The gist of Sri Bhashyam on Chatussutri by Dr.NSA.--Part 7.
From the Bhakti List Archives
• November 20, 1999
LAGHU SIDDHANTA : Small Siddhanta: 1.Nescience is not terminated by the knowledge of the meaning of the Upanishadic statements. We say that your view that termination of ignorance is Moksha and that will happen from the knowledge of Brahman is alright.But,we have to examine the nature of the knowledge of Brahman.Is it merely Vakyartha Jnana or knowledge of meditation derived from the meaning of the Vedanta Vakyas? Knowledge of the Vedanta texts is not the means to Moksha.Because there is no need to prescribe this.That meaning is evident even when it is not prescribed. You cannot argue that the Vedanta texts do not produce knowledge that destroys avidya when Bhedavasana is not dispelled.You cannot say that the continuance of Bheda Jnana is no fault even in the event of the know- ledge of the Vedanta texts.You cannot say that as the root of ignorance is destroyed,it will not bind to sam- sara. Because it is impossible to say that knowledge does not arise when its means,that is,the Vedanta texts con- veying knowledge are once present.It is seen by experi- ence that knowledge certainly arises when competent people teach and when there are inferential marks even when there is some antigenastic imagination.You cannot argue that on account of a little of beginningless vasana, Bhedajnana or View of Plurality can continue in spite of Vaakyartha Jnana.If it continues like that it can never be destroyed.You cannot say that Bhedajnana which is the effect of vasana continues even though the root of Ajanana is destroyed.In the case of the perception of the double moon not having destroyed by knowledge of a single moon it must be understood that it is due to a real defect of the eye.Therefore,it is to be agreed that mere Vakyartha Jnana is not the destroyer of ignorance. 2(a)Meditation or Upasana is the means to Moksha. Therefore, the means to Moksha is something other than Vakyartha Jnana and that is meditation or Upasana that is prescribed in scriptures in a number of places. All terms like 'vedana','upasana','Dhyana',Nidhidyasana' are signifying the means of Upasana or meditation. Vedana and Upasana are synonyms and this Dhayana is a steady rememberance that is an unceasing flow of rememberance of the object of meditation like flow of oil.The scriptural passages prescribe this as the means to Moksha. (b) This Upasana is of the form of a vivid perception of the object of meditation. The remembrance will attain the character of seeing an account of intensity of reflection. Such remembrance of the character of seeing is prescribed by the scriptures as the means to liberation. (c) THE VIEW OF THE VAKYAKARA REGARDING VEDANA : The Vakyakara explains all this clearly.He dec- lares that (1) Vedana is Upasana (2) He establishes that repetition of the steady remembrance is prescribed by the scriptures as Moksha Sadhana. The Vakyakara has therefore declared that such remem- brance repeated more than once steadily is the means to Moksha. d) THE CHARACTERISTICS OF MEDITATION :- The self cannot be gained,says the Upanishads,by the study of Veda nor by thought nor by hearing.It declaresthat he alone gains the Supreme whom That choses. God choses one who is dear to him.Who is dear to God? One for whom God is dear is dear to Him.So it is established here that this kind of steady remembrance is of the form of Supreme Love towards God. e) This steady remembrance is called Bhakti :- The word Bhakti is synonymous to Upasana. THe scriptures describe that one transcends death by knowing Him thus. It is only knowledge in the form of having meditation which is to be practised daily and continued upto death that is the means to Moksha. This exclusive devotion is the same as Upasana. 3.The means to steady remembrance :- Yajna and other Karmas are Sadhanas or means to this kind of steady remembrance. Though the scriptures use the term 'desire to know' it must be understood that the intention is the attainment of Vedana or Upasana that is the object of desire. This kind of Vedana itself is the means of reaching Brahman. Therefore all karmas are to be done throughout life only for the purpose of gaining such knowledge of Upasana. 4. The Vakyakara's exposition of the means or Sadhana to steady remembrance :- The Vakyakara declares that there are seven means for attainment of Upasana or steady remembrance. He has explained them also with examples. They are : 1.VIVEKA: (keeping the body clean) Sustaining on food that is not impure- Impure either owing to species (jAti)or Ashraya (abode) and Nimitta (accidental cause). 2. VIMOKA - Freeing the mind from desire. The Upanishad says that one should have no attachment to desire and he must meditate with a calm mind. 3.ABHYASA :- Repetition (continued practice). One should always think of That. 4. KRIYA :- Works. Performance according to one's ability the Pancha Maha Yajnas. 5.KALYANA :- Virtuous conduct. There are virtues like fruitfulness, honesty, kindness, liberty, gentleness and absence of covetousness. 6. ANAVASADA : want of cheerfulness.(freedom from dejection) On account of the remembrance of unfavourable conditions, one may feel dejected but a Sadhaka should pull himself up and he must give up dejection. 7.ANUDDHARSHA :- (absence of exaltation). In the way of meditation, this kind of too much of satisfaction is also an obstacle. One should give up that. Upasana is generated from KarmAnushThAna (practice of Karma). The scriptures designate the Varnashrama dharma by the term 'Avidya' in 'IshAvAsyOpanishad'and denotes that the Ashrama dharma must be performed for origination of Upasana. There are karmas that are obstacles to the origination of Upasana and they are to be destroyed by performance of the ordianed varnashrama dharmas. Then alone he will be able to resort to Upasana by means of which he can attain Brahman. As explained above, the knowledge of meditation or Upasanatmaka Jnana, that is a means to the attainment of Brahman, requires the performance of all Ashrama dharams. So it is necessary to make an enquiry into Karma for ascertaining the nature of Karma required and also to know the transitoriness and limitation of the Karmas. So, therefore, it is concluded that an enquiry into Karma is an antecedent to Brahma Jijnasa. Nityanityavastuviveka and others (descrimination of permanent and non-permanent things) cannot be accomplished without a study of Karma Mimamsa. It is to be pointed out that the four Sadhanas such as Nityanityavastuviveka and others will not become possible without a study of Karma Mimamsa. The true nature of Karma, the fruits of Karma, the transitoriness or otherwise of the results of the eternality of the Atman and things like this cannot be known without the study of Karma Mimamsaa. All these things are described in Karma Mimamsa. Such works are related to meditation of Udgeetha that is of the nature of Brahman, are also to be known. When those karmas are done without any desire for the fruit, they go together with an enquiry into Brahman and such meditation presupposes knowledge of the nature of Karma. Therefore, it is to be concluded that an enquiry alone into Karma leads to the Sadhana ChatusTaya. CONCLUSION : Therefore, it is decided that Karma Vichara is a pre-requisite to Brahma Vichara. Pranamams dAsI Padmini MAHAPURVAPAKSHA FOLLOWS.......... __________________________________________________ Do You Yahoo!? Bid and sell for free at http://auctions.yahoo.com
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