Vedanta Quiz

Answers to Quiz on DHYAANA

2007-04-19T01:52:00.000-07:00

HARI AUM

Prostrations to all.

The following are the scores for the quiz on dhyaana:

Aparna - 9.5
Rajesh Kumar - 9.5
Mallika - 9.5
Neelakantan - 6

Scores really dont matter but what matters is participation which is instigated by desire to know and understand things. :)Aparna was the first to reply to the quiz and that too on the same day the question was raised. Special thanks to her for the same.

Hope at least a few of us would have been benefitted by this quiz. The answers below:

1. Patanjali is the saiva sage who wrote the Yoga Sutras which forms the basis for the Yoga darshana of the shad darshanas.

2. Sankhya-Yoga is the pair. The other pairs are Nyaaya-Vaisheshika, Mimamsa-Vedanta. Sankhya is very similar to yoga except for few differences (which is out of the scope of this mail). Sankhya is based on three works -- Sankhya Sutras of Kapila Muni, Ishwarakrishna's Sankhya Karika and Tattva Samaasa of Kapila Muni (sankhya sutras that is available today is considered to be a newer version written by somebody and hence is not considered that authentic whereas Ishwarakrishna's Sankhya Karika is around 2 BC also having a commentary titled Tattva kaumudi of Vachaspathi Mishra on it. Sankhya Sutras basically have two commentaries on them - one by Aniruddha and the other by the great Vijnaana Bhikshu)

3. Tatra pratyaya ekathaanathaa dhyaanam (3.2) - there (on that focus of concentration), perception becoming one-pointed is called meditation.

4. Dhyaana yoga is the 6th chapter which is titled different by Sankara bhashya and other works. There are 42 verses in total authored by Krishna in the chapter.

5. Many defined it as concentration on Lord etc. but the correct definition in Gita itself is: Sidhyasidhya samobhootva samatvam yoga uchyatheA person who is equal to both good and bad -- samatvam or equanamity of mind to environment, situations and conditions is called Yoga. Thus Yoga = Samatvam or Sama Bhaavana. Which Krishna himself later defines as seeing the Self in all and all in the Self. Interesting that none got this answer right (though were granted mark because all answers were right based on normal word of Yoga but not right based on Krishna's yoga definition).

6. Patanjali is famous for Yoga Sutra and the Mahabhashya on Panini's vyaakarana sutras (only this work is called mahabhashya among all other sanskrit commentaries).

7. Dhyaana is meditation which has many pre requisites and is part of karma whereas nidhidhyaasana is contemplation which doesn't have any conditions and is part of jnaana.

8.Astanga yoga -- everybody already knows it and hence am not going into the details.

9. Vedantic samadhi is savikalpa and nirvikalpa. The two similar samadhis that Yoga accepts is samprajnaatha and asamprajnaatha -- in the first there is prajnaa or perception of an entity different from oneself whereas in the second there is no such prajnaa or vritti at all. Asamprajnaatha is to be aspired which is devoid of all vrittis and is the culmination of yoga (chitta vritti nirodham)

10. Tattva vaisharadhi is the name of the sub-commentary of Vachaspathi Mishra on Yoga Sutra bhashya of Vyaasa. Once again, thanks to all those who have replied to this question.

Prostrations to all.
Thanks
Hariram

Let a moment not pass by without remembering God

Quiz on DHYAANA

2007-04-11T19:55:00.000-07:00

HARI AUM

Prostrations to all.

First of all – we haven’t decided the next topic of the week. Do reply back so that we don’t lose another day choosing the topic.

Here goes the quiz on “Topic of the week – Dhyaana”. Questions might require research or googling and might be out of syllabus as wellJ.

