The gist of Sri Bhashyam on Chatussutri by Dr.NSA.--Part 7.

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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.

 

© 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..........

 

 

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