The gist of Sri Bhashyam on ChatussUtrI by Dr.NSA---Part 5

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Namo Narayana.

 

PART 5 :

 

These spiritual disciplines are invariably necessary

for commencing a deliberation on Brahman. If a person

is equipped with these he can deliberate on Brahman

and know it even if he has not made an enquiry into

Karma. Granting that a person has made an enquiry into

Karma he cannot proceed on an enquiry into Brahman

automatically and know it, if he is not endowed with

these spiritual disciplines. Brahma jijnasa becomes

possible only in the presence of these and not

otherwise. So these are to be known as the immediate

antecendents to Brahma jijnasa.

 

It is universally admitted that an enquiry into

Brahman is to be made only after the study of the

vedas. When one studies the Veda he comes to know that

the fruit of mere works is transitory and not

everlasting. The result of the knowledge of Brahman is

something permanent. There are innumerable statements

in the Upanishats to this effect. 'As the loka

acquired by Karma perishes, the world acquired by

Punya also perishes,' 'that karma of his has an end',

'the permanent is not obtained by the non - permanent

'these boats of the form of sacrifices are frail', 'A

Brahmana should feel mental agony 'nirveda' having

examined all these worlds that are gained by Karma and

he should realise that the Paramatman cannot be gained

by Karma that is done. So let him go to a Teacher who

is learned and established in Brahman to understand

this', 'the wise teacher should teach the knowledge of

Brahman to such a pupil whose mind is calm and who

approaches respectfully', 'the knower of Brahman

attains the Highest', 'He who sees this does not see

death', He becomes a self - ruler', 'knowing Him

becomes immortal here', 'Having known Him he passes

over death'. These and many other such statements give

rise to the knowledge that Swarga and other benefits

that are results of Karma are transitory while

immortality is the fruit of the knowledge of Brahman.

It may be argued here that an enquiry into Brahman is

also not necessary as he has known about that also in

this preliminary study of the Vedas. To this objection

we say that this is true. But this understanding got

thus immediately without deep enquiry is not above

doubt and mistake. Hence a systematic study of

Vedantic Texts is to be undertaken. Shankara says -

'Braman is to be deliberated upon, for there is a

conflict about its distinctive nature.' Some consider

the body alone as the Atman. Others hold the mind to

be the Self. Some say that it is momentary

consciousness. Some others say it is a void. Still

others believe that it is a soul different form the

body. Some say that there is a God all - knowing and

all - powerful, who is different from this soul. Thus

there are many who follow disparate views, by

depending on logic, 'Texts and their semi - balances'.

So there is need for taking up an enquiry into Brahman

after making a general study of the Veda, even without

making 'Dharma Jijnasa' or enquiry into the philosophy

of Karma.

 

The Sadhana ChatushTayas are invariably necessary for

Brahma Jijnasa. These can be developed after a general

study of the Veda.

 

Ramajuna also takes the word 'Atha' to mean sequence,

but declares that one goes to Brahma vichara after

making an enquiry into Karma. The reason for going to

Brahma vichara is verily 'Karma vichara' itself.

Having studied the Veda with all auxiliaries and

having reached the knowledge that the fruit of mere

Karma is limited and transient, one who develops a

desire for final release, takes up thereafter an

enquiry into Brahman the fruit of which is inifite and

permanent.

 

The futility of the results of mere Karma is admitted

by both masters and both of them are of opinion that

Brahma jijnasa alone leads to final release. Ramunja

points out that an enquiry into Karma is necessary for

becoming endowed with 'nityaanitya vastu viveka' and

others.

 

"api cha nityAnityavastuvivekAdayashcha

mImAmsASravaNAmantarENa na sampathsyasE"

 

The true nature of works, there fruits, the

transitoriness or otherwise of the fruits, the

permanence of the self and others cannot be understood

without the ascertainment of the distinctions of

'phala' or fruits of works, 'Karma', the means

'Itikartavyata', the modes of procedure and

'adhikarivishesha' or the qualifications on the part

of the agents. For understanding these a study of

Karmamimamsa is necessary says Ramanuja.

 

Sudarsana Suri explains further that

'nityaanityavastuviveka' is gained only after going

through both Karma vichara and Brahma vichara. This

leads to dispassion for the enjoyment of fruits of

Karma here and hereafter. The virtures of 'Sama',

dama' and others are enjoined to be practised by a

Brahmopasaka thereupon.

 

While discussing the course of meditation on Brahman,

Ramanuja quotes a statement of the vakyakara.

 

 

Tallabdhi: vivEka vimOka abhyAsa kriyA kalyANa

anavasAda anuddharshEbhya: sambhavAt nirvachanAccha"

 

'Steady remembrance is obtained through these seven

disciplines known as Sadhana Saptaka. Viveka means

keeping the body clean, taking only pure food. The

Food being pure the mind becomes pure, the mind being

pure it resulsts in steady remembrance. Vimoka means

absence of attachment to desires. Abhyasa means

continued practice. Kriya means the performance of the

five great sacrifices according to one's ability. This

implies the performance of duties related to one's own

station in life. Kalyana means virtues like

Truthfulness, honesty, kindness, liberality,

gentleness absence of covetousness etc. Anavasada

means freedom from dejection resulting from

unfavorable conditions of place or time or remembrance

of cause of sorrow etc. Anuddharsha means absence of

overgreat satisfaction. One must be calm, subdued,

enduring and concentrated. These are described as the

prerequisites for attainment of steady remembrance.