1. One of the shad darshanas defines Dhyaana as a sadhana and the darshana has been established by a Siva bhaktha who is said to have witnessed the Tandava of Siva. Which is the darshana and who is the person establishing the darshana?
2. Shad darshanas are known in pairs of two. Which darshana pairs with the darshana mentioned in 1?
3. Quote the Sanskrit sutra defining Dhyaana in the darshana (along with chapter, sutra number and translation in English).
4. Which is the dhyaana yoga chapter of Gita and what is the total number of slokas from Krishna’s mouth in the chapter?
5. Define Yoga as per Krishna.
6. Patanjali is famous for two of his works. Name the works.
7. Differentiate Dhyaana (yoga dhyaana) and Nidhidhyaasana.
8. Name the astangas of Yoga and define each in brief (max 2 sentence for each).
9. What are the two main types of Samadhi of Yoga and Vedanta (the answer will be four names in total)?
10. What is the name of the sub-commentary of Vachaspathi Mishra to the commentary of Vyaasa on the Yoga Sutras?
11. (Optional) Which type of yoga dhyaana have you practiced and your experiences on the same (irrespective of whether those are obstacles or mystic experiences).

Do reply back with question number and answer.

The quiz will be open till Thursday morning IST (if people require more time, we can have it till Friday EOD).

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Quiz - 5 - Answers

2006-11-13T19:09:00.000-08:00

HARI AUM

Prostrations to all.

Please find answers inline. Pardon the late reply for the answers. Really happy that whoever answered the same spend good time learning and understanding both madhva's work as well as the counter work. The score for the same are:

Mallika - 9
Rajesh Kumar - 8.5
Neelakantan - 8.5
Rajesh Gaurav - 9

1. There are three khandana works of Madhva directed against advaita. Name the three works.

ANSWER: The three khandana works are mayavada khandana, anumaana khandana and upaadhi khandana.

Mayavada khandana attacks the anubandha chathustaya of advaita or advaita itself in general.
Anumana khandana also known as prapancha mithyaatva anumaana khandana attacks the various inferences given by advaitins to prove the illusory or mithyaatva of the world (jagan mithyaatva). A deeper criticism is found in Nyaayamrita of Vyaasateertha which was answered by advaita siddhi of madhusudana saraswathi.
Upaadhi khandana attacks the concept of upadhi or limitations which differentiates the kutastha atman from brahman - the upadhi of maya or avidya or the three bodies is thoroughly attacked as being illogical.

2. What is the main topic of Mayavada Khandana of Madhvacharya?

ANSWER: The main topic is refutation of anubandha chathustayam of advaita and hence refuting advaita itself in general.

3. What are the two qualities (adjectives) of Vishnu accepted by Dvaita?

ANSWER: Vishnu is "devoid of bad qualities" and "full of auspicious qualities". One is negation of bad qualities & other attributing infinite qualities.

Madhva says thus in tattva viveka
svatanthro bhagavaan vishnuh nirdosha akhila sadgunah

Bhagavan Vishnu is indepedent -- nirdosha or devoid of doshas & akhila sadgunah or filled with all good qualities.

4. How does advaita define Vishnu and how does Mayavada Darpana define Narasimha?

ANSWER: Vishnu vyaapanasheelam (this is what Sankara gives in many places) - vishnu is one who is all pervasive.

Yat cha kinchit jagat sarvam drishyathe srooyathe api va
anthar bahischa tat sarvam vyaapyan naaraayana sthitah

Whatever is there in the world as seen or heard, all is pervaded in and out by Narayana -- thus says Narayana Sooktham.

Mayavada darpana defines Narasimha as the baadavagnih which removes the ocean of samsaara & of the nature of sat chit ananda. As explained earlier, baadavagnih is that fire which dries up the ocean (we have heard of ocean vanquishing fire but this fire dries up the ocean as well).

5. What is anubandha chathustayam?

ANSWER: Anubandha chathustayam can be said to be preface or the four important things about a particular work.
a) adhikaari - eligible person to learn and benefit from the work
b) vishaya - subject matter of the work
c) prayojanam - fruit of learning the work
d) sambandha - relation between vishaya and prayojanam

6. Explain the words pointing out anubandha chathustayam in madhva’s dhyaana sloka and the dhyaana sloka of Mayavada Darpana.

