THE PLACE OF (other) PRACTICE IN ADVAITA VEDANTA

[Guest guest]

Namaste all,

 

I am very pleased with the scholarly participation and input from everyone.

 

There is another question I would like to direct to the assembled membership:

 

Besides bhakti yoga and jnana yoga as lavishly and kindly documented in your

various citations, what *other* practices have you done, or have you encountered

in the scriptures?

 

Any raja yoga?

Any AUM meditation?

Any remarkable kind of karma yoga? And if so, to what/whom are the fruits of

the actions dedicated?

Anything else?

 

What a wonderful and effusive outpouring of knowledge. The only thing that

makes for greater activity than this is controversy! So far, none on this topic

:-)

 

Pranaams to all,

 

--Greg

[Guest guest]

Nameste Greg-Ji:

 

Veda vyasa compares the aadhyaatmashaastra with the medical

discipline in a four fold model. (I do not recall this specific

reference, may be some one may know this)

 

yathaa cikitsaashaastraM caturvyuuham - rogo rogahetuH aarogyaM

bhaiShajamiti |

evamidarmaapa shaastraM caturvyuuham |

tad yathaa saMsaaraH saMsaarahetuH moxo moxopaaya iti ||

 

Just like before one can find a cure one must identify the ailment

similarly what one is trying to achieve will help one to decide the

path one need to follow. If one wishes to go to Chicago then the

street-by-street map of New York or London is not going to be of any

help.

 

moxasya na hi vaaso.asti na graamantarameva . adnyaana

hR^idayagranthinaasho moxa iti smR^ita .. shivagiitaa 13.32 ..

 

Meaning - moxa is not going from one place to another (Mumbai to

Delhi or vaiku.nTha) but the amputation of the glands that secrete

ignorance.

 

Just something to keep in mind !!

 

advaitin, Greg Goode <goode@D...> wrote:

> Namaste all,

>

> Besides bhakti yoga and jnana yoga as lavishly and kindly

documented in your various citations, what *other* practices have you

done, or have you encountered in the scriptures?

>

 

I am still trying to get to the first base.

 

Regards,

 

Dr. Yadu

[Guest guest]

Namaste Dr. Yaduji.

 

I believe we have to overlook the allopathic and surgical

implications in the verses quoted by you and think homeopathically

for a better understanding.

 

Let the ailment be whatever it is known by a name and let the glands

be as bad as they are. We have to treat the constitution to overcome

these disadvantages. That is the shifting of focus through right

understanding and vision (inversion of perspective as CN calls it),

when the constitution (mental make-up) is thoroughly overhauled to

absorb the Truth. That I would call the chittashuddhi of vEdAnta

when the one and only Truth of Oneself shines forth in all its

resplendence and entireity. There are no diseases then to be cured

or glands to be amputated.

 

Thank you, Dr. Yaduji, for presenting these thoughts early in the

morning to dwell on.

 

PraNAms.

 

Madathil Nair

____________________

 

advaitin, "ymoharir" <ymoharir> wrote:

..........

> Veda vyasa compares the aadhyaatmashaastra with the medical

> discipline in a four fold model. ........

> Just like before one can find a cure one must identify the ailment

> similarly what one is trying to achieve will help one to decide the

> path one need to follow.......

>

> ...... moxa is not going from one place to another (Mumbai to

> Delhi or vaiku.nTha) but the amputation of the glands that secrete

> ignorance.

[Guest guest]

Namaste Gregji.

 

I am afraid we have to set certain parameters for this discussion on

the following lines for a better mooring:

 

1. Our subject is advaita.

 

2. Our goal is renunciation of agency in action through right

knowledge of action, performance of dhArmic and legitimate actions in

a non-binding manner and acceptance of the results thereof with

equanimity, whatsoever they are, in order that we ultimately REALIZE

THE TRUTH OF OURSELVES through the resultant chittashuddhi.

 

3. The undisputed reference book we all can go by in this pursuit of

our goal is SrImad Bhagavad GItA, which is a convenient compendium of

everything that one needs to know for the achievement of this goal.

 

4. The book says there are only two paths prescribed (dvividhA

prOktA) – which are samnyAsa and karma yOgA. In fact, these two

paths are interwoven. A samnyAsi cannot totally abdicate actions and

has to necessarily operate as a karmayOgi with regard to whatever he

is doing. SamnyAsa is thus sometimes called karmasamnyAsa and also

jnAnayOga. But, a karmayOgi need not be a samnyAsi. KarmayOgA is

known also as Buddhi YOgA in the sense that it is a science of proper

action.

 

There are thus only two yOgAs or paths.

