Debunked the arguments of fraud Arya samaj
Creation is manifestation:-
BrhmAn is the origin of the universe(janma dyasya yatah) being the source of all scripture.He is the material and efficient cause of shastras( s'astra yanivat-) .He has no originator and no ordinance( sv Upanishad-6.9) न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम्।
स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः॥ ||९||
लोके - loke - in all this world | तस्य कश्चित् पतिः न अस्ति - tasya kaścit patiḥ na asti - He hath no master | तस्य ईशिता च न - tasya īśitā ca na - there is none that shall rule over Him | तस्य लिङ्गम् च न एव अस्ति - tasya liṅgam ca na eva asti - Nor feature nor distinction hath He | सः कारणम् - saḥ kāraṇam - He is begetting cause | करणाधिपाधिपः - karaṇādhipādhipaḥ - sovran over the lords of these natural organs | अस्य जनिता न कश्चित् - asya janitā na kaścit - but Himself hath no begetter | अधिपः च न - adhipaḥ ca na - hath neither any
sovran. ....The Chandogya Upanishad gives these illustrations to show that all forms are merely modifications and not originated.out of clod all that is made of clay is known,the different being only a name arising from speech while the truth is that is clay,all that is made of gold is known by the different names though in Truth it's just gold,just as by one pair of nail scissors all that is made of iron is known.....Chandogya Upanishad(6.1/4-6) यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्॥ ||४||.
Self doesn't create but only unfolds it's own essential characteristic or quality,Mundaka
Upanishad(1/1/7) explains the emergence of universe of the unfoldment of the essential qualities itself with the illustrations of the spider casting it's nets..Chandogya Upanishad(6.1/4-6) यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्॥ ||४||यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति।
यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ||७||यथा - yathā - as | ऊर्णनाभिः - ūūrṇanābhiḥ - the spider | सृजते - sṛjate - puts out | गृह्णते च - gṛhṇate ca - and gathers in | यथा पृथिवीम् - yathā pṛthivīm - as upon the earth | ओषधयः - oṣadhayaḥ - herbs | सम्भवन्ति - sambhavanti - spring up | यथा सतः पुरुषात् - yathā sataḥ puruṣāt - as from a living man | केशलोमानि - hair of head and body grow - | तथा इह - tathā iha - so here | अक्षरात् - akṣarāt - from the Immutable | विश्वम् सम्भवति - viśvam sambhavati - all is born..
भृगुर्वै वारुणिः। वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तस्मा एतत् प्रोवाच। अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति।तं होवाच। यतो वा इमानि भूतानि जायन्ते।येन जातानि जीवन्ति।
यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद् ब्रह्मेति।स तपोऽतप्यत। स तपस्तप्त्वा॥ ||१||.
Anything from which something originates and in which it merges must be its material cause.A product is not to be absorbed into anything other than its material cause,a thing which doesn't exist in and in identity with something originate from that as for instance oil and sand ( satva"ccavara) Sankara gives the illustration of milk transforming itself into curd.The transformation into curd can't take place unless the milk has the intransic capacity to turn into curd,if it had not got that capacity,it can't be transmitted by force say,by heating etc....[ 2 c6H12O-4 C3H4O3+4H2-4 CH3.COOH.COOH( lactic acid)
By adding auxiliaries the proces could either be accelerated or perfected.A man wanting necklace should take only gold,so the pre existence of the effect is confirmed.The effects is perceived when the cause is there but not otherwise.( Bhavano palabdeh~).
For instance,in a cloth constituted by an argument of yarns themselves arranged as warps and Woolf are perceived independently,with regard to the fibres forming the yarn BrhmAn that manifests in different forms and names.
Chandogya Upanishad( 3.14.1) सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत॥ ||१|| everything is form BrhmAn all this comes into existence and everything disappeares..
Mundakya Upanishad(1/1mundak/8 mantra)
Brahman grows by his energy at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality.ब्रह्म - brahma - Brahman | तपसा - tapasā - by his energy at work | चीयते - cīyate - grows | ततः- tataḥ - then from Him | अन्नम् अभिजायते - annam abhijāyate - is Matter born | अन्नात् - annāt - out of Matter | प्राणः - prāṇaḥ - life | मनः- manaḥ - mind | सत्यम् - satyam - truth | लोकाः - lokāḥ - the worlds | कर्मसु अमृतम् च - karmasu amṛtam ca - in works immortality....as water when rained on a mountain ridge runs down the rock on all sides ,the BrhmAn manifests in all objects of the universe.It is the BrhmAn that manifests in different forms and names.. while BrhmAn is the sole reality behind the creation of the universe,the universe is only appearance superimposed on BrhmAn and having no reality on its own ..
