DOCSLIB.ORG

Advaita Vedanta and Marcus Borg: Opportunities for Hindu- Christian Dialogue

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Advaita Vedanta and Marcus Borg: Opportunities for Hindu- Christian Dialogue Journal of Hindu-Christian Studies Volume 16 Article 8 January 2003 Advaita Vedanta and Marcus Borg: Opportunities for Hindu- Christian Dialogue Anantanand Rambachan Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Rambachan, Anantanand (2003) "Advaita Vedanta and Marcus Borg: Opportunities for Hindu-Christian Dialogue," Journal of Hindu-Christian Studies: Vol. 16, Article 8. Available at: https://doi.org/10.7825/2164-6279.1297 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. - Rambachan: Advaita Vedanta and Marcus Borg: Opportunities for Hindu-Christian Dialogue Advaita Vedanta and Marcus Borg: Opportunities for Hindu-Christian Dialogue Anantanand Rambachan Saint Olaf College DIALOGUE between Hindus and doctrine of God. l According to Borg, one of Christians in recent times appears to be the "root concepts" of God, present both in dominated by the controversies concerning the Bible and in the wider Christian proselytizing and conversion. While these tradition, envisages the divine as a are important issues and ought not to be "supernatural being "out there," separate overlooked in Hindu-Christian interactions, from the world, who created the world a we ignore, to our mutual deprivation, the long time ago and who may from time to wealth of insight about the nature of God time intervene within it.,,2 This and the meaning of being religious that are "supernatural theism," as Borg terms it, is the fruits of reflection, practice and deeply anthropomorphic in its conception of experience in our traditions. Our exploration God. As a person, God was separate from of these issues reveal shared convictions, :j the world. Omnipresence meant that God, challenging questions for each other and the from the spatial remoteness of the heavens, recognition that religious growth does not knew everything or could choose to be in occur only through encounters within the any place. The presence of God in the world boundaries of one's own religious world. was not continuous. Borg connects While the Christian scholar, Marcus Borg, supernatural theism with the predominant rarely refers to Hinduism in his writings, his influence of what he refers to as the interpretations of Christianity suggest "monarchical model of God.,,3 In addition to exciting possibilities for dialogue between being patriarchcal, this model also both traditions. This article is an attempt to emphasizes the distance, in terms of space identify, from an Advaita perspective, some and power, of God from the world. It of the potential issues for dialogue arising prioritizes the role of God as judge and from Borg's work and a few questions that lawgiver and the religious life as consisting may be meaningfully raised and pursued. I in essentially meeting. the requirements of am a listener to Borg's "Christian this remote God. conversation" and offer these thoughts as an The supernatural theism that informed initial response. Borg's childhood image of God seemed In his well-know book, The God We inadequate as Borg encountered an Never Know, historian of religion Marcus enlightenment view that emphasized the Borg undertakes a critical assessment of reality of matter, natural laws, and the certain central features of the Christian enormity of the universe. "The bigger the Anantanand Rambachan teaches religion and philosophy at Saint Olaf College in Northfield, Minnesota, U.S.A. His scholarly interests include Advaita Vedanta, interreligious dialogue and Hinduism in the modern: era. Among his books are The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas (Honolulu: University of Hawaii Press, 1994) and Accomplishing the Accomplished: The Vedas as a Source of Valid Knowledge in Samkara (Honolulu: University of Hawaii Press, 1991). He is presently working on a contemporary reconstruction of Advaita. Hindu-Christian Studies Bulletin 16 (2003) 30-37 Published by Digital Commons @ Butler University, 2003 1 -- • Journal of Hindu-Christian Studies, Vol. 16 [2003], Art. 8 Advaita Vedanta and Marcus Borg 31 UnIverse got, the· farther away God Even there your hand shall lead me, seemed." The gap between a remote God And your right hand shall hold me and no God appeared insignificant. At the fast.4 same time, Borg discovered that other Christian thinkers were wrestling with the In Acts (17. 27-28),· we have Paul's inadequacies of supernatural theism. John emphasis on the immediacy of God and his Robinson rejected the view of God "out Tillich-like description, " They would search there" and argued for the encounter with the for God and perhaps grope for God and find divine in the depths of the human being. God - though indeed God is not far from Paul Tillich spoke of God as " the ground of each one of us. For 'In God we live and being" or "ultimate reality" and sought to move and have our being.' " differentiate the nature of God's existence Borg's panentheisitic way of thinking from objects in the world. about God, acknowledging both immanence As an alternative to the intellectual and and transcendence, is heartily endorsed in other difficulties presented by supernatural . the Advaita view of the nature of brahman. theism, Borg recovers what he believes to an The universe is consistently described as alternative model of God, present both in the existing in brahman even as brahman exists Bible and Christian tradition, but unfamiliar equqlly in everything. Taittiriya Upanisad to most Christians. He