quiz). The score is as below (though scores dont really matter):
Neelakantan - 9.5
Rajesh Kumar - 9.5
Mallika - 9.5
Rajesh Gaurav - 9.5
R S Iyer - 9
Only R S Iyer got the complete answer for bhakthi schools of Vedanta.
Pardon the late judgement of the quiz as thought would give enough time for people to answer. The next quiz will be related to Mayavada series that we have been learning (hope people dont stop replying to the quiz just because the topic is tough :-)).
Lastly, thanks to the interest shown in the quiz series from all those who have answered and all those who have been watching this series though unable to answer because of various restriction.
1. Wherein in Gita has the Lord explained bhakthi in a complete way?
Chapter 12 - Bhakthi Yoga2. What are the two sutra works on bhakthi and their authors?
Narada Bhakthi Sutras & Shandilya Bhakthi Sutras
3. What are the two main types of bhakthi?
Apara Bhakthi and Para Bhakthi
4. Define Bhakthi in exactly two words (there can be many answers but the answer should be justifiable by the bhakthi literatures).
The answers that were found are:
Parama Prema
amrita svaroopa
mukthi sadhakam
atma nivedanam
one-pointed devotion
unconditional surrender
nirmamo nirahankaarah
All of the answers are perfect -- if "I" as an individual would have to answer this question, then the answer would "total" (poorna) and "unconditional" (avicchinna) which are two different aspects (related to of course the basics of bhakthi which is SURRENDER) essential in bhakthi (this has been explained in Bhakthi Darpanam work).
5. Which saint’s name flashes in the mind when we hear the word Bhakthi (a quite famous person – rather infamous as the problem creator in the puranasJ)?
Narada
6. Which are the bhakthi schools of Vedanta (is out of topic but google search will easily give the answer)?
Interestingly, Advaita is not considered a bhakthi school because it believes in jnaana which is para bhakthi (where differentiation is not possible). When we say bhakthi school, the first point is that it is dependent on Ishwara (and dependency is possible only if Ishwara is different from oneself) -- thus bhakthi schools means dependency on Ishwara different from the Self.
The bhakthi schools of Vedanta with their propagator in braces are (in order in which they were given life by the propagators as per history):
Vishista advaita (Ramanuja)
Dvaita (Madhva)
Dvaita advaita (Nimbarka)
Shuddha advaita (Vallabha)
Achintya bheda abhedha (Chaitanya Mahaprabhu)
7. Which is the purana that blends bhakthi and jnana in the most perfect way?
Srimad Bhagavatham
8. Who is the saint whose commentary is available on the bhakthi sutras?
Narayana Teertha
Comment of Neelakantan on this question -- whose devotional songs are a part and parcel of Sampradaya Bhajans.
9. How many chapters are there in Narada Bhakthi Sutras, what are their names and what do they explain about (two-three lines would suffice)?
5 chapters.
PARABHAKTHI SVAROOPAM - wherein the ultimate or higher devotion is explained
PARABHAKTHI MAHATVAM - importance of supreme devotion
BHAKTHI SAADHANAANI - wherein the different means or sadhanaas for bhakthi is propounded PREMA NIRVACHANAM - Love or pure devotion is explained beautifully with examples and logic MUKHYA BHAKTHI MAHIMA – explains the importance of Bhakthi
10. What is the total number of sutras in Narada Bhakthi Sutras?
84Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
Quiz - 4
HARI AUM
Prostrations to all.
Since nobody voluntarily took up the next quiz, hence am taking this up for this time. Before this quiz ends (last day for answering this quiz is the coming Wednesday), will chose a person if nobody voluntarily takes this up & that person will have to come up with the quiz on Friday next weekJ.
This time, rather than having quiz on general topics, let us have a quiz on Bhakthi based on the postings on Naradi Bhakthi Sutras and Bhakthi Yoga of Gita (which was taken by Rajesh Kumar). These two sites can be accessed from our blog site. For quick reference, below are the links to the two blogs:
http://naradabhaktisutras.blogspot.com/ (this doesn’t have the last couple of postings)
http://gitabhaktiyoga.blogspot.com/The below are the questions which require mostly one-word or one-sentence answers.
1. Wherein in Gita has the Lord explained bhakthi in a complete way?
2. What are the two sutra works on bhakthi and their authors?
3. What are the two main types of bhakthi?
4. Define Bhakthi in exactly two words (there can be many answers but the answer should be justifiable by the bhakthi literatures).
5. Which saint’s name flashes in the mind when we hear the word Bhakthi (a quite famous person – rather infamous as the problem creator in the puranasJ)?