Sweteswar Upanishad(5/5)
Arya samaj exposed
Dayanand bhagoranand gaporanand exposed
Rahul Arya Vivek Arya mumukhsh Arya exposed
नारायणं पद्मभुवं वशिष्ठं शक्तिं च तत्पुत्रं पराशरं च व्यासं शुकं गौडपादं महान्तं गोविन्दयोगीन्द्रं अथास्य शिष्यम् ।
श्री शंकराचार्यं अथास्य पद्मपादं च हस्तामलकं च शिष्यम् तं तोटकं वार्त्तिककारमन्यान् अस्मद् गुरून् सन्ततमानतोऽस्मि ॥🚩🚩🚩👏👏👏👏my pranam to great Adi Shankaracharya and his guru parampara 🚩🚩🚩🕉️🕉️
BrhmAn is the origin of the universe(janma dyasya yatah) being the source of all scripture.He is the material and efficient cause of shastras( s'astra yanivat-) .He has no originator and no ordinance( sv Upanishad-6.9) न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम्।
स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः॥ ||९||
लोके - loke - in all this world | तस्य कश्चित् पतिः न अस्ति - tasya kaścit patiḥ na asti - He hath no master | तस्य ईशिता च न - tasya īśitā ca na - there is none that shall rule over Him | तस्य लिङ्गम् च न एव अस्ति - tasya liṅgam ca na eva asti - Nor feature nor distinction hath He | सः कारणम् - saḥ kāraṇam - He is begetting cause | करणाधिपाधिपः - karaṇādhipādhipaḥ - sovran over the lords of these natural organs | अस्य जनिता न कश्चित् - asya janitā na kaścit - but Himself hath no begetter | अधिपः च न - adhipaḥ ca na - hath neither any
sovran. ....The Chandogya Upanishad gives these illustrations to show that all forms are merely modifications and not originated.out of clod all that is made of clay is known,the different being only a name arising from speech while the truth is that is clay,all that is made of gold is known by the different names though in Truth it's just gold,just as by one pair of nail scissors all that is made of iron is known.....Chandogya Upanishad(6.1/4-6) यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्॥ ||४||.
Self doesn't create but only unfolds it's own essential characteristic or quality,Mundaka
Upanishad(1/1/7) explains the emergence of universe of the unfoldment of the essential qualities itself with the illustrations of the spider casting it's nets..Chandogya Upanishad(6.1/4-6) यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्॥ ||४||यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति।
यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ||७||यथा - yathā - as | ऊर्णनाभिः - ūūrṇanābhiḥ - the spider | सृजते - sṛjate - puts out | गृह्णते च - gṛhṇate ca - and gathers in | यथा पृथिवीम् - yathā pṛthivīm - as upon the earth | ओषधयः - oṣadhayaḥ - herbs | सम्भवन्ति - sambhavanti - spring up | यथा सतः पुरुषात् - yathā sataḥ puruṣāt - as from a living man | केशलोमानि - hair of head and body grow - | तथा इह - tathā iha - so here | अक्षरात् - akṣarāt - from the Immutable | विश्वम् सम्भवति - viśvam sambhavati - all is born..
भृगुर्वै वारुणिः। वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तस्मा एतत् प्रोवाच। अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति।तं होवाच। यतो वा इमानि भूतानि जायन्ते।येन जातानि जीवन्ति।
यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद् ब्रह्मेति।स तपोऽतप्यत। स तपस्तप्त्वा॥ ||१||.
Anything from which something originates and in which it merges must be its material cause.A product is not to be absorbed into anything other than its material cause,a thing which doesn't exist in and in identity with something originate from that as for instance oil and sand ( satva"ccavara) Sankara gives the illustration of milk transforming itself into curd.The transformation into curd can't take place unless the milk has the intransic capacity to turn into curd,if it had not got that capacity,it can't be transmitted by force say,by heating etc....[ 2 c6H12O-4 C3H4O3+4H2-4 CH3.COOH.COOH( lactic acid)
By adding auxiliaries the proces could either be accelerated or perfected.A man wanting necklace should take only gold,so the pre existence of the effect is confirmed.The effects is perceived when the cause is there but not otherwise.( Bhavano palabdeh~).
For instance,in a cloth constituted by an argument of yarns themselves arranged as warps and Woolf are perceived independently,with regard to the fibres forming the yarn BrhmAn that manifests in different forms and names.
Chandogya Upanishad( 3.14.1) सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत॥ ||१|| everything is form BrhmAn all this comes into existence and everything disappeares..
