THE PLACE OF PRACTICE IN ADVAITA VEDANTA

[Guest guest]

Namaste, Sri Ranjeet and Others,

 

In the Prakarana Grandha “Sarva Vedanta Siddhantha Sara Sangraham” authored by

Adi Shankara, (verses 810 to 818) the following appear as Gnana Sadhana, the

means for Gnana: (Commentary on Malayalam by Swami Agamananda, of R.K. Ashramam,

Kaladi)

 

---Sravanat mananat dhaynat, talparyena nirantaram

 

budhe; sookshmatwam ayaati, thato vastu upalabhate--

 

Concentrating on Brahman, if one practices continuous Sravana, Manana and

Dhyana, his intellect slowly becomes one-pointed and in due course it will lead

to Brahma anubhooti.

 

--Manda prajgnavatam tasmat, karaneeyam puna: puna:

 

sravanam mananm dhyanam, samyag vastu upalabdhaye--

 

Those who are dull for Brahmagnana, i.e. self-knowledge, must do sravana, manana

and dhyana continuously again and again.

 

--Sarva Vedanta vakyaanaam, shadbhi: lingai: sat adwaye,

 

pare brahmani talparya, nischayam sravanam vidu--

 

Through the six lingas, six means, for analyzing veda vakyas, all Vedanta vakyas

have the purpose to establish the one-without-second-Brahman, and hearing this

is called Sravanam.

 

--Srutasai va adviteeyasai, vastun: pratyag atmana:

 

vedanta vakya anuguna, yuktibhi: tu anuchintanam

 

Mananam tat shurta arthasya,sakshatkarana kaaranam--

 

Analyzing through proper logic (yukti) the already heard Vedanta vakyas, leads

to conviction of the meaning of the Truth as one-without-a-second which is

shining as the Self of everything.

 

--Vijatheeya shareeradi, pratyaya tyaga poorvakam,

 

sajatheeya atmavrutheenam, pravaha karanam yadha

 

thailadhaaravad achhinna vruthyaa tat dhyanam ishyate--

 

Negating the thoughts of body, etc. which have different swabhava as compared to

Atma, and the mind and intellect concentrating on thoughts on Atma, like flowing

of oil without any breaks, is called Dhyanam or meditation.

 

--tavatkalam prayatnena, kartavyam sravanam sada

 

pramana samshaya: yavad, swa budhe: na nivartate--

 

Till the time one’s intellect is free from doubt, one should again and again and

always do Sravanam, i.e. hearing.

 

-Atma yaadharthya nishitai kartavyam manam muhu:

 

Vipareetha atma dhee: yavad na vinashyati chetasi

 

Tavat nirantharam dhyanam kartavyam moksham icchata-

 

Till the time there is doubt about the Knowledge that jeeva is Brahman, through

Sruti, i.e. Upanishad vakyas

 

and proper yukti, i.e. logic, to get conviction about the Truth of Atma, Mananam

should continue. Till there is total freedom from ignorance of Atmani

anatmabudhi and Anatmani atma budhi, (i.e. mithyagnanam due to mutual

superimposition of atma’s swaroopa in anatma and anatma’s swabhava in atma), who

desire moksha should continue to do meditation.

 

-yavad na tarkena niraasitaa api, drushya prapancha: tu aparoksha bodhat,

vileeyate tavad amushyabhiksho: dhyanadi samyag karanayeem eva-

 

Though through logic, reasoning, one is able to negate the world, i.e.

prapancham which is seen and experienced, till one is able to totally negate

that knowledge rather notion through conviction of the meaning of Brahman, that

one, who is after Moksha, should continue Sravanam, Mananam and Dhyaanam in the

proper manner.

 

 

 

There are many verses appear in Aparoksha Anubhooti, again authored by Adi

Shankara, on Sadhana. I quote some of the relevant verses only: (Commentary by

Swami Vimuktananda, Advaita Ashrama)

 

121-Vishayeshu atmatam drushtwa manasa: cha it manjanam, pratyahara: sa vigneya:

abhysaneeya: mumukshubhi-

 

The absorption of the mind in the supreme Consciousness by realizing Atma in all

objects is known as Prayahara (withdrawal of the mind), which should be

practiced by the seekers after liberation.

 

123-Brahma eva asmi iti sad vruthya niraalambataya sthithi: dhyana shabedena

vikhyata paramaananda dayenee-

 

Remaining independent, rather indifferent, of everything as a result of the

unassailable thought “I am verily Brahman” is well known by the word Dhyana

(meditation) and it is productive of parama ananda, the greatest happiness.

 

124-Nirvikarataya vrutthaya bramha akaarataya puna:

 

vruthi vismaranam samyak gnana samgnaka:-

 

The complete forgetfulness of all thoughts by first making it changeless and

then identifying it with Braham is called Samadhi, also known as Knowledge.