ANSWER:
Mayavada khandana dhyaana sloka is:
Narasimha akhila ajnaana matha dhvaantha divaakarah
jayathi amitha satjnaana sukha shakthi payonidhih

Vishayah - akhila ajnaana matha dhvaantha - destroyer of all the tenets of ajnaana or advaita (this being the main content of mayavada khandana)
prayojanam - jayathi - praise to the Lord -- as per dvaita, praising the Lord or knowing that the Lord alone is independent & praising him will lead the Lord to help the seeker out of ignorance and thereby give liberation by the grace of the Lord
adhikaari - akhila ajnaana matha dhvaantha and jayathi as well --- one who wants to get rid of wrong notions of advaita thereby praising the Lord as different from limited jeeva
sambandha - one who learns teh work will get the prayojanam of grace of teh Lord (the second line of the verse points to the sambandha as the link between praise and getting grace of teh Lord)

Mayavada darpana dhyaana sloka is
Narasimho akhila samsaara bhava baadavaagnih
satyam jnaanam anantham cha sarva upaadhi vivarjitham

vishayah - akhila samsaara bhava baadavaagnih -- that agni which removes the ocean of samsaara through proper knowledge of the scriptures as jnaana alone removes ajnaana
prayojanam - satyam jnaanam anantham - realization of bliss which is the very purpose of any being
adhikaari - akhila samsaara bhava -- one who wants to come out of hte ocean of samsaara
sambandha -- sambandha is baadavagnih - that agni which removes ignorance or gives teh prayojanam through proper knowledge or the vishaya.

7. What is Baadavagni?

ANSWER:
Baadavagnih is the fire that dries up ocean - the fire of knoweldge removes ajnaana (thereby removing the effect of ajnaana which is karma -- as per Krishna, jnaana removes karma).

8. What are the three reasons stated by dvaitins to prove that advaita is anaarambhaneeyam (cannot be started)?

ANSWER:
a) anyatha prathipaadakatvaat - as the subject matter of advaita is different from what scriptures propound
b) baaditha vishayatvaat - since the subject-matter or vishaya vanishes after realization even as the forgotten Self (which is the vishaya for a forgotten person who has lost his memory) vanishes after remembrance dawns.
c) vedaadeh tat paratva niraasa - since vedas propound contrary things to advaita thereby refuting advaita

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)?

ANSWER:
a) sruthi ukthatvaat -as sruthi propounds advaita in statements like sarvam khalu idam brahma, neha nana asthi kinchana etc.
b) avidhyayaa brahmano vishayatva angeekaaraat -as long as forgotten, the vishaya is there - but after remembrance, vishaya vanishes - it all depends on whether ajnaana is there or not -- and advaita accepts vishaya as long as ajnaana is there.... therefore no fault of baadhita vishayam
c) upapatteh - logical enough to accept the tenet of advaita

10. What are the three parts of an anumaana (inference) that Vedanta accepts?

ANSWER:
prathijnaa - that which is to be proved
hetu - reason
udaaharana - example

The hill has fire, because smoke is seen, like in hearth.

prathijnaa - hill has fire (to be proved)
hethu - because smoke is seen in the hill (wherever smoke is there, fire is also there)
udaaharana - like in hearth where smoke is seen & hence fire is also present

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Quiz - 5

2006-10-27T08:06:00.000-07:00

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

2006-10-24T05:31:00.000-07:00

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 Yoga

2. 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?
84

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Quiz - 4

2006-10-16T02:46:00.000-07:00

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

2006-10-16T02:43:00.000-07:00

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

2006-10-06T05:43:00.000-07:00

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

2006-10-02T20:24:00.000-07:00

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 ADVAITA
Brahma 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 Karana
Antah 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. Jeeva
Jeeva 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 Brahman
Many 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 theories

Advaita 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

Quiz - 2

2006-09-21T20:28:00.000-07:00

HARI AUM

Prostrations to all.

