Pranaams to everyone!

[Guest guest]

Srimatre namaH!

Sri Chandramouleshwaraya namaH!

Sri Lakshmi Nrisimhaya namaH!

Namaami bhagavatpaadaM shankaraM Loka shamkaram!!!!!

 

PraaNaams to everyone!

 

By the grace of Sri Guru Shankara and Sri Mahatripurasundari,

I have had the good fortune of being a part of this group. I have

learnt a lot from the learned members of this group. I shall cherish

every moment of my association with this group. I am extremely

thankful to all of you who mailed me to thank me for my posts on

Panchastavi. I apologize for the lack of continuity. I have given my

notes and some references by H.H. Swami Lakshman Joo Maharaj and

Kaulji to Smt. Rajalakshmi Ammal, who has graciously accepted to

complete the series of posts on Panchastavi. I also understand from

some mails that some of you would want some articles on Shadanvaya

Shambhavi Mithuna Mayukhaa and Nibidikarana Prakriyaa. I was actually

preparing a post on it, but my Parananda guru Sri Sri Sri Narasimha

Bharati Mahasannidham instructed me in a vision to discontinue with

this idea. I am sure any of the other senior Upasakas would be able

to explain these complex topics. As per the instructions of

Mahasannidhanam I have decided to devote all my time to Swadhyaya and

Sadhana. Please forgive me if I have caused discomfort or displeasure

to any one through my posts. Thank you all once again!

 

ParipuurNaH paraatmaa.asmin dehe vidyaadhikaariNi .

BuddheH saakShitayaa sthitvaa sphuran ahamitiiryate ..

 

"The All-full Supreme Self residing as the witness of the

mind in this body which is qualified to get knowledge and is shining

therein is called the `I'". (Panchadasi – Mahavakyaviveka).

 

Sacchidaanandaruupasya shaastraat bhaane.apyanullikhan .

Pratya~nchaM saakShiNaM tattu Brahma saakShaat na viikShate ..

 

"Though the nature of existence, consciousness and bliss

shines by reason of Shastra, in as much as he does not cognize the

Inner Self as Brahman, he does not see Brahman directly".

(Panchadasi – Dhyaana Deepa).

 

PravR^ittishcha nivR^ittishcha dwe ete shrutigochare .

PravR^ityaa badhyate janturnivR^ityaa tu vimuchyate ..

 

"Sruti prescribes two ways: Pravritti and Nivritti. By the

way of Pravritti (Karma) the Jiva gets entangled in Samsara and by

Nivritti (Jnana and Vairagya), is liberated" – Sri

AcharyabhagavatpadaaH – SarvavedantasiddhantasarasangrahaH .

 

shiro vivekastvatyantaM vairaagyaM vapuruchyate .

shamaadayaShshadan~Ngaani mokshecChaa prana ishyate ..

 

" For a Mumukshu, the head is Viveka (the sense of

discrimination between Vidya and Avidya), his body is Vairagya and

his organs are Shama, Dama, Titiksha, Shraddha. His life is the

strong desire to attain liberation". Sri AcharyabhagavatpadaaH –

SarvavedantasiddhantasarasangrahaH .

 

"Where one sees nothing else, hears nothing else, understands nothing

else—that is the Infinite. Where one sees something else, hears

something else, understands something else—that is the finite. The

Infinite is immortal, the finite mortal." – Chandogya Sruti.

"All secular activities that presuppose a separate doer etc are in

the field of Avidya, even the VEDAS" - tametam avidyAkhyam

AtmAnAtmanoh iteretarAdhyAsam puraskrtya sarve pramANa-prameya

vyavahArAH, laukikAh vaidikAh cha pravrttAh sarvANI cha shAstrANi

vidhi-pratiSedha-moxaparANi ..

All empirical activities where separate subjects and objects are

perceived, (sarve pramANa-prameya vyavahArAH), both day-to-day and

Vedic (laukikAh vaidikAh cha) operate in the field of Avidya (tametam

avidyAkhyam AtmAnAtmanoh iteretaram adhyAsam puraskrtya). So do all

Shastras (sarvANI cha shAstrANi) that pertain to injunctions,

prohibitions and discussions of liberation (vidhi-pratiSedha-

moxaparANi). In other words, all discussions of injunctions, Vedic

ritual including Pooja, havan, meditation etc, even talk of

liberation itself is in the field of ignorance. Why is this so?

Since a man without self-identification with the body, mind and

senses etc cannot become a knower, and as such, the means of

knowledge cannot function for him, (dehendriyAdiSu

ahammamAbhimAnarahitasya pramAtrwAnupapattu

pramANapravrttyanupapatteh). Since perception and other activities

(of such a cognizer) are not possible without accepting the senses

etc as belonging to him (na hIndriyANyanupAdAya

pratyakshAdivyavahArah sambhavati). Since the senses cannot function

without the body as a substrate (na cha adhiSTHAnamantareNa

indriyANam vyavahArah sambhavati). And, since nobody engage in any

activity with a body that has not the idea of the self superimposed

on it (na cha anadhyasta AtmabhAvena dehena kashchit vyApriyate),

even though the self it is unattached and cannot become a knower

unless there are all of these above notions (na cha etasmin sarvasmin

asati asangasyAtmanah pramAtrtwam upapadyate). And since the means of

knowledge cannot function without a "knower" (na cha pramAtrtwam

antareNa, pramANa-pravrittirasti), it therefore follows that all

means of knowledge, such as direct perception as well as the Shastras

are in the field of Avidya, as they are based on the basic adhyAsa

that one is a distinct knower (tasmAt avidyAvadviSayAnyeva

pratyakshAdIni pramANAni shAstrANi cha)

Put simply, for the means of knowledge to operate, it

requires the notion of a doer, and the notion of a doer is the result

of superimposition on the unattached Atman. In other words, as soon

as one falsely identifies the self as a pramAtr, i.e. an agent, or

doer, then all fields that operate are in the field of Avidya.

Shastra or Veda, means of knowledge etc, since they require a

distinct doer, are therefore bound in the field of Avidya.

[brahmasutra Bhashyam – Adhyasa Bhashyam – Sri AcharyabhagavatpadaH].

 

Namo namaste Shiva Kamakoti!

Swasti …

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