 

According to Madhavacharya, the word 'Atha' is used as

being auspicious and it benotes consecution in respect

of eligilibity. "Therefore" may also mean 'through the

grace of All-pervading Lord'. Eligible persons are of

three classes Manda, Madhyama and Uttama. Men of the

highest order belong to the lower or Manda group.

Sages and Gandharvas belong tot he 'middle' or

Madhyama class. Gods are of the highest class. This

kind of classification into three group is based upon

their nature. There is a further classification based

on merit. A person who has mastered the scriputres and

is only devoted to the Highest Lord, is said to belong

to the lowest class. One who has mastery over

scriptures, is only devoted to the Lord, and in

addition to these has the qualifications of Sama and

others, is said to belong to the middle class. He, who

has all these qualifications and who, in addition to

all these, realises the hollowness and transience of

all things beginning with the fourfaced Brahma down to

the smallest blade of grass, and who rises above all

desires and seeks refuge with the feet of the Lord, is

said to belong to the highest class.

 

Abrahmastambaparyantam asAram chaapi anityakam viJnAya

jAtavairAgya: vishnupAdaika samshraya: sa: uttama

ahikArI syAt sanyastAkhila karmavAn"

 

The teachings of all these masters bear testimony to

the fact that an inner transformation is very

essential for becoming a seeker of Brahman. As Rudolf

Eakon points out 'There is no possibility of a genuine

and effective turn of his life without a breach with

the nearest-hand world, without the clear discovery of

the misery and vanity of such a world. This world must

displease them not only at certain points but in its

entirety.

 

One must be necessarily endowed with this outlook of

life, without which one will never turn from the

ordinary pursuits of life.

 

Even a general idea of this kind will have its own

effect and may result ultimately in strong

convictions. Performance of one's own duty in the

prescribed manner leads one to the desire to know

Brahman, by divesting the mind of all impurities. The

cardinal virtues are to be practiced and acquired

gradually. This prepares the ground for 'Sravana',

'manana' and 'nidhidhyaasana'. A study of the

scriptures is universally accepted as the Purvavrtta

for Brahma Jijnasa. Acquisition of the four cardinal

disciplines also depends upon profound thinking and

introspection on the nature of the mystery of life

here and the means subscribing to its progress.

Association with the virtuous, study of the

scriptures, enquiry in to he nature of the world

nearest - at - hand, the realisation of the fact of an

eternal principle in a non - eternal body - all these

contribute towards the formulation of an aspiration

for spiritual perfection.

 

Though Karma vichara is described as an immediate

antecedent to Brahma vichara, it may be noted that it

is taken for granted in practice. Karmas are of many

kinds and kamya karmas such as performance of

sacrifices and others have been almost out of usage

and the duties of one's station in life - the asrama

and varnadharmas are required to be performed even by

a Brahmopasaka, as it is obligatory duty. This

discussion, therefore, is only of an academic nature

and it is now pointed out that if a person has made a

study of the upanishads and if he is endowed with the

aspiration of saving himself from the shackles of

samsara, he may embark on an enquiry into Brarhman.

 

As Sudarsana Suri rightly points out these Sadhanas

are actualised after a close study of Vedanta and

liberation is obtained through them. A study of

Vedanta is necessary for transforming oneself into a

Brahmopaska. It is desirable that these Sadhanas are

acquired by constant and conscious deliberation so

that one may achieve one's goal of life.

 

The Lord Says "jigNAsurapi yOgyasya

SabdabrahmaadivatatE"

 

And gives an assurance to humanity that even an

aspiration for knowing yoga would lead to deliverance.

Even an aspiration for realising the Supreme Reality

would go a long way and enable one to realize

beatitude. Such a one would gradually equip himself

with the required sadhanas in a perfect manner. So it

may be said that these aspirations for saving oneself

from samsara, however imperfect they may be, exhort

one to develop the necessary cardinal virtures, by

means of which, he would gradually attain his object

of life.

 

The cardinal virtures are mentioned as six treasures.

They are Sama, Dama, Uparati, TitikshA, Samaadhaana

and Sraddha. 'Sama' is control over the mind. It is

(Antarindriyanigraha) not allowing mind to

externalise. Dama is control over external organs.

Conquest over sensibility is a necessary prerequisite

for all spiritual disciplines. Uparati is verily not

thinking of the things of the senses. The ideal

'forbearance' is called Titiksa. Samaadhana is the

continuous and constant practice to fix the mind in

God. Faith is Shraddhaa. These six are indicative of

all other virtues. These are expressly mentioned by

Brhadaranyaka Upanishat !

 

TasmaadEvamvit Saanta: daanta: uparata: titikshu:

samaahitO bhUtva aatmanyEva aatmaanam paSyati"

 

The Sutrakara has declared the necessity of the

practice of these virtues in one of the Sutras as

"SamadamAdupEtasyAt"etc.

 

It is pointed out that even one of these four

spiritual disciplines would lead one to an enquiry

into Brahman. An aspiration for being liberated is

however absolutely necessary for Brahma Jijinaasa.

 

Ramanujar thiruvaDihaLE SaraNam

dAsI

Padmini

 

 

 

 

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