Continuing the quiz series, we will have the second quiz. Kindly once again request anyone in the forum to conduct the next quiz (If there is no voluntary response, then there will be compulsory choosing of the quiz master).

Hoping that at least this time, there is response from at least everyone in the forum. Even if there is no answering of the questions, please do reply back mentioning the same. Thus am expecting a reply from each and everyone in the forum.

This time we will try to have a basic quiz on Vedantic concepts (more of a subjective quiz than objective).

The below are the questions:

1. Which are the three main systems (sub schools) of Vedanta and the main propagator of each of the system?
2. What is the motto or summary of Advaita Vedanta (Sankara has summarized this into half a sloka having three distinct parts)?
3. All sub schools of Vedanta deal with three main things (not the triputi) and each school differs in the interpretation of these three & as to the relation between each of these. What are the three entities?
4. What is antah karana and bahih karana (how are they differentiated and what are their subparts)?
5. Which are the three sub schools of Advaita after Sankara?
6. What is jeeva (default definition would be enough but good if jeeva as per the three different sub schools of Advaita can be given)?
7. Define Maya and avidya
8. How is Maya related to Brahman?
9. Define in brief adhyaaropa and apavaada.
10. What are the three different creation theories accepted by Advaita?

Answers need not be elaborate or in essays – one or two liners would be enough. Hoping any answer from everyone in the forum (sincere request) or at least from those who had answered the previous quiz.

Let’s have more time to answer this quiz as it is subjective and not objective. Will wait till coming Wednesday for the answers.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Quiz - 1 - Answers

2006-09-21T20:26:00.000-07:00

HARI AUM

Prostrations to all.

The number of responses for the quiz was quite good (more than what was expected). More than the individual scores, participation is important. Participation shows that there is interest in spiritual matters or sufficient time is being spent in spiritual studies. This is more important than getting the answers right or knowing more etc.

A seeker will be able to realize Brahman only through knowing Brahman. Knowing Brahman is possible only through the study of scriptures. Study of scriptures cannot be undertaken as a part-time activity as it is study of something which is beyond body, mind and intellect. Study of scriptures is possible only when there is real thirst and desire to know Brahman. This thirst to get liberated from the ocean of samsaara is what Vedanta calls as Mumukshutva or desire for liberation. As long as there is desire for liberation, liberation is sure in this birth or the next birth or after few births. But for the person who doesn’t have the strong desire to get liberated, there is no scope for liberation at all. He will be totally immersed in the world – getting churned in the ocean of samsaara. Vidyaranya calls such a person as keedaas or small animals in Panchadashi – they think they are happy & hence continue the way they are – instead of knowing that I am in bondage & thereby seeking liberation.

Enough of lectures and discourses……

We are in total 20 members (including myself). This is a good number as we started with a very little number. Out of 19 (excluding myself as I can’t answer the quiz that I myself have set), there were 7 responses which is quite a good number.

Please find attached the scores for the same.

As mentioned earlier, the scores are not important but what is important is involvement out of the desire to realize Brahman. This quiz was a very generic one not having any concept or theory, instead concentrating on very basic of works-authors. It is good to remember the authors-works etc. because this helps to sharpen the mind as well as create the attitude of respect for those acharyas who have spent their entire life authoring works and propounding theories so that ignorant people like us can follow the path that they have traversed thereby realizing Brahman.

Of course, the pass mark for the test is 10 (as these are basic things which we ought to know as students of Vedanta – no joke meant here!!!).

Let us now for some time analyze the question and its answer (only for those who have participated -- just joking, everyone can go through the answers for a clearer view on the questions).

