Tattva Bodha Lesson # 2

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TATTVA BODHA

(of Bhagwan Sri Adi Sankaracharya)

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Lesson 2

 

After the invocatory shloka, in which Sri Sankara offered his salutations

to his teacher and also indicated the Anubandha Chatustaya, the Acharya

starts the main text of Tattva Bodha with a statement which prepares the

basis for the subsequent exposition. He says :

 

Sadhana-Chatustaya-adhikarinam - For those fit people who are endowed

with the Four-fold qualities, moksha-sadhana-bhutam - that which is the

means for attaining total freedom (moksha), tattva-viveka-prakaram - the

exact kind of discrimination required (for the realization of Truth),

vakshyamah - I will expound.

 

I will hereby expound, the exact kind of discrimination required for the

realization of Truth, which is a means to attain total freedom or

liberation, for those fit people who are endowed with the required Four-

fold qualities.

 

A clear goal, firm resolve, awareness of the kind of audience being

addressed, and also the awareness of the importance of objective to

be thereby attained - are the hallmark of all great authors. Such a state

of mind provides the best of motivation and channelisation of energy

which inevitably culminates in success of their endeavor. In the opening

statement of the text Sri Sankara starts by stating very clearly the

Anubandha Chatustaya once again. Earlier they were indicated in the

invocatory verse also. The four-fold requisites of any text which provide

a circumference for its operation are stated here in a more detailed way.

They were adhikari (the student), visaya (subject matter), prayojana

(purpose), and sambandha (the relation between the visaya & prayojana).

 

Regarding the adhikari, the Acharya had earlier said that I am going to

expound the 'knowledge of Truth' for those who are mumukshu, now he

elaborates and says that the real mumukshu is one who is endowed with

four-fold qualities. For such people I will reveal that discrimination which

will culminate in attainment of liberation. Thus the visaya and prayojana

are clearly stated once again. The sambandha here is the direct relation

between the visaya & prayojana. The mere knowledge of truth leads one

to moksha. There are two kinds of sambandha's possible between

knowledge and the subsequent goal to be attained by it. They are :

 

1. Chodya-chodaka sambandha (CCS), and

2. Pratipadya-pratipadaka sambandha (PPS).

 

The CCS is seen in all objective or worldly knowledge's. Here the goal is

not attained directly by the mere knowledge of an object. Having got the

knowledge we are better informed & prepared to go about attaining our

cherished goal. The knowledge helps in bringing about great enthusiasm

in us to undertake that endeavor. Chodya means the goal for which motivation

is brought about, and chodaka means that which motivates, informs &

prepares. The knowledge of agriculture just prepares us to undertake the

work of a farmer properly. The crop doesn’t grow merely by knowledge of

agriculture. Thus in CCS, action always comes in between the knowledge

and the goal. The beauty of knowledge is thus seen in our ability to perform

our actions well. An action nicely performed brings about better results.

 

The PPS is however completely different. Here no action whatsoever is

required for attaining our cherished goal. The mere knowledge helps us

attain the goal. Such a sambandha is only seen in cases where the thing to

be attained is already with us, but just out of ignorance appears

unattained. I have my specs on my forehead but just out of forgetfulness I

search it all over, then someone comes and tells me that the specs are right

on my forehead. This statement brings a knowledge which helps me 'attain'

that specs, without any action on my part. In the case of knowledge of Self

or truth, the PPS alone can be applicable, for the simple reason that the

'object' to be attained is already attained. Pratipadya means 'that which is

to be revealed', while pratipadaka means 'that which reveals'. The moment

we catch the real implication of the words of shastra, that very moment the

Truth is as though attained.

 

It is extremely important to know that in the case of knowledge of Self,

PPS alone is applicable. The implication of this is that here the knowledge

alone becomes important. Action have in fact no role to play here. They

had a role only in preparing the mind. If some one thinks that after getting

knowledge one has to perform some actions or sadhana, then the knowledge

in such cases is being taken to have CCS with the goal. As all actions are

possible in a state of fragmentation of the seeker and sought, & the

attention of the seeker is always turned to the sought, therefore such a

person will always miss the boat. By stating that here in this knowledge

the relationship of visaya & prayojana is PPS, it amounts to saying that

give all what you have to get the knowledge properly, this alone is the

means,

nothing needs to be done later. If some one has studied scriptures and yet

feels that he or she is yet to awake, then what has to be done now is not

some other action, but again taking up that text and going through it once

again, till the real implication is caught. Such should be the importance of

knowledge of scriptures in our minds, then alone it blesses us.

 

Having stated that for the students endowed with four-fold qualities I start

the knowledge of truth, the obvious question which comes up in our mind

is regarding these four-fold qualities. This will be taken up next.

 

Questions :

 

1.. What is Chodya-chodaka sambandha ?

2.. What is Pratipadya-pratipadaka sambandha ?

3.. Why is it important to know that in the knowledge of Self, only

Patipadya-pratipadaka sambandha is applicable ?

 

Hari om !

 

Swami Atmananda