refers to this way of (II.7.1) describes the bringing forth of the thinking about the divine as panentheism, a world from brahman and the latter's entry model that understands God to be an all­ into everything created. pervasive reality in which all things exist. It emphasizes God to be both immanent and "He desired~ Let me become many; . transcendent. While all things exist in God let me be born. He performed (immanent), panentheism does not . austerity. Having performed simplistically equate the world with God. austerity, he created all this, God is much more than the universe whatever is here. Having created it, (transcendent). God is always here and now. into it, indeed, he entered.',5 Many beautiful Biblical texts are adduced in support of panentheistic theology. Psalm Isa Upanisad (1) opens with the famous 139, for example, speaks of God as the all­ exhortation to see the world clothed in God, encompassing reality outside of which " (Know that) all this, whatever moves in nothing exists. this moving world, is enveloped by God." It speaks of brahman as being within all You have searched me and known things as well as outside of everything. me; The existence of God in all and all in You know when I sit down and God is also a central theme in the when I rise up .... Bhagavadgita, expressed both You go before me and behind me, philosophically as well as poetically in And lay your hand upon me .... similes and metaphors. One of the most Where can I go from your Spirit? striking of these (7:7) likens God to the Or where can I flee from your string in a necklace of jewels. "On me," says presence? Krishna, "all this universe is strung like If I ascend to heaven, you are there; jewels on a string.',6 While the gems And if I make my bed in Sheol, you constituting a necklace differ in form and are there. properties, the string that runs through each If I take wings of the morning and is one and the same. In an analogous way, settle God is the comrrion and unifying reality in At the farthest limits of the sea, all creation. Elsewhere (9:6) all beings are https://digitalcommons.butler.edu/jhcs/vol16/iss1/8 DOI: 10.7825/2164-6279.1297 2 Rambachan: Advaita Vedanta and Marcus Borg: Opportunities for Hindu-Christian Dialogue 32 Anantanand Rambachan ,I i described as abiding and moving in God as beings, is not tainted by the defects of the the mighty wind exists and blows about in world as "He is outside." space. The significance of panentheistic The Advaita tradition,. however, does theology in Hinduism may be appreciated not stop with the characterization of the also from the fact that seeing the divine divine-world relationship as one of existing equally in all beings is considered panentheism. While able to agree with to be the hallmark of wisdom and liberation Borg's representation God as "a nonmaterial (13:28). The Bhagavadgita (18:20) layer or level or dimension of reality," commends the knowledge that enables us to pervading all things, the tradition wishes to see "one imperishable Being in all beings, characterize further the relationship between undivided in separate beings." A false and the nonmaterial and material as. not-two inferior way of seeing is to regard things as (cidvaita). Describing the relationship isolated, separate and independent of each between-brahman and the world as advaita other and to see in all beings "separate must, however, also be differentiated from entities of various kinds (18:21).,,7 pantheism. Sankara, it should be noted, does The Advaita Vedanta tradition will also not entirely equate the world with brahman. want, like Borg, to differentiate between For Sankara, the fact that brahman is panenthiesm and pantheism.8 Although the describeGl as the cause and the world as the Hindu doctrine of God is often represented effect implies some difference. If no i I as pantheistic, immanence is never differences obtain, the distinction would be I, emphasized at the expense of transcendence.
Load more

Recommended publications
  • The Appeal of Ramana Maharsi in the West
    Journal of Hindu-Christian Studies Volume 14 Article 10 January 2001 The Sage of Pure Experience: The Appeal of Ramana Maharsi in the West Thomas A. Forsthoefel Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Forsthoefel, Thomas A. (2001) "The Sage of Pure Experience: The Appeal of Ramana Maharsi in the West," Journal of Hindu-Christian Studies: Vol. 14, Article 10. Available at: https://doi.org/10.7825/2164-6279.1253 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Forsthoefel: The Sage of Pure Experience: The Appeal of Ramana Maharsi in the West The Sage of Pure Experience: The Appeal of Ramana Maharsi in the Westl Professor Thomas A. Forsthoefel Mercyhurst College WILHELM Halbfass's seminal study of appeal among thinkers and spiritUal adepts the concept of experience in Indian religions in the West. Indeed, such 'meeting at the illuminates the philosophical ambiguities of heart' in interfaith dialogue promises the term and its recent appropriations by communion even in the face of unresolved some neo-Advaitins. to serve apologetic theoretical dilemmas. 2 ends. Anantanand Rambachand's own The life and work of Ramana (1879- study of the process of liberation in Advaita 1950), though understudied, are important Vedanta also critically reviews these for a number of reasons, not the least of apologetic strategies, arguing that in which is the fact that together they represent privileging anubhava, they undervalue or a version of Advaita abstracted from misrepresent the im;ortance given to sruti in traditional monastic structures, thus Sankara's Advaita.