The below are the questions (answers in bold):

1. What constitutes “Vedanta”:
a. Mandukya Upanishad, karika of Gaudapada and bhashya of Sankara
b. Upanishads and Bhagavad Gita
c. Sutras
d. Upanishads, Bhagavad Gita and Brahma Sutras

Vedanta is based on the prasthaana trayas. Traya means three, prasthaana means “prakarshanena stheeyathe” (that in which is clearly established the concepts). As Sankara points out in his Katha Upanishad Bhashya, Upanishad is that knowledge knowing which everything is known. But this knowledge is attained through the scriptural books so Upanishad is considered as the books. Vedanta is the essence of the Upanishads – it is that philosophy which is propounded in the Upanishads & is the knowledge of the ultimate reality of Brahman.

Upanishads are considered sruthi and hence it has the highest authority for anything. Thus Vedanta bases itself on the sruthi. Of the prasthaana trayas, the sruthi prasthaana is the Upanishads. The other two works are dependent on the sruthi for proper interpretation during conflicts or doubts. Upanishads are in fact 1180 in number as the skanda purana puts it (hope I got the purana name rightly). But most of them are extinct. What we have currently is a little more than 108 Upanishads which have been commented by Upanishad BrahmaYogin of Kanchi. But since most of these Upanishads contain clear statements of Advaita, therefore rival schools don’t accept these are sruthi but as writings of some advaitic author. Thus what is accepted as valid sruthi by all the schools of Vedanta are the dasha Upanishads which have been commented by Sankara (Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya and Brihadaranyaka).

Upanishads are direct and hence it is tough to understand and get the import of the Upanishads. In order for normal people to understand the truth in the Upanishads in a easy way, the Lord propounded the essence of Upanishads to Arjuna which is now popular as Bhagavad Gita. As Madhusudana Saraswathi says in his introduction to the Gita bhashya that Gita is the milk essence of the Upanishad-cow which has been churned by the milker of Krishna through the calf of Arjuna.

Since Bhagavad Gita has come from the intellect of the Lord and through remembrance of the truth in the Upanishads (remembrance because in those times there was only oral teaching and no written content – thus people used to remember sruthi in their mind), this is called the smrithi prasthaana (smrithi meaning human-intellect as well as remembrance from memory).

Even after Upanishads and Gita propounded the reality very clearly, still there were doubts prevailing among scholars. Hence Veda Vyaasa wrote the Brahma Sutras so that all doubts/confusions are removed & so that it is easier to remember than the 701 slokas of Gita or the huge 10 upanishad slokas. Thus Brahma Sutras form the sutra prasthaana or nyaaya prasthaana (nyaaya because it logically deals and proves doubtful topics through sruthi statements).

Thus Vedanta comprises:
a) Sruthi Prasthana – dasha Upanishads
b) Smrithi Prasthana – Bhagavad Gita
c) Sutra or Nyaaya Prasthana – Brahma Sutras

2. Who authored the Upanishads:
a. The various Rishis
b. Lord Brahma
c. No authorship
d. Veda Vyaasa

Various acharyas like Madhva and his followers have devoted a lot of words on this topic. But rather than going into lot of analysis, the answer is simple because sruthi is considered as the breath of Lord Brahma. They have no authors as they are not written down or are not a product of the human intellect. If they were, then there could be faults in them. But sruthi is faultless & hence they are not authored by any person.

But then, how did we get the Upanishads????
The Upanishads were revealed to the rishis or seers during their time of intense absorption or Samadhi. Thus the rishis are called Mantra Drestaas (Mantra seers) and not Mantra Karthaas (Mantra creators). Svetashwatara Upanishad speaks about the ultimate reality of Brahman creating Lord Brahma and imparting the Upanishads to him. It is as well said in many Upanishads (like Narayana Upanishad) that the Vedas came out from the mouth of Brahma. It is because of this that we also have the matsya avatar where the Vedas escaped from Brahma and the asura grasped them.

Thus there is a rishi associated with each part or sukta of the Vedas but they are just revealers of that part of the Vedas and not the authors of the Vedas.

As Vedas don’t have any authorship, they are eternal or anaadi and faultless as well.