 

125-Imam cha akrutim Anandam tavat sadhu samabhyaset, vashya: yavad kshanaat

pumsa: pratyukta: san bhavet swayam-

 

The aspirant should carefully practice the meditation that reveals his natural

bliss until, being under his full control, it arises spontaneously, in an

instant when called into action.

 

126-Tata: Sadhana nirmukta: sidha: bhavati yogirat

 

tat swaroopam na etatasya vishaya: manasa: giraam-

 

Then, he the best among Yogis having attained to perfection, becomes free from

all “practices” The real nature of such a man never becomes an object of mind or

speech.

 

127-128-Samadhou kriyamane tu vighnani ayanti balat, anusandhana raahathyam

aalasyam bhogalalasam, laya: tama: cha vikshepa: rasa aaswada: cha shuunyataa,

evam yad vighna baahulyam tyajyam brahmavida shanai:-

 

While practicing Samadhi, meditation, there appear unavoidablymany obstacles,

such as lack of inquiry, idleness, desire for sense pleasure, sleep, dullness,

distraction, tasting of joy, the sense of blankness. One desiring knowledge

should slowly get rid of such innumerable obstacles.

 

Again Verse 17 of “Laghu Vakya Vruthi” (published by Advaita Ashrama) yet

another P.G. by Adi Shankara, he says:

 

--Tat chintanam tat kadhanam tat parasparabodhanam

 

etat eka paratwam cha bramha abhyaasam vidu: budha:--

 

Meditating upon That, talking about That, enlightening mutually about That, and

in a way getting oneself absorbed in That, all these have been known and taught

by the wise one as CONSTITUTING THE PRACTICE OF BRAHMAN.

 

The nature and practice is described here in this verse as “Meditating upon

That”. To meditate upon It, i.e. Brahman, to speak on the same (in the light of

the teachings of Vedanta), to enlighten one another on the same in accordance

with the teachings of Vedanta, to cherish the idea of one’s own identity with

pure Consciousness as the Supreme End in view – as it is said in the scriptures

also thus “Know Him alone, the unique Atman and discard all other vain talks,

this is the Bridge of Immortality” (Mu.Up.2.25) – all these have been mentioned

by the teachers as CONSTITUTING THE PRACTICE OF BRAHAMAN.

 

 

 

Kindly excuse me for my incompetence in transliteration of the Sanskrit verses.

 

Hari Om

 

Mani

 

 

 

 

 

 

 

 

[Guest guest]

Dear Maniji,

 

Namaste.

 

The verses you had quoted from aparokshAnubhUti (verse

121-onwards)is the subject of much controversy in the

advaitic circles. It is very much accepted by everyone

that verses till 101(or 102..Sorry I forgot the right

verse) is definitely from achArya's pen. However the

rest of the verses which teaches us more of 'yoga' is

still under the cloud of mystery to all seekers of the

true teachings.

 

Shri Panoli's "Adi sha~Nkara's vision of Reality" or

his Malayalam book titled "ariyappedAtha

Adisha~Nkaran" touches this issue.

 

I am sorry for the digression.

 

Hari Om

 

 

--- "R.S.MANI" <r_s_mani wrote:

> There are many verses appear in Aparoksha Anubhooti,

> again authored by Adi Shankara, on Sadhana. I quote

> some of the relevant verses only: (Commentary by

> Swami Vimuktananda, Advaita Ashrama)

 

 

 

 

 

 

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[Guest guest]

Ranjeet-ji!

 

You write ...

 

( The verses you had quoted from aparokshAnubhUti (verse

121-onwards)is the subject of much controversy in the

advaitic circles. It is very much accepted by everyone

that verses till 101(or 102..Sorry I forgot the right

verse) is definitely from achArya's pen. However the

rest of the verses which teaches us more of 'yoga' is

still under the cloud of mystery to all seekers of the

true teachings.)

 

 

with all due respects, does it really matter - who authors what ? as

long as it contains GEMS OF WISDOM...

 

i have heard it said that adi _sankara was not the author of

Saundarya Lahari.

 

it is also said that the Baja govindam stotra , although originally

started by Sankara, was completed by his disciples.

 

Stigi ( where are you, dear one? i miss your scholarly posts) also

hinted that the Viveka chudamani may not have been authored by

Sankaea as per some western scholars.

 

I have also seen doubts being raised as to the authorship of Dakshna

murthi stotra?

 

then our beloved Bhaskar-ji said about five Sankaras besides the

Original one!!

 

My point is

 

"knowledge comes from all sides."

 

and whoever wrote or completed these works are obviously men of

knowledge and wisdom?

 

When i look at a 'flower' do i wonder which Garden it comes from?

 

i simply enjoy the beauty and the fragrance of the Flower!!!

 

so, the only source we should all wonder and marvel at is the

Original source from which we all come - be it Sankara , you me or

anyone else!!!