    [Show full text]
  • Tathagata-Garbha Sutra
    Tathagata-garbha Sutra (Tripitaka No. 0666) Translated during the East-JIN Dynasty by Tripitaka Master Buddhabhadra from India Thus I heard one time: The Bhagavan was staying on Grdhra-kuta near Raja-grha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained buddhahood ten years previously and was accompanied by an assembly of hundred thousands of great bhikshus and a throng of bodhisattvas and great beings sixty times the number of sands in the Ganga. All had perfected their zeal and had formerly made offerings to hundred thousands of myriad legions of Buddhas. All could turn the Irreversible Dharma Wheel. If a being were to hear their names, he would become irreversible in the unsurpassed path. Their names were Bodhisattva Dharma-mati, Bodhisattva Simha-mati, Bodhisattva Vajra-mati, Bodhisattva Harmoniously Minded, bodhisattva Shri-mati, Bodhisattva Candra- prabha, Bodhisattva Ratna-prabha, Bodhisattva Purna-candra, Bodhisattva Vikrama, Bodhisattva Ananta-vikramin, Bodhisattva Trailokya-vikramin, Bodhisattva Avalokiteshvara, Bodhisattva Maha-sthama-prapta, Bodhisattva Gandha-hastin, Bodhisattva Sugandha, Bodhisattva Surpassing Sublime Fragrance, Bodhisattva Supreme matrix, Bodhisattva Surya-garbha, Bodhisattva Ensign Adornment, Bodhisattva Great Arrayed Banner, Bodhisattva Vimala-ketu, Bodhisattva Boundless Light, Bodhisattva Light Giver, Bodhisattva Vimala-prabha, Bodhisattva Pramudita-raja, Bodhisattva Sada-pramudita, Bodhisattva Ratna-pani, Bodhisattva Akasha-garbha, Bodhisattva King of the Light
    [Show full text]
  • What Is Moksha Approved.Cdr
    What is Moksha? by AiR What is Moksha? by AiR PREFACE Moksha is supposed to be the most spiritual word in the Hindu religion. It is said that Moksha is the nal goal of every human being. Everybody speaks of Moksha. It is so common to read about Moksha in every scripture, in every good religious book that we place our hands on. But not many people understand the true meaning of Moksha. What is Moksha all about? Translated, it means Liberation, Enlightenment or Nirvana. But what is Liberation? From what must we be liberated? The common man is so busy in the world today that he does not even realize that this world is bondage. This world is like quick sand in which we are sinking and one ne day when our end arrives, we will sink only to be reborn and go through the cycle of death and rebirth again and again. Very few are fortunate to stop and to realize the truth, to ponder upon the fact that this world is a bondage and that we are actually lost in the delusion of this world, in the pleasure, power and possessions. We are imprisoned! The one who realizes this truth starts his journey towards Moksha, towards Liberation and Enlightenment. It is this Seeker who understands the meaning of Moksha and Liberation, who has the courage to start the journey to be liberated, only such few Divine Souls get the opportunity of understanding of Moksha, achieving and living with it. Rest of humanity lives to die and the cycle continues with Moksha remaining a distant dream.