Mundakya Upanishad(1/1mundak/8 mantra)
Brahman grows by his energy at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality.ब्रह्म - brahma - Brahman | तपसा - tapasā - by his energy at work | चीयते - cīyate - grows | ततः- tataḥ - then from Him | अन्नम् अभिजायते - annam abhijāyate - is Matter born | अन्नात् - annāt - out of Matter | प्राणः - prāṇaḥ - life | मनः- manaḥ - mind | सत्यम् - satyam - truth | लोकाः - lokāḥ - the worlds | कर्मसु अमृतम् च - karmasu amṛtam ca - in works immortality....as water when rained on a mountain ridge runs down the rock on all sides ,the BrhmAn manifests in all objects of the universe.It is the BrhmAn that manifests in different forms and names.. while BrhmAn is the sole reality behind the creation of the universe,the universe is only appearance superimposed on BrhmAn and having no reality on its own ..
Sweteswar Upanishad(5/5)
यच्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान्परिणामयेद्यः।
सर्वमेतद्विश्वमधितिष्ठत्येको गुणांश्च सर्वान्विनियोजयेद् यः॥ ||५||For He who is the Womb of the World bringeth each nature to its perfection and He matureth all those that are yet to be perfected. He indwelleth & presideth over all this His world and setteth all the modes of Nature to their workings.- yaḥ ca - For He who is | विश्वयोनिः - viśvayoniḥ - the Womb of the World | स्वभाव्म् पचति - svabhāvm pacati - bringeth each nature to its perfection | सर्वान् पाच्यान् - sarvān pācyān - all those that are yet to be perfected | परिणामयेत् - pariṇāmayet - matureth | च - ca - and | यः - yaḥ - He | सर्वान् गुणान् - sarvān guṇān - all the modes of Nature | विनियोजयेत् - viniyojayet - setteth | सः एकः - saḥ ekaḥ - He | सर्वम् एतत् विश्वम् - sarvam etat viśvam - all this His world | अधितिष्ठति - adhitiṣṭhati - indwelleth and presideth over..
Appearance is never reality and reality never appears. They are two different dimensions altogether. Whatever appears is bound by duality and relativity, whereas reality is only one and absolute.
This is not a statement of abstract philosophy. Neither our reality nor that of the world can be found in the realm of appearances as revealed by the senses, or by any extension of sensory knowledge, including by the subtlest scientific instruments. Reality is the inner consciousness that can never become an object of examination for the externally oriented mind. Similarly, whatever we can observe or see must be ultimately unreal because it is not the awareness within.
The world and how we appear within it can never be the truth and are constantly changing. We will never find reality in the world of appearances, just as a light cannot be found by tracing its shadows on the wall. Appearance is name, form and limitation, which remain trapped in alternating waves of pleasure and pain, joy and sorrow, coming and going, birth and death. Appearance can never become perfect, however hard we work to refine it. Appearance remains relative, bound by duality, shifting up and down but never arriving at any lasting state of being.
Whatever world we appear to be in, and whatever body we appear to inhabit, is never ultimately real. They are reflections of our inner consciousness and its karmas, like the waves that rise from the sea. They are products of an outgoing view based upon thought in ignorance of our true Self.
We cannot find peace or fulfillment in any appearance, however great. Only in the depths of consciousness does our innate happiness abide. This is not to denigrate the outer world but simply to see it as it is. The world of appearance is like an image, symbol or play—a magic show lasting a few days. It has its wonder and beauty, which can be considerable, but it does not have any lasting reality of its own. To believe that any appearance is real is to be taken in by appearances and lose our inner Self. To see the illusory nature of all appearances is to allow reality to shine forth, through which we pass beyond all illusions and enter into the eternal light of awareness.
This blog is the reply to crypto Christian who Arya samaj and his followers Rahul Arya,vivek Arya ,Satya jit Arya who made allegations that non dual Vedanta be non vedic ,if the Arya samaj has guts prove me wrong with facts and evidence from sruti praman.otherwise confess the truth
You are nothing but crypto Christian who are desperately trying to malign our Vedas..Arya samaj exposed
Dayanand bhagoranand gaporanand exposed
Rahul Arya Vivek Arya mumukhsh Arya exposed
नारायणं पद्मभुवं वशिष्ठं शक्तिं च तत्पुत्रं पराशरं च व्यासं शुकं गौडपादं महान्तं गोविन्दयोगीन्द्रं अथास्य शिष्यम् ।
श्री शंकराचार्यं अथास्य पद्मपादं च हस्तामलकं च शिष्यम् तं तोटकं वार्त्तिककारमन्यान् अस्मद् गुरून् सन्ततमानतोऽस्मि ॥🚩🚩🚩👏👏👏👏my pranam to great Adi Shankaracharya and his guru parampara 🚩🚩🚩🕉️🕉️
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