6. Which are the bhakthi schools of Vedanta (is out of topic but google search will easily give the answer)?
7. Which is the purana that blends bhakthi and jnana in the most perfect way?
8. Who is the saint whose commentary is available on the bhakthi sutras?
9. How many chapters are there in Narada Bhakthi Sutras, what are their names and what do they explain about (two-three lines would suffice)?
10. What is the total number of sutras in Narada Bhakthi Sutras?
Send across the answers before Wednesday. For all the quiz series, there have been a set of consistent participants – hoping that few more would contribute to this quiz series which is quite simple & doesn’t take much time to answer as well.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
Quiz - 3 - Answers
Hari OM,
Here are the answers to last week’s quiz. A total of 5 people responded and the answers are collected in the attached document for reference.
All questions and answers offered to AMMA.
1.Name the four places in different directions where Acharya established centers of learning (mutts) in India.
Answer: Sringeri in Karnataka in the south,
Dwaraka in Gujarat in the west,
Puri in Orissa in the east,
Jyotirmath (Joshimath) near Badarinath in Uttaranchal in the north.
2. Name the four main disciples of Acharya who presided over these four mutts. (if corresponding mutt is also mentioned then good, else only names will also do)
Answer: Sureshwaracharya - Sarada peetha SringeriHastamalakacharya - Dwaraka pitham , DwarakaPadmapadacharya - Govardhana peetham, PuriTotakacharya - Jyothirmatha, Badarinath
3. Fill up the blanks
i)Isha Upanishad: Yajur veda:: Chandogya Upanishad : ________Answer: Sama veda
ii)Mandukya upanishad: Atharvana veda:: Brihadaranyaka upanishad:_______Answer: Shukla Yajurveda
4. Match the following
Answers:
a) Hastamalakeeyam iv) Hastamalakab) Tattva bodha i) Sankaracharyac) Bhamati ii) Vachaspati Misrad) Panchapaadika iii) Padma paada
5) Mention the 4 famous Mahavakyas.
Answers:
TAT TVAM ASI from Chandogya Upanishad 6.8.7 and 6.9.4
PRAJNAANAM BRAHMA from Aitareya Upanishad 3.3AHAM BRAHMA ASMI from Brihadaranyaka Upanishad 1.4.10AYAM ATMA BRAHMA from Brihadaranyaka Upanishad 2.5.19 and Mandukya Upanishad
6) Shoonyavaada is a section of ______
Answer: Buddhism, this school was propounded by Nagarjuna
7) What are the Aavarana and Vikshepa aspects of Maya? One line answers will be fine.
Answers: Avarana is the veiling power of Maya. It veils the reality i.e. the real nature of Self
and vikehspa is the projecting power which projects or superimposes non reality on reality.
Also refer to Laghu vasudeva mananam chapter 1, Panchadashi chapter 1 for more detailed explanation on these.
8) Which are the three types of lakshanas? Just mentioning of names will do. Explanations with examples or one line definitions are better.
Answers:
The three ways of defining are thus. Let us take the example of Brahman itself..
Vyaavritta lakshana- Distinguishing one thing from other clearly and thus defining, the example is the ‘neti neti’ way, of pointing out Brahman as different from all the illusory objects of worldThatastha lakshana – This is the relative definition. Example is Brahman is explained as the cause and substratum of all creation.
Svaroopa lakshana - The very nature is taken as definition, like Brahman is verily Sat Chit and Ananda.
9) What is triputi?Answers: The triad, i.e. the subject, object and the medium or the action between them.
In case of gaining knowledge it is the known, knower and knowledge, in case of action, the subject, object of action and the action.
10) Mention the three levels of reality as per Advaita.
Answers:Prathibaasika Satyam or temporary reality: Reality of the dream world experienced as well as the illusory experiences like the rope-snake, nacre-silver etc.Vyavahaarika Satyam or empirical reality: reality of the world experienced in the waking state. It is also illusory and temporary only but relative. Paramaarthika Satyam or absolute reality: where there is only one truth and there is nothing but Non dual Self.
Requesting someone from the group to take up the next quiz.
Also pardon all for the break in Atma Bodha learning as I will be on leave the rest of week.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
Quiz - 3
Hari OM,
Continuing here with the next part of the quiz. The questions are really simple and hope everyone makes most use of this opportunity to revise whatever we have learnt till now in the group.
The questions are both subjective and objective and can be easily googled or got from previous discussions from vedanta tattva blogsite. May AMMA guide all to the ultimate goal.
Let us offer our salutations to Acharya Sankara by starting the first 2 questions of quiz on Acharya.