 

love and regards

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"RS"

Dear all

namaskar

first time I am writing to the group without any useful contribution

But actually it matters a lot who is authoring what

I mean we all are generally ignorant ..truth is hidden from us

at that time we follow what our GURU says

we may not understand many thing but follow it blindly believing in the

GURU

We follow various rites and rituals mentioned in Vedas ,,many we don't

understand but we follow

Ofcourse good words don't loose property whoever speaks so

but it so happens we are often trapped in flowery and attractive language

of bad literature

this happens because of our contaminated mind sets

so it is essential to know the source of literature

especially for us we have such a level of faith that many time faith not

knowledge leads to salvation

I may offend many ,sorry for that

truly yours

devashish

joyguru

[Guest guest]

Dear Ranjeet,

 

I am not aware of any controversy amongst Advaitic circles with regard to the

authorship of any texts or portions of tests, particularly by Sri Adi Shankara.

However, personally, I think giving thought to such controversies, can be a

serious obstacle in reaching the goal. Advaita is supposed to swallow all

controversies.

 

A person is worshipped not as a person, but for what he has done to the

humanity.

 

I have not read the book of Sri Panoli on Adi Shankara about which you

mentioned. I shall try to get a copy when I visit Kerala next time.

 

I have seen some references about Yoga in the Upanishads, Shankara Bhashya etc.

which I mention below : My very poor transliteration may be excused.

 

Katha Upanishad:

 

“Yada panchavathishtanthe gnani manasa saha

 

Budhincha na vicheshtathi tamahuhu paramamgatim

 

Tam yogim iti manyante sthiramindriya dharanam”

 

The seers call that the highest state, wherein the five senses of knowledge rest

together with the mind and the intellect too does not function. They consider

firm restraint of the senses as Yoga.

 

Adi Shankaracharya on Meditation etc:

 

“Upaasanam nama samanapratyayapravahakaranam”

 

Upasana or meditation consists in making a current of similar ideas to flow

continuously.

 

“Upasanam cha yathaashastram tulyapratyayasantati:

 

asamkeernam cha atatpratyaihi sastrokta alambanavishayaa cha,”

 

By Upasana is meant continuous flow of similar ideas as prescribed by sastras

unmixed with any dissimilar ideas. The prop for the mind is the object as

described by sastras.

 

“Upasanam nama yathaa sastram upasyaarthasya vishayeekaranena sameepyam

upagamya, tailadharavat samaana pratyaya pravehana deerghakalam yadaasanam”

 

Upasana, meditation consists in approaching the object of worship as instructed

by the sastras by visualizing it dwelling on it for a long time steadily in a

current of the same idea, like a flowing thread of oil.

 

“Upasanam nidhidhyasanam cha iti antarneetavruthiguna eva kriya abhidheeyate.

Loke ‘gurum upaste, rajanam upaste’ iti yaha tatparyena gurvaadeenam anuvartate,

sa evam uchyate. Tatha dhyayati proshithanadha patimiti. Ya nirantatarasnaraba

patim prati sotkanta sa evam adyeeyate.”

 

Such terms as ‘meditation’ ‘being devoted to’, and ‘reflecting’ denote actions

conducted within (in the mind) in which repletion is implied as a quality. Thus

we say in ordinary life that a person is devoted to a teacher or a king if he

follows him with a mind steadily set on him and of a wife whose husband has gone

on a journey that she thinks of him, only if she steadily remembers him with

great longing.

 

In “Bhruguvalli” (Tai.Up) regarding knowledge of Brtahman it is said:

 

“tapasa brahma vijigjnasaswa”

 

Here ‘tapas’ is explained as follows:

 

“manascheendriyanam cha hi akagryam paramam tapaha, tatjjyayaha

sarvadharmebhyaha sa dharmaha para uchyate”

 

The one-pointedness of the indriyas and mind is the greatest tapas. (This is

nothing but meditation or Dharana)

 

“Tapa alochana”

 

Tapas also means analysis.

 

“anwayavyathirekadtichinthanam va tapaha bhvet, aham brahma iti vakyarta

bodhayaalam idam yataha”

 

Lord Parameshwara in Sootha Samhita says:

 

“koham muktihi katham, kena samsaram pratipannavan, iti anochanamarthajnaha tapa

samshanti panditaha”

 

Who am I, How to attain Lioneration, How did I come into Samsara, etc. such

thinking is called as tapas knowledgeable people.

 

- - - - - -

 

Thank you for your response.

 

Hari Om

 

 

 

 

Ranjeet Sankar <thefinalsearch wrote:Dear Maniji,

 

Namaste.

 

The verses you had quoted from aparokshAnubhUti (verse

121-onwards)is the subject of much controversy in the

advaitic circles. It is very much accepted by everyone

 

 

advaitin/

 

advaitin