 

5. The other `paths' we erroneously call paths are in fact sets of

practices to which recourse is taken by both samnyAsis and karmayOgis

depending on the schools they follow. DhyAna YOgA (YOga of

Meditation), Raja YOgA (also known as AshtAnga Yoga, first enunciated

by Patanjali), Bhakti YOgA, Hatha YOgA, various KriyA YOgAs,

Kundalini YOgA, etc. are some of these practices. They also overlap

between one another in content as control of the mind and senses is a

common denominator in all of them.

 

The raison d'etre for following these practices is beautifully

described in the following verses of SrImad Bhagavad GItA:

 

"The Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless

and difficult to restrain, but it is subdued by Abhyaasa (or constant

vigorous spiritual practice with perseverance), and Vairaagya (or

detachment), O Arjuna. (6.35)"

 

"In My opinion, yoga is difficult for the one whose mind is not

subdued. However, yoga is attainable by the person of subdued mind by

striving through proper means. (6.36) "

 

Right action and right knowledge are the prerequisites for both

samnyAsa and karma yOgA. The third but most important prerequisite

is a basic vision – call it academic or intellectual conviction – of

what advaita is all about. Although these prerequisites are

beautifully dealt with in great detail in SrImad Bhagavad GItA, it is

too difficult to quote a single verse which encompasses all three.

Yet, I would vote for the following one which is closest to my heart:

 

"When one perceives diverse variety of beings resting in One and

spreading out from That alone, then one attains Brahman. (13.30)"

 

To me, this is the right knowledge and vision and all my endeavours

to live this great vision every moment of my life through a personal

mixture of the practices mentioned above and continous contemplation

is right action and advaitic sAdhanA. Needless to say, I still have

too many personal failings to deal with, for which efforts are still

necessary. It must also be admitted thatthe elements of Kundalini,

Kriya and Hatha do not much partake in my pursuit.

 

The evident result of all my endeavours is a progressively

strengthening conviction of the universal vision enshrined in the

above verse. I now accept the world much better than before. Can I

ask for anything more? It has made me a better citizen of this

universe and granted me much peace and understanding in all my

personal transactions with the world. I also have had 'experiences'

like glowing of the body, flashes, beautiful visions and an extreme

sense of comfort, security and serenity. But, all of them are of

only secondary importance. The intoxication with love that results

from the recognition of my being in everything always bowls me over.

I need only that and always.

 

(Srimad Bhagavad GItA translations quoted above are by Dr. Ramanand

Prasad.)

 

PraNAms.

 

Madathil Nair

________________________________

 

 

advaitin, Greg Goode <goode@D...> wrote:

>> There is another question I would like to direct to the assembled

membership:

>

> Besides bhakti yoga and jnana yoga as lavishly and kindly

documented in your various citations, what *other* practices have you

done, or have you encountered in the scriptures?

>

> Any raja yoga?

> Any AUM meditation?

> Any remarkable kind of karma yoga? And if so, to what/whom are the

fruits of the actions dedicated?

> Anything else?

[Guest guest]

Namaste Gregji.

 

You are craving for a controversy!

 

Let us see if this can generate one.

 

A couple of days ago, Anandaji very kindly posted a few enlightening

excerpts from Bhartrihari's VAkyapAdIya.

 

As I understand, not much is known about Bhartrihari's personal

life. He has been pictured on the web as a man lost in conflict

between worldly pleasures and the inner call. He is also known as a

poet par excellence and a very romantic one at that.

 

I am therefore utterly baffled how advaitic gems such as the ones

encountered in the above work dropped forth from his pen. Isn't this

a debatable point in the context of our current discussion on

advaitic sAdhanA and chittashuddhi for self-realization? Was

Bhartrihari enacting a Krishna? In advaita, can we sail on two boats

at the same time?

 

Anyone has any thoughts on this or more info on Bhartrihari?

 

PraNAms.

 

Madathil Nair

_______________________

 

 

advaitin, Greg Goode <goode@D...> wrote:

>> ..........

> What a wonderful and effusive outpouring of knowledge. The only

thing that makes for greater activity than this is controversy! So

far, none on this topic :-)

>

[Guest guest]

dear all,

look at the life of kalidasa. his origins

were much worse than that of bhartrihari.

genius sometimes wakes up late.

a.v.krshnan.

 

 

 

 

 

 

_________ALL-NEW

Messenger - all new features - even more fun! http://uk.messenger.

[Guest guest]

Namaste Greg Goode,

 

you ask about practices we do ....

 

i remember that a kind of spiritual path began when i read a book

about Swami Muktananda....he talked much about the realization of the

Self....

Few other Masters entered in my life by some readings...

Ramakrishna, Vivekananda, Ramana, Yogananda,....

Many Yoga courses are offered here around...and so i practiced for

some time Hatha Yoga...but most of people only were interested to get

the necessary power to "survive" the stressfull daily life....and

didn't associate Yoga with some deep spiritual search and life.

The teachers didn't know themself to introduce in Meditation.

....so i felt the deep wish to meet one day with a realized person.

I was very happy to meet Paramahamsa Hariharananda and he became so

my Master.