Vedas were revealed to the various rishis. They imparted through oral teaching which was then “collected” or “accumulated” and “grouped” into four by Veda Vyaasa. Thus Veda Vyaasa only collected the existing slokas and classified them as the four Vedas.

3. Which are the Vedas:
a. Rig, Yajur, Saama and Atharva
b. Rig, Yajur and Saama (as atharva was not accepted by Vasistha)
c. Rig and Yajur
d. Rig alone (as all other Vedas have copied verses from Rig)

Vasistha, the grand grandfather of Veda Vyaasa didn’t accept Atharva Veda as authoritative. But Veda Vyaasa learnt it from Atharvana Jaabala and even used it to save emperor Shantanu who was on the verge of dying. But Vyaasa accepted Atharva Veda as one of the Vedas. Hence the four Vedas are Rig, Yajur, Saama and Atharva.

4. Sankara commented on the Vedas (true or false): TRUE – Sankara did comment on the Upanishads which are part of the Vedas. If the question was “Sankara commented on the entire Vedas”, then the answer would have been FALSE as there are only two entire commentary on the Vedas which are by Sayanacharya and Bhatta Bhaskara.

5. Bhagavad Gita was written by:
a. No authorship
b. Lord Krishna
c. Ganapathi
d. Veda Vyaasa

Pardon the tricky questions. The Bhagavad Gita was written by Ganapathi. Gita was imparted by Lord Krishna to Arjuna. It was recorded or authored by Veda Vyaasa whereas literally written by Ganapathi. Since the question was not that of authorship but that of “writing”, therefore the right answer is GANAPATHI.

6. Which is not a work of Sankara:
a. Bhaja Govindam
b. Panchadashi
c. Atma Bodha
d. Soundarya Lahari

Simply question as all other works are that of Sankara whereas Panchadashi is the most famous work of Vidyaranya.

7. Who is the author of Panchadashi:
a. Sankara
b. Bharathi Teertha
c. Maadhavacharya
d. Sureshwaracharya

This question is a bit tough one to answerJ. Bharathi Teertha was the brother of Vidyaranya and hence he cannot be the author of Panchadashi (even though Ramakrishna in his commentary on Panchadashi salutes both Vidyaranya and Bharathi Teertha but still the work is considered as Vidyaranya’s). That Bharathi Teertha and Vidyaranya were brothers and different persons is accepted by everyone. Bharathi Teertha was the 11th pontiff of Sringeri whereas Vidyaranya was the 12th (http://www.sringerisharadapeetham.org/html/Jagadgurus/earlyacharyas.html).

Vidyaranya’s purva ashrama name was Maadhavacharya. There is a work attributed to Maadhava-Vidyaranya which is the famous Sankara-dig vijaya. There are many other works attributed to Maadhavacharya. Also in the colophon of the commentaries on the Vedas, it is mentioned the names of Saayanacharya and Maadhavacharya. Thus it is beyond doubt and accepted by all that Maadhavacharya was the purva ashrama name of Vidyaranya.

Since there was no option of Vidyaranya here, therefore the answer for this question is Maadhavacharya.

8. Panchadashi consists of how many chapters:
a. 5
b. 10
c. 10 + 1 (summary)
d. 15

Pancha means 5 and dashi means 10 – thus panchadashi consists of 15 chapters.

9. Who is the author of Mayavada Khandana Tika:
a. Anandagiri
b. Ananda Teertha
c. Madhvacharya
d. Jaya Teertha

Mayavada Khandana (the original work) was written by Madhvacharya whereas the tika on the same (called Mayavada Khandana Tika) was written by Jaya Teertha. Jaya Teertha has written tikas or annotations on almost all of the works of Madhvacharya and hence is also called the tikaakara of Dvaita.