    [Show full text]
  • A Study of Advaita Vedanta with Factors of Affecting Perceptions
    Vol-4 Issue-6 2018 IJARIIE-ISSN(O)-2395-4396 A Study of Advaita Vedanta with Factors of Affecting Perceptions Ranjan Kumar Mishra1, Dr. Rajeev Kumar Awasthi2 1Research Scholar, OPJS University Churu Rajasthan 2Associate Professor, OPJS University Churu Rajasthan Abstract Advaita Vedanta is one of Indian classical thought's most learned and influential schools. It became the highest of Indian religious philosophies even in the medieval period, a trend enhanced in modern times due to the western interests in Advaita Vedanta, and the subsequent influence on western perceptions of Indian Hinduism. Advaita Vedanta is considered an idealistic monism most commonly. The Buddhist Madhyamaka and Yogacara were highly influenced, and he further developed monistic concepts, which are already present in the Uppanishads, to their extreme end. Gaudapada Gaudapadakarika is associated, according to Dandekar, with Buddhist ideas that are Upanishadic and "greatly impressed" that these ideas are mutually compatible. According to Milne, advaita is a negative word that means the' negation of a discrepancy' between the object and the subject or the perceiver. Milne argues that the word "monistic" is misleading because it confuses "denial of distinction" with "conflation into one." German then teaches monistic unity, but with the different assumptions of various theories regarding monisms. It is also misleading to call advaina vedanta "monistic." Jacqueline Hirst says that Adi Shankara puts a strong focus on "one's" mindset, as applied to all Upanishads, in his Brahma-sutra Bhasya. Nicholson points out that Advaita Vedanta includes rational elements of thought, both in its most ancient sources and in the writings of Shankara.
    [Show full text]
  • Adoration 3. Brahman-God Working Through Us 4. Feeling and Devotion 5
    1 1. Worshiping Brahman-God 2. Striving to Realize Brahman-God (Adoration 3. Brahman-God Working Through Us 4. Feeling and Devotion 5. Religious Experience and Contextualization 6. Liberated-Saved Through Faith 7. Bhavamukha 8. Jivanmukta --------------------------------------- IX. Brahman-God Realization 1. Worshiping Brahman-God Indian: “Having realized Atman, the seer becomes satisfied with that Knowledge. Their souls are established in the Supreme Self, they are free from passions and they are tranquil in mind. Such calm souls, ever devoted to the Self, behold everywhere the omnipresent Brahman and in the end enter into It, which is all this. Having well ascertained the Self, the goal of the Vedantic knowledge, and having purified their minds through the practice of sannyas, the seers, never relaxing their efforts, enjoy here supreme Immortality and at the time of the great end attain complete freedom in Brahman” (Mun. Up. 3:2.5-6). “Ever glorifying Me [Lord Krishna] ... remaining firm in their vows, bowing before me, they worship Me with love and unwavering steadiness” (BG 9:14; cf. 4:11; 6:47; 9:22, 33; 11:54; 12:20). “The wise know this and worship Me with all their heart. With their thought fixed on Me, with their life absorbed in Me, enlightening one another about Me, and always conversing about Me, they derive satisfaction and delight” (BG 10:8-9; cf. 13:10). Old and New Testament: “You shall love the Lord your God with all your heart, and with all your soul, and with all your might” (Dt. 6:5; cf. 6:13.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad).
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Rethinking Advaita: Who Is Eligible to Read Advaita Texts? Anantanand Rambachan
    Journal of Hindu-Christian Studies Volume 22 Article 6 2009 Rethinking Advaita: Who is Eligible to Read Advaita Texts? Anantanand Rambachan Follow this and additional works at: http://digitalcommons.butler.edu/jhcs Recommended Citation Rambachan, Anantanand (2009) "Rethinking Advaita: Who is Eligible to Read Advaita Texts?," Journal of Hindu-Christian Studies: Vol. 22, Article 6. Available at: http://dx.doi.org/10.7825/2164-6279.1433 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Rambachan: Rethinking Advaita: Who is Eligible to Read Advaita Texts? Rethinking Advaita: Who is Eligible to Read Advaita Texts?1 _Anantanand Rambachan St. Olaf College MY most recent work, The Advaita Worldview: presents us with a number of significant God, World and Humanity, exemplifies two questions centered on eligibility to read Advaita related movements. 2 First, I join the growing texts, the insider-outsider dilemma, and the stream of scholars who are making efforts to Christian theologian as reader of Advaita. Am I distinguish the interpretations of Sankara from as an Advaitin committed to an important stream later Advaita exegetes. The uncritical equation of the Hindu tradition, authorized to speak for of Sankara's views with those of later exegetes and about the tradition in ways that Thatamanil needs to be challenged.3 Second, I contend that cannot? Who are the new conversation partners Advaita reflection and scholarship cannot limit for Advaita? I want to focus my response on itself to the clarification of Sankara's some of these questions through an examination interpretations.