Got inititation into Kriya Yoga Meditation.

Even if Swamiji liked so much to explain and talk about some

scriptures...he always told that : "a gram of practice is more worth

than tonnes of words and theories"....so by practice was meant

meditation.

Sure...the consciousness of Oneness which appear in meditation need

to be more and more "extended" in life....and so is this my personal

path....

A consciousness of the doer as being "body mind intellect" disappear

on this path.

Everybody get different "visions and experiences...and ...and" during

this path....i agree that this is not what is important.

Meditation helps lots to find out..."who and what we are"....and who

and what we are not.

Personally i beleive that one have to experience by himself/herself

the practice of meditations....impossible to describe.

 

so far few words about personal "practice"...

 

wish a good path......and excellent sound

 

with love

 

Marc

[Guest guest]

At 11:41 AM 9/15/2004 +0000, Madathil Rajendran Nair wrote:

>Namaste Gregji.

>

>I am afraid we have to set certain parameters for this discussion on

>the following lines for a better mooring:

 

===I wasn't aware that anything was amiss with the mooring, but I appreciate

your input.

 

>1. Our subject is advaita.

 

===Agreed.

>2. Our goal is renunciation of agency in action through right

>knowledge of action, performance of dhArmic and legitimate actions in

>a non-binding manner and acceptance of the results thereof with

>equanimity, whatsoever they are, in order that we ultimately REALIZE

>THE TRUTH OF OURSELVES through the resultant chittashuddhi.

>

>3. The undisputed reference book we all can go by in this pursuit of

>our goal is SrImad Bhagavad GItA, which is a convenient compendium of

>everything that one needs to know for the achievement of this goal.

>

>4. The book says there are only two paths prescribed (dvividhA

>prOktA) ­ which are samnyAsa and karma yOgA. In fact, these two

>paths are interwoven. A samnyAsi cannot totally abdicate actions and

>has to necessarily operate as a karmayOgi with regard to whatever he

>is doing. SamnyAsa is thus sometimes called karmasamnyAsa and also

>jnAnayOga. But, a karmayOgi need not be a samnyAsi. KarmayOgA is

>known also as Buddhi YOgA in the sense that it is a science of proper

>action.

 

 

===Maybe this can be the start of some controversy! You say here that

the Bhagavad Gita allows only two paths, samnyAsa and karma yoga.

And that bhakti and other yogas are really a subset of karma yoga.

 

This seems to be a matter of emphasis and definition. Are you saying

that to treat the other yogas more as independent approaches, and less

as sub-categories of karma yoga is actually to distance us from an

advaita-vedantic perspective?

 

Pranaams,

 

--Greg

[Guest guest]

advaitin, Greg Goode <goode@D...> wrote:

> There is another question I would like to direct to the assembled

membership:

>

> Besides bhakti yoga and jnana yoga as lavishly and kindly documented

in your various citations, what *other* practices have you done, or

have you encountered in the scriptures?

>

> Any raja yoga?

> Any AUM meditation?

> Any remarkable kind of karma yoga? And if so, to what/whom are the

fruits of the actions dedicated?

> Anything else?

 

Namaste,

 

Swami Brahmananda, a disciple of Sw. Sivananda

(Founder-Divine Life Society), has written a book - "The Supreme

Knowledge Revealed through Vidyas in the Upanishads", [1990,D.L.S.],

in which he has described 101 major vidyas or upasanas from the 10

major upanishads, and Shvetashvatara and Kaushitaki. This not even an

exhaustive list!

 

He mentions that Brahmasutras 3rd pada of the 3rd chapter

discusses some of these.

 

Some well-known ones are:Purusha-vidya, Mandukya-v.,

Maitreyi-v., Mahavakya-v., etc.

 

Regards,

 

Sunder

[Guest guest]

Namaste Gregji.

 

I am only saying that SrImad Bhagavad GItA we go by in matters like

this mentions only two paths as proclaimed by the Lord (1. SamnYasa

or KarmasamnyAsa Yoga or JnAna Yoga, and 2. Karma YOgA). It doesn't

list any other *paths* although dhyAna (meditation) and bhakti

(devotion) are extensively dealt with.

 

To clarify, let us take the case of a bhakta. He has surrendered

himself totally unto the Lord. All his actions are, therefore,

spontaneously self-less. He has equanimity towards the results of

his actions as he acknowledges that the Lord is the result-giver. By

virtue of his operating thus, which may be due to his previous

samskArAs, we conclude that right knowledge (jnAna) has occurred to

him. He is, therefore, a karmayOgi if he is a grihasta like most of

us here. If he has taken to samnyAsa, a life of renunciation of

grihastAshrama in favour of constant contemplation on the Truth, he

is a samnyAsi or samnyAsayOgi or karmasamnyAsayogi. Bhakti can thus

be seen to arise from right understanding. It is there in both the

paths by default.