10. Who is known as the tikakara (annotator) of Advaita:
a. Sureshwaracharya
b. Anandagiri
c. Vidyaranya
d. Sankara

Like Jaya Teertha, Anandagiri has written tikas on the bhashyas of Sankara (dasha Upanishad, gita and brahma sutra bhashya tikaas). Hence he is known as the tikaakara in Advaita. Sureshwaracharya has written vartikas on the bhashyas of Sankara as well as some minor works of Sankara and hence is known as Vartikakaara in Advaita.

Pardon the long explanations for the answers of the questions.

Since there was good response to this quiz, we will continue this and will have a quiz each week (around Thursday or Friday so that people get more time to find out the answers for the same). We will continue with objective questions for few quizzes and then will shift to subjective (hoping that people have enough time for the same).

Also welcoming others in the forum also to take responsibility to conduct quiz. Maybe we can have something like this week’s quiz by me, next week by Neelakantan, the next to next by Koushik etc. so that everybody can do a bit of research on preparations of the questions as well as the answers.

So, voluntarily who wants to conduct the quiz for this week???? (requesting at least some response or else will have to chose a person myself for the same).

PS: Hoping a much better participation for the next quiz.

Prostrations to all.

HARI AUM

Quiz - 1

2006-09-21T20:24:00.000-07:00

HARI AUM

Prostrations to all.

We finally start with the first quiz (didn’t wait to get feedback from each one in the forum as to whether to go ahead with the quiz) today.

Requesting (rather commandingJ) each one to take some time during the weekend to find out the answer & thereby participate in the quiz (participation is not optional but compulsory).

We will have the first quiz as a multiple-choice one & going forward we will also have subjective ones (please spare time for this as this is the one way to gain more conviction about the reality). At the outset, mentioning that even the Chinmaya Mission have regular tests (subjective ones) for each of the work they learn. Thus we can try to build a Mission (Jno institute meant here) of spending some time in contemplation on Vedanta.

The questions will be from the topics that we have dealt in the forum (for those who have recently joined the forum, the forum topics can be found at http://vedantatattva.blogspot.com/). Currently we will have a general quiz only (no concepts but just about works, authors etc.). After this we can have quizzes on specific topics.

The below are the questions:

1. What constitutes “Vedanta”:
a. Mandukya Upanishad, karika of Gaudapada and bhashya of Sankara
b. Upanishads and Bhagavad Gita
c. Sutras
d. Upanishads, Bhagavad Gita and Brahma Sutras

2. Who authored the Upanishads:
a. The various Rishis
b. Lord Brahma
c. No authorship
d. Veda Vyaasa

3. Which are the Vedas:
a. Rig, Yajur, Saama and Atharva
b. Rig, Yajur and Saama (as atharva was not accepted by Vasistha)
c. Rig and Yajur
d. Rig alone (as all other Vedas have copied verses from Rig)

4. Sankara commented on the Vedas (true or false):

5. Bhagavad Gita was written by:
a. No authorship
b. Lord Krishna
c. Ganapathi
d. Veda Vyaasa

6. Which is not a work of Sankara:
a. Bhaja Govindam
b. Panchadashi
c. Atma Bodha
d. Soundarya Lahari

7. Who is the author of Panchadashi:
a. Sankara
b. Bharathi Teertha
c. Maadhavacharya
d. Sureshwaracharya

8. Panchadashi consists of how many chapters:
a. 5
b. 10
c. 10 + 1 (summary)
d. 15

9. Who is the author of Mayavada Khandana Tika:
a. Anandagiri
b. Ananda Teertha
c. Madhvacharya
d. Jaya Teertha

10. Who is known as the tikakara (annotator) of Advaita:
a. Sureshwaracharya
b. Anandagiri
c. Vidyaranya
d. Sankara

Most of the questions above can be easily answered by doing a google search or going through the corresponding blogs (link given above).

Hoping a response from each one in the forum by EOD Monday (hope that is too much time to answer such a simple quizJ). I know and understand that most of the folks are busy with work and other things – but still request to spend some time (10-15 minutes would be more than sufficient to answer the same) for the same.

Do reply back with question number and answer.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God