    [Show full text]
  • SRI SATHYA SAI ASHTOTTARA SHATA NAMAVALI [55-108] 55. Om
    SRI SATHYA SAI ASHTOTTARA SHATA NAMAVALI [55-108] 55. Om Sri Sai Anantanuta Kartrine Namaha Ananta – Countless; Nuta– Verses; Kartrine – writer. Bala Sai composed hymns on Lord Panduranga and taught those songs to the children. They used to be called ‘Pandari Bhajans’. The glory of Panduranga, about Rukmayi, the consort of Panduranga, the Chandrabagha river that flows in Pandarpur and many such things were vividly described in those hymns. Even in those early ages, He had realistically picturised the emotional joy and thrill of devotees at the very sight of the temple and the exhilaration as they enter the shrine of Panduranga. They were indeed divine hymns sung by the Lord Himself in His own praise. These bhajans are sung even now by many devotees. On the 13th June 1965, Baba visited the Panduranga temple in Pandarpur, situated in Maharashtra. At the sanctum sanctorum, He materialized the sacred thread of Rukmayi and put it around the idol of Rukmayi. Sai! Composer of a number of hymns, to you I offer my salutations. Love is Joy; Love is Power; Love is Light; Love is God; If at all you want to label Me, then call me Premaswaroopa. SRI SATHYA SAI BALVIKAS, TAMILNADU WWW.SSSBALVIKASTN.ORG BABA 56. Om Sri Sai Adi Purushaya Namaha Adi – the primordial; Purusha – Atma God is the primordial atma; Paramatma. He is Sathya, without any change. Whenever there is a decline of dharma, the Lord incarnates in human form. Arjuna told Lord Krishna, “Rishis and Munis have described that you are the primordial force, without birth and death, that you are omniscient and omnipresent.
    [Show full text]
  • Management Lessons from Advaita Bhavesh a Kinkhabwala
    143 Management Lessons from Advaita Bhavesh A Kinkhabwala Introduction Acharya Shankara is a thorough, outright one. he word ‘Advaita’ is very beautiful. It As indicated by him, whatever is, is Brahman. Tliterally means ‘non-dual’. Dvaita means Brahman itself is totally homogeneous. All dis- ‘dual’ and the prefix ‘a’ negates the exist- tinctions and plurality are deceptive.3 ence of duality so, there is no ‘two’ but, ‘one’. It Dualism, Dvaita; qualified monism, Vish- could be simpler, if we said ‘one’, but then, the ishtadvaita; and Monism, Advaita; are the three next question would be, is there ‘two’; so by say- different fundamental schools of metaphysical ing non-dual, it conveys the clear and firm mes- ideas. They are altogether different stages to the sage of being just one, that is non-dual. final stage of the ultimate Truth, namely,para- Acharya Shankara’s ‘philosophical stand- brahma. They are the steps on the stepping stool point can be tried to be summed up in a sin- of yoga. They are not in any manner conflicting gle word “Advaita”—NonDuality. The objective but, in actuality, they are complementary to one of Advaita is to is to make an individual under- another. These stages are amicably orchestrated in stand his or her fundamental (profound) char- an evaluated arrangement of spiritual experiences. acter with the preeminent realty [sic] “Nirakar Dualism, qualified monism, pure monism—all Brahm” and reality that there is no “two” yet one these come full circle inevitably in the Advaita and only. Advaita shows us to see the substance Vedantic acknowledgement of the Absolute or of oneself in each one and that nobody is sep- the supra-normal trigunatita ananta Brahman.
    [Show full text]
  • Inside Ecumenism
    Volume XVI, No. 3, August 2009 Ecumenism by Sri Swami Satchidananda Ecumenism is Integral Yoga. Though we follow one teacher, we learn to respect all other teachers. The teachings may vary, but the central teaching is always the same—to know our True Self. That is the first and foremost goal. Once we know the Self, then it is easy to know all other things. Until we “know” our Self, all our knowing will be a big “no.” Because we try to know everything through our conditioned minds, all our knowing will be conditioned, prejudiced, limited, and colored. Real knowing is only with the pure, neutral, and unconditioned mind. We should have that clear and uncolored vision, and that is the purpose underlying all these practices—to remove all the coloring. The mind should be freed from all these limitations and preconditioned ideas. We literally should wash the brain. Wash it clean of all colors and conditions. Don’t merely switch from one prejudice to another; simply see clearly for yourself. That is the purpose behind all the teachings—whether they originated from Moses, Jesus, Buddha, Mohammed, Shankara, Krishna, Rama, or Siva—to keep the mind clean. With all that, even though all the religions teach essentially the same message, we still can appreciate the differences—just as we would want a good garden to have a variety of flowers. If you have only chrysanthemums for acres and acres, you wouldn’t even call it a garden; you would call it a farm. Even if the garden is small and doesn’t have that many flowers, if it has a variety, you call it beautiful.
    [Show full text]