1. Name the four places in different directions where Acharya established centers of learning (mutts) in India.2. Name the four main disciples of Acharya who presided over these four mutts. (if corresponding mutt is also mentioned then good, else only names will also do)
3. Fill up the blanks
i)Isha Upanishad: Yajur veda:: Chandogya Upanishad : ________
ii)Mandukya upanishad: Atharvana veda:: Brihadaranyaka upanishad:_______
the options for both questions are:
a) Rig veda b) Yajur veda
c) Sama veda d) Atharvana veda
4. Match the following
a) hastamalakeeyam i) Sankaracharya
b) Tattva bodha ii) Vachaspati Misra
c) Bhamati iii) Padma paada
d) Panchapaadika iv) Hastamalaka
5) Mention the 4 famous Mahavakyas.
6) Shoonyavaada is a section of ______
a) Buddhism b) Advaita c) Jainism d) Charvakas
7) What are the Aavarana and Vikshepa aspects of Maya ?
One line answers will be fine.
8) Which are the three types of lakshanas?
Just mentioning of names will do, explanations with examples or one line definitions are better.
9) What is triputi?
10) Mention the three levels of reality as per Advaita.
Requesting everyone to participate in the quiz.
Offering humble prostrations to guru,
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
Quiz - 2 - Answers
HARI AUM
Prostrations to all.
At the outset itself let me thank each and everyone who has taken enough time to answer this subjective quiz. Expecting the same response and interest in the same in the future as well. The next quiz will be conducted by Mallika.
There were six responses in total which is quite good considering that this was a subjective quiz -- once again sincere request to everyone in the forum to find time to answer at least objective quiz. But even if people dont get time and thereby are not replying, still if they are going through the questions and answers, that itself is a great manana or reflection on Vedantic truth.
In order to know different answers, have attached a document containing the answers from the response of people in the forum (reason not to showcase the wrong answers of people but how different people have interpreted Vedanta beautifully in their own way -- some answers were quite unexpected but way beyond expectations of the quizmaster and really touching as well -- this is the reason why saints proclaim that Vedanta has different facets & appears in the way the seeker sees it though ultimately accepting that there is only one view alone) . There will be no marking for this quiz as it is more of subjective & participation is more important. But each person can gauge his own mark or how he has fared through reading the answers & comparing with his answer.
The answers below will be short and brief so that everyone will get enough time to read through & will not skip it terming it as long essays. If there is some doubt/contradiction about any of the answer, please get back & we can clarify the same from sruthi vakyas on the same.
1. THREE MAIN SYSTEMS OF VEDANTA
Advaita Vedanta – Sankaracharya
Vishista advaita Vedanta - Ramanujacharya
Dvaita Vedanta - Madhvacharya
2. MOTTO OF ADVAITABrahma Satyam Jagan mithyaa jeevo brahmaiva na parah
(This was the expected answer but many people have explained the same through words that everything is Brahman, there is “no two” etc.)
Sankara mentions in Brahmajnaanaavaleemaala thus
Brahma satyam jaganmithyaa jeevo brahmaiva na parah
Anena vedhyam sat shaastram ithi Vedanta dindimaa
Brahman is the ultimate reality, the world is only an illusion, jeeva is Brahman alone & not different from Brahman – through these three things becomes known the truth of existence (reality as such), thus roars the lion of Vedanta.
3. Three main things that Vedanta schools deal
Vedanta deals mainly with
a. Ishwara
b. Jeeva
c. Jagat (can be called or termed as jada)
Different systems of Vedanta interpret these three differently. Advaita accepts everything as an illusion in the ultimate non-dual reality of Brahman whereas Vishista advaita accepts the jeeva and jagat as part of Ishwara – thus Ishwara is not non-dual as such but non-dual as there is nothing apart from Ishwara & jeeva, jagat are internal parts of Ishwara. Dvaita goes to the extreme end of accepting all these three of ishwara, jadas and jeevas as different from each other.
If we thoroughly analyze these three terms, with the explanation of the three terms everything in the world becomes explained. All the three are sapeksha or relative to each other. Ishwara word means one who controls things – controller is not there if there is nothing to be controlled. Thus even Ishwara is relative to the jeevas and jadas that he controls. Anything relative is not absolute or eternally real. Relationships lead to infinite regression and hence show that they are illusory. Thus these three terms are only illusions in the ultimate non-dual absolute reality of Brahman. This is propounded by the sruthi through various statements like Sarvam khalu idam brahma, sarvam brahmamayam jagat etc.
Thus it can only be true that advaita alone answers the three terms as empirically real and ultimately only an illusion in the ultimate reality of Brahman (no personal opinion but based on sruthi, yukthi and anubhava –anubhava has been personal as well).