 

Let us consider another bhakta. He acknowledges the existence of a

Supreme Power as morality or his religion demands him to do so or

because the working of this world is too difficult for him to

understand or because he needs a sense of support in his

perambulations. He has no knowledge of right action and operates

with a sense of full agency in all his transactions with the world

although he bows down to the Lord several number of times daily. Can

that be called a 'path' with reference to SrImad Bhagavad GItA? No,

although the scripture very kindly grants him an open end to refine

and learn the Truth either in the current life or through future

lives. That learning demanded of him is meant for the occurrence of

jnAna and the golden methodology towards that end is either karmayOga

or jnAna yOga (samnyAsa or karmasamnyAsayOga) where actions are

performed with right knowledge and the Truth as envisioned in

scriptures and teachings is always contemplated upon. Bhakti without

a proper frame of reference thus doesn't constitute a specific path

to attain chittasuddhi, although it holds out hope for the future

only if properly cultivated through right understanding.

 

This applies to all the other 'yOgAs' like Kundalini, RajayOga, Hatha

YOgA etc. If these are practiced without jnAna (about the Self and

right action), they produce only mere practitioners and not Men of

Knowledge. They may be siddhAs par excellence. But yet, they are

still not out of the samsArik cycle of births and deaths if

Knowledge doesn't occur to them. When Knowledge occurs, they

naturally become either of the two, i.e. karmayOgi or jnAnayOgi.

 

The purpose of my earlier post is to remind this point and not to

create strictly compartmentalised subsets as all of them overlap.

 

This understanding of the two paths is the mooring I found missing in

our discussions. Kindly note that I didn't mean to question the

excellent manner in which the discussions are led and held.

 

PraNAms to you and all.

 

Madathil Nair

_________________

 

advaitin, Gregory Goode <goode@D...> wrote:

> At 11:41 AM 9/15/2004 +0000, Madathil Rajendran Nair wrote:

...........I wasn't aware that anything was amiss with the mooring,

but I appreciate your input.

............>

> ===Maybe this can be the start of some controversy! You say here

that

> the Bhagavad Gita allows only two paths, samnyAsa and karma yoga.

> And that bhakti and other yogas are really a subset of karma yoga.

>

> This seems to be a matter of emphasis and definition. Are you

saying

> that to treat the other yogas more as independent approaches, and

less

> as sub-categories of karma yoga is actually to distance us from an

> advaita-vedantic perspective?

[Guest guest]

Shri Madathil asked about Bhartrihari:

 

"He has been pictured on the web as a man lost in conflict between

worldly pleasures and the inner call. He is also known as a poet par

excellence and a very romantic one at that.

 

"I am therefore utterly baffled how advaitic gems ... dropped forth

from his pen. Isn't this a debatable point in the context of our

current discussion on advaitic sAdhanA and chittashuddhi for

self-realization? Was Bhartrihari enacting a Krishna? In advaita, can

we sail on two boats at the same time?"

 

Bhartrihari's 'Shatakatrayam' has three parts:

1. 'Niti Shataka', about government and politics;

2. 'Shringara Shataka', about romantic and sexual affairs; and

3. 'Vairagya Shataka', about renunciation or dispassion.

 

In stanza 155, which occurs in the third part, there is a telling

account of how dispassion comes about, through life in the world:

 

bhogA na bhuktA vayam eva bhuktAs

tapo na taptam vayam eva taptAH

kAlo na yAto vayam eva yAtAs

tRSNA na jIrNA vayam eva jIrNAH

 

Consumed by pleasure unconsumed,

tried for lack of trying,

used up by time unutilized

we that lust still, keep dying.

 

As I read this ironical stanza, it does not say that pleasure should

be avoided, nor does it call for any giving up of effort to succeed,

nor does it favour quiet inactivity that lets time and opportunity

pass by unutilized. Instead, in the first three lines, it points out

quite the opposite -- that our worldly sufferings result from

unconsumated pleasures, from insufficient efforts and from missed

opportunities.

 

And at the end, in the fourth line, a more basic cause of suffering is

identified (in a quite Buddhist way) as 'trishna' or 'thirst'. This is

a feeling of want or desire for something felt to be absent or

missing. It is a sense of something 'else', which somehow needs to be

attained. This is of course exactly what the advaita tradition calls

'duality'. It is, the stanza says, what keeps us dying.

 

But, in the world of duality, even dying has two aspects. Seen

mistakenly, it seems negative, as the dying of what lives. This

mistaken view is maintained by the driving force of want, which keeps

deflecting us from facing squarely what there is. As things are more

squarely faced, it turns out that dying has no genuine effect on that

which lives.

 

Thus, by facing up to things, even death and destruction can be seen

more and more positively -- as expressions of a self-reliant life

which is thereby seen doing away with all of the seeming encumbrances

that our mistaken views have heaped upon it. Paradoxically, it's only

by facing up to things that true renunciation and dispassion come

about. That is the message I get from Bhartrihari's irony, in stanza

155 of the 'Shatakatrayam'.

 

I get a similar sort of message from Shakespeare's sonnet 146. This

sonnet was written in connection with a somewhat turbulent and

disillusioning affair that he had with his 'dark lady'.

 

Poor soul, the centre of my sinful earth,

[Fooled by] these rebel pow'rs that thee array,

Why dost thou pine within and suffer dearth,

Painting thy outward walls so costly gay?

Why so large cost, having so short a lease,

Dost thou upon thy fading mansion spend?

Shall worms, inheritors of this excess,

Eat up thy charge? Is this thy body's end?

Then, soul, live thou upon thy servant's loss,

And let that pine to aggravate thy store;

Buy terms divine in selling hours of dross;

Within be fed, without be rich no more:

So shalt thou feed on Death, that feeds on men,

And Death once dead, there's no more dying then.

 

Both these pieces of verse, Bhartrihari's and Shakespeare's, remind me

that a major part of advaita practice is to face things squarely in

the world, as they come up in the course of a sadhaka's life. So, in a

way, perhaps it might help to think of two aspects in advaita sadhana.

Shri Madathil's question about 'two boats' brings this to mind.

However, I wouldn't speak of these aspects as separate 'boats'. I'd

say they are more like two sides of the same coin.

 

One aspect of advaita practice is its philosophical questioning, which

keeps reflecting back from world to truth. But, having thus reflected

back, the world of course appears again. The second aspect of advaita

practice is to face this world, with all the particular troubles and

difficulties which come up to confront and concern the sadhaka. Any

evasion here is of course a setback to the sadhana, because it

attributes a falsely frightening reality to what is mere appearance.

 

Any use of philosophical reflection (or any spiritual exercise) to

evade worldly difficulties is therefore a misuse. Worldly issues and

situations need to be dealt with in their own relative right, through

the particular terms that prevail at their own level.

 

As sadhana becomes more genuine, more and more of a sadhaka's

activities must point to truth and thus take part in the sadhana --

without either evading them or trying to drag truth down to their

level. It's thus that a sadhaka may get progressively established in

the unaffected truth. But I must confess that this is a tricky and

delicate issue, by which I am much bewildered. Perhaps I should not be

speaking of it at all.

 

Ananda

[Guest guest]

Hello Raj,

 

Yes, I see your point. Your discussion of the two types of bhaktas can be

generalized to any of the yogas as well, as you say. Those for whom the

practice has become deeply intuitive and transformational, and those for whom it

is a combination of belief, repetition, and rote memorization. I agree about

that.

 

What I think needs more textual and scriptural support is your claim:

 

By virtue of his operating thus, which may be due to his previous

samskArAs, we conclude that right knowledge (jnAna) has occurred to

him. He is, therefore, a karmayOgi if he is a grihasta like most of

us here. If he has taken to samnyAsa, a life of renunciation of

grihastAshrama in favour of constant contemplation on the Truth, he

is a samnyAsi or samnyAsayOgi or karmasamnyAsayogi.

 

===So let's say that he is a householder. OK, then it seems as though you are

saying that the proper designation for him is that he is a karmayogi. My

question is, why is the designation of him as a karmayogi more valid than the

designation of him as a bhaktayogi?

 

Another way to say it is, I'd like more discussion on the privilege you say that

the BG gives to samnyasa and karma yoga. Can not similar arguments be given

about bhakti yoga and jnana yoga?

 

Another question is, can you find anything in Shankara's texts to support the

emphasis on amnyasa and karma yoga?

 

Pranaams,

 

--Greg

[Guest guest]

--- Gregory Goode <goode wrote:

> Another question is, can you find anything in

> Shankara's texts to support the emphasis on amnyasa

> and karma yoga?

 

Namaste Gregji,

 

Shri Sha~Nkara had always emphasised that the vedic

religion deals only with jnAna and Karma. In His

introduction to Gita bhAshyam, He makes it clear to us

that only two paths are there in vedic dharma viz.

karma and jnAna (dvividho hi vedokto dharmaH

pravRRIttilakshaNo nivRRIttilakshaNaH cha). Also, in

the introduction to the 4th chapter, He mentions that

with the 2nd (jnAna yoga) and 3rd chapter (karma yoga)

the entire essense of vedic dharma has been explained

and that the whole of Gita only teaches us these two

paths, the path of samnyAsa with jnAna and the path of

karma yoga which is the stepping stone to the former

path.

 

Other than the above quote from Gita, AchArya has

explained the path to be followed in advaita many a

times in his commentaries.

 

"kevalAd EvajnAnAd moksha iti artho nishchito gItAsu

arvopaniShatsu cha" - It has been determined from Gita

and all the upanishads that liberation can be attained

only through jnAna.

 

"tasmAd gItAsu kevalAd eva tattvajnAnAd mokshaprAptiH

iti nishchitaH arthaH" - (same meaning as of above)

 

Now some may quote the following verse from

vivekachUdAmaNi which say that bhakti yoga is a means

to moksha,

 

"moksha kAraNa sAmagryAM

bhaktireva garIyasI

sva svarUpAnusandhAnaM

bhaktiriyabhidhIyate"

 

It is crystal clear that this line is a copy from

nArada-bhakti-sUtra "trisatyasya bhaktireva garIyasI

bhaktireva garIyasI". As for the definition of bhakti

as 'sva-svarUpAnusandhAnam', it is not how AchArya

defined bhakti in the 12th chapter of Gita. So this

line from vivekachUdAmaNi cannot come from the pen of

the great Shri Sha~Nkara. Followers who cannot agree

to this view are requested to read Shri Sha~Nkara's

works on the prasthAna-traya.

 

There was an off-shoot of this thread towards bhakti

last week. This post is not intended to start any

controversy in the thread. I am just noting down what

I have understood from reading Shri Sha~Nkara works. I

too agree that bhakti is the first and foremost

religion of India.

 

Yesterday I had the privilage of visiting Kaladi, the

birth place of Shri Adi Sha~Nkara.

 

hara hara sha~Nkara jaya jaya sha~Nkara

 

Hari Om

 

 

 

 

 

 

 

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[Guest guest]

Namaste Ranjeet-ji !

 

A chariot runs on four wheels.

 

Yoga ( union with GOd) is like a Chariot.

 

The four wheels of this Chariot (Yoga) are

 

1) Bhakti

 

2) Karma

 

3) Jnana

 

4) Raja

 

Without Jnana , Bhakti Is Blind.

 

Without Bhakti, Jnana is Lame.

 

i can never in my dreams also believe that our beloved Shankara

Bhagvadapada did not advocate the 'bhakti' marga . for himself was

inwardly a bhakta at heart and a jnani outwardly.

 

 

i would like to narrate an incident that happened in Adi Shankara

Bhagvadapada's life .

 

Acharya Sankara reached the feet of his Guru, Sri

GOvindapaadaachaarya, and on the banks of Narmada, the Nambootiri-boy

from Kaaladi got initiated into the secrets of the Mahaavaakyas. At

the end of his short but intense study, Sankara, the inspired

missionary, wanting to fulfil his glorious work, craved for the

blessings of his teacher. Govindapaada Acharya tested Sankara by

ordering him to write an exhaustive commentary (Bhaashya) upon the

Vishnu Sahasranaama. He accomplished this great task and the very

first work of the Upanishadic commentator, Sankara, the greatest

Hindu missionary of the 7th century, thus came to see the light of

the day.

 

Govindaachaarya, satisfied with the proficiency of the student

blessed him and set him on the road of service and action. Earning

the grace of the teacher and the blessings of Lord Vishnu, Sri

Sankara inaugurated an incomparable revival movement of the decadent

culture of the 7th century Hinduism.

 

http://www.mantraonnet.com/vs/introduction.html - 32k - Cached

 

Adi Shankara did not stop with this. He went on to compose many

devotional hymns on many hindu deities.

 

Why would a Jnani established in the the pur wisdom of ADVAITA or non-

dualism be motivated to compose such great hymns on Siva ( sivananda

lahari) , On devi ( all the hymns on Lakshmi, sarswati, annapurna etc)

and on Lord Hari ( govindashtakam, baja govindam etc?)

 

For , Adi sankara knew and realized that in the end Para Bhakti and

Para Jnana are SYNONYMOUS- THEY ARE NOT DIFFERENT.

 

the only subtle difference is a bhakta is ruled by 'emotion' and a

jnani is ruled by 'intellect'.

 

Love is the foundation of Bhakti!

Self inquiry is the foundation of Jnana.

 

THE END RESULT IS THE SAME -UNION WITH THE DIVINE !!!

 

ranjeet-ji, i would encourage you to also read

 

1) sivananda lahari

 

2) saundarya lahari

 

and then you will realize that only a Bhakta could have composed such

devotional hymns ...

 

but i do not want to hear that adi sankara did not compose these

hymns ; they were composed by another Sankara!

 

Sri Sankara has a verse, which brings out the nature of bhakti by a

few beautiful examples from Nature and human relations. (sivananda

lahari)

 

Ankolam nijabeejasantatih. It is traditionally believed that there

is a tree called the ankola tree. Its seeds fall down from the full-

grown tree. By some internal compulsion of its nature, it moves of

its own accord towards the foot of the parent tree. Having reached

it, it gently ascends clinging to the trunk and eventually becomes

one with it.

Ayaskaantopalam soochikaa. The needle is drawn to the loadstone gets

magnetized by it and becomes-itself a magnet.

 

Saadhvee naijavibhum. A pativrataa woman intensely longs with all

her heart and soul -for the company of her lord who is all the world

to her.

 

Lataa kshitiruham. A creeper meandering on the ground is on the look

out for a tree to twine itself round. Having found it, it envelops

it on all sides and cannot be separated from it even with great

force.

 

Sindhussaridvallabham. The rivers, which take rise in distant

mountains rush forth with turbulent avidity to flow into the sea. The

rivers become one with the waters of the sea and their water becomes

salty even as the seawater is salty.

 

The attraction in all these cases is natural and spontaneous, not a

calculated or artificial one. At the start they feel separate from

that to which each of them is attracted. But they cannot subsist in

their separation. The seed, the needle, the Saadhvee, the creeper

and the rivers find the, fulfillment of their being in the union and

eventually, in their identity with that which alone makes for their

completion.

 

To the Saadhvee i.e. the pativrataa, the true wife, her husband is

her all. He is her very life. Separation from him even for a second

causes her intense anguish. The rivers rise on mountaintops, where

clouds pour out what they took out from the sea, their original

source and the ultimate goal. They flow in torrents and fall in

cascades, roaring with fury betokening their eagerness to meet their

lord, the saridvallabha and then they merge in its bosom.

 

In these successive ways does the true devotee pine for God and draw

himself to him. The final example illustrates the intense

thoroughness of devotional attraction with the background of the

ultimate Advaitic truth. Devotion is the link between the devotee

and Deity. The devotee is unhappy in separation from God. He longs

for union with the Supreme Being. Separation signifies duality,

dvaitabhaava.

 

The goal of bhakti is the annulment of duality and the attainment of

oneness, a dvaitabhaava. The ankola seed becomes one with the tree

indistinguishable from it. The creeper twines round the tree for the

rest of its life. The needle getting magnetized itself becomes a

magnet. The Saadhvee loses her separate individuality in the

personality of her pati, her lord. All the rivers of different names

and forms lose their distinctness when they become one with the sea.

What was the river water be comes the seawater.

 

These examples also show that God is our source and our sanctuary.

Ultimately being oneself is to realize one's true Self, which is

God. 'That is the consummation of Bhakti. True prayer is not asking

for this and that which are alien to us. Which are things outside of

us. The true devotee prayer to God to give himself to himself. "Give

me my own nature" madeeyam eva svaroopam dehi. In the last analysis

since each man's true nature is God himself 'Give me to myself' means

give thyself to me'.

 

This truth is wonderfully brought out in another prayer that Sri

Sankara Sang in his Saundaryalahari. The prayer starts with the

words

 

"Bhavaani tvam daase mayi vitara drshtim sakarunaam."

 

Addressing, the Mother of the universe its Bhavaani, Sri Sankara

prays: 'Be pleased to cast thy gracious look oil me, Thy servant'.

The interesting words here are, 'Bhavaani tvam', which mean 'Oh

Bhavani!' Thou' (mayest be pleased to shed Thy gracious look on me.)

 

Here 'Bhavaani' is the, vocative case; it apostrophizes the Supreme

Mother with one of her names. 'Tvam' means Thou and in the sentence

functions as the grammatical subject of what is to follow.

But, 'Bhavaani' is also a verb in the first person singular future

tense, which means 'may I become' and 'tvam' means 'Thou'. The first

two words of the prayer can also mean 'May I become Thou'.

 

Sri Sankara says that as soon as the Supreme Mother hears these first

two words of her devotee's prayer, without waiting for what was to

follow, she immediately (tadaiva) bestows on him identity with

herself, nijasaayujyapadaveem. Giving up the duality consciousness

(dvaitabhaava) of a servant, (daasa), the, devotee attains the

Advaita stage of oneness with the Supreme. That is the ultimate goal

of bhakti.

 

One way of worshipping God is to consider our body as the temple of

God and whatever we do as itself worship of God. In another prayer,

one addressed to Siva, Sri Sankara bids us think as follows in

relation to Siva:

 

My inner atman is Thou alone. My buddhi is thy consort. My praanas

are thy companions. My body is thy temple. The way in which I enjoy

the things of the senses is thy worship. My sleep is samaadhic

contemplation of thee; my wanderings are the circumambulation of

Thee, All that I talk is praise of thee. Whatever I do is worship of

thee.

 

(http://www.hindubooks.org/aspects_of_our_religion/the_spiritual_path/

 

Ranjeet-ji, ultimately, it is all a matter of semantics!

 

We have not gathered here to argue whether Adi Sankara advocated a

path of Jnana or Bhakti? we are here to follow whatever path suits

our temperament or svabhava. If you like to do a lot of self

analysis, then Jnana is the path for you! But if Love is your guiding

emotion then Bhakti is the path for you! In the ultimate analysis,

they are not competitive paths , rather complmentary! Shri

Ramakrishna. A PARAMA Kali Bhakta , turned TO JNANA MARGA ON HIS

GURU'S ADVICE. and his Guru Totapuri , HIMSELF A PARAMA JNANI ,

turned to worshipping Mother Kali on sri Ramkrishna's advice.

 

love and regards

[Guest guest]

Namaste Gregji.

 

My comments are in brackets .

 

> What I think needs more textual and scriptural support is your

claim:

>

> By virtue of his operating thus, which may be due to his

previous

> samskArAs, we conclude that right knowledge (jnAna) has occurred

to

> him. He is, therefore, a karmayOgi if he is a grihasta like

most of

> us here. If he has taken to samnyAsa, a life of renunciation of

> grihastAshrama in favour of constant contemplation on the Truth,

he

> is a samnyAsi or samnyAsayOgi or karmasamnyAsayogi.

>

> ===So let's say that he is a householder. OK, then it seems as

though you are saying that the proper designation for him is that he

is a karmayogi. My question is, why is the designation of him as a

karmayogi more valid than the designation of him as a bhaktayogi?

 

[Your question has epistemological import. We need to be careful

about the way we are systematizing knowledge. The terminology used

needs to be consistent with scripture. Personally, if you call him a

bhaktayOgi, in the context of our discussion, I would still

understand the term to mean a karmayOgi. But, anotehr person, who

hasn't read and understood the scripture, would take bhakti here to

mean a unique, specific path (nishtha) different from others.]

 

[The verse in question is the third one in Chapter 3. Shankara has

commented on it extensively. The translation of his commentary by

Sw. GambhIrAnandaji is quoted below:]

 

QUOTE

 

3.3 Anagha, O unblemished one, O sinless one; [This word of address

suggests that Arjuna is qualified to receive the Lord's instruction.]

dvividha, two kinds of ; nistha, steadfastness, persistence in what

is undertaken; asmin loke, in this world, for the people of the three

castes who are qualified for following the scriptures; prokta, were

spoken of; maya, by Me, the omniscient God, who had revealed for them

the traditional teachings of the Vedas, which are the means of

securing prosperity and the highest Goal; pura, in the days of yore,

in the beginning the creation, after having brought into being the

creatures. Now then, which is that steadfastness of two kinds? In

answer the Lord says: The steadfastness jnanayogena, through the Yoga

of Knowledge-Knowledge itself being the Yoga [Here jnana, Knowledge,

refers to the knowledge of the supreme Reality, and Yoga is used in

the derivative sense of 'that (Knowledge) through which one gets

united with Brahman'.]-; had been stated sankhyanam, for the men of

realization-those possessed of the Knowledge arising from the

discrimination with regard to the Self and the not-Self, those who

have espoused monasticism from the stage of Celibacy; itself, those

to whom the entity presented by the Vedantic knowledge has become

fully ascertained (see Mu. 3.2.6)-,the monks who are known as the

parama-hamsas, those who are established in Brahman alone. And the

steadfastness karma-yogena, through the Yoga of Action-action itself

being the Yoga [Yoga here means 'that through which one gets united

with, comes to have, prosperity', i.e. such actions as go by the name

of righteousness and are prescribed by the scriptures.] had been

stated yoginam, for the yogis, the men of action (rites and duties).

This is the idea. Again, had it been intended or stated or if it will

be stated in the Gita by the Lord-and if it has also been so stated

in the Vedas-that Knowledge and action are to be practised in

combination by one and the same person for attaining the same human

Goal, why then should He here tell His dear supplicant Arjuna, that

steadfastness in either Knowledge or action is to be practised only

by different persons who are respectively qualified? If, on the other

hand, it be supposed that the Lord's idea is, 'After hearing about

both Knowledge and action, Arjuna will himself practise them (in

combination); but, to others, I shall speak of them as being meant to

be pursued by different persons', then the Lord would be imagined to

be unreliable, being possessed of likes and dislikes! And that is

untenable. So, from no point of view whatsoever can there be a

combination of Knowledge and action. And what has been said by Arjuna

regarding superiority of Wisdom over action, that stands confirmed

for not having been refuted; and (it also stands confirmed) that

steadfastness in Knowledge is suitable for being practised by monks

alone. And from the statement that they (Knowledge and action) are to

be followed by different persons, it is understood that this has the

Lord's approval. Noticing that Arjuna had become dejected under the

impression, 'You are urging me to that very action which is a source

of bondage', and was thinking thus, 'I shall not undertake action',

the Lord said, 'Na karmanam anarambhat, not by abstaining from

action,' etc. Or:-When steadfastness in Knowledge and steadfastness

in action become incapable of being pursued simultaneously by one and

the same person owing to mutual contradiction, then, since it may be

concluded that they become the cause of attaining the human Goal

independently of each other, therefore, in order to show-that the

steadfastness in action is