4. Antah Karana and Bahih KaranaAntah karana includes inner equipments or the four-fold classification of manas, buddhi, chitta and ahamkaara. Bahih karana includes the 5 senses of perception, action and five pranaas.
5. The three sub-schools of advaita are:
a. Bhaamathi based on the bhamathi subcommentary of Vachaspathi Mishra
b. Vivarana based on the Panchapaadika Vivarana of Prakaashaatman
c. Vartika based on the Vartikas of Sureshwara (basically depending on Sarvajnatman’s Sankshepa Sareeraka and Vidyaranya’s brihadaranyaka vartikasara as well).
6. JeevaJeeva is best defined by the words of Hastamalaka as:
Chidaabhasako dheeshu jeevah
The reflection of Chit or Consciousness in the intellect is JEEVA.
Vartika school explains Jeeva as a fallacious representation which is almost similar to a reflection except that here reflection is not real but unreal like the reflection from a crystal.
Vivarana school explains Jeeva as prathibimba of Chit on the antah karana. It is generally antah karana as different acharyas interpret quite differently some mentioning as antah karana, some as buddhi and some others as chitta.
Bhamathi school explains Jeeva as an avaccheda or limited thing of Chit. Jeeva is the pot-space whereas Chit is Maha akaasha (infinite space). This view has been criticized by Vivarana and vartika school followers – we find such arguments in Vidyaranya’s Panchadashi.
To put it quite short, Jeeva is something which is limited & associated with the body-mind – it is just a reflection of Chit on the buddhi – it is the ahankaara which has no existence apart from the original Chit which is the kutastha saakshi.
The thread on jeevas as per different systems can be referred for the same.
7. Maya and avidya
Maya is the power of Ishwara with which he creates the world.
Avidya is the individual ignorance which makes the kutastha atma forget his own nature and think himself to be the jeeva.
Many acharyas consider Maya as collective whereas avidya as individual.
Sacchidanandendra Saraswathi goes against this and defines Maya as the power creating the world through naama roopa whereas avidya is that which causes a seeker to not know real and unreal thereby leading to adhyaasa. Even though this seems appropriate as Sankara seems to have that view but still entering into such deep analysis and ignoring/criticizing other acharyas is wrong. Maya is that which never exists – avidya is that which never shines – both have the same meaning and are understood differently in the empirical view because both are anirvachaneeya or cannot be really explained – thus the different views on the same.
8. Relation of Maya to BrahmanMany people have beautifully explained that Maya is not at all related to Brahman – this is the ultimate viewpoint as Maya is not at all there. But at the empirical level, Maya is the illusory power of Brahman. Maya as illusory power of Brahman is valid at empirical and ultimate viewpoint & is one of the apt explanation of the relation between both – empirically it is illusory which in itself means that ultimately it is unreal.
But really great to hear explanations that “Maya is not at all related to Brahman” as this shows the mental state of the seeker which is fixed at the ultimate viewpoint.
9. Adhyaropa and apavada
Adhyaropa is superimposition whereas apavada is negation.
Superimposition is mutual as Sankara explains in his adhyaasa bhashya --- superimposition of real on unreal, unreal on real & superimposition of qualities of both as well.
Apavaada is negating the qualities of unreal from the real through neti, neti process.
The following sloka is very famous on adhyaropa and apavada:
Adhyaaropa apavaadaabhyaam nishprapancham prapanchyathe
Shishyaanaam bodhasiddhyartham tatvajnaih kalpithah kramah (instead of shishyaanaam, mumukshunaam is also used in some places)
Adhyaaropa-apavada is explained through explaining creation and then negating it – this is the process followed by knowers of the reality for mumukshus (first adhyaropa is explained and then apavada is done).
10. Three creation theoriesAdvaita basically accepts only ajaathi or ajaatha vaada at the ultimate level as many people have answered beautifully. But at the empirical level advaita also accepts the world as a vivarta or apparent transformation of Brahman.
The three theories which are famous in advaita are:
a. Ajaathi vaada – that there is no creation propounded mainly in Gaudapada karika and ultimate view accepted by all advaitins
b. Drishti sristhi vaada or yugapat sristhi (instantaneous creation) – here first dristhi and then sristhi happens. A person sees and the world is created – example is dream. This view is that the jeeva alone is the creator. A bit advanced view and closer to ajaathi vaada
c. Sristhi dristhi vaada or karma sristhi (gradual creation) – here first ishwara creates and jeeva sees it (sristhi first and then dristhi). This is the initial and general view which can be easily understood by the seeker.
Once again, thanks to everyone who participated in this quiz. Reminding again that the next quiz will be conducted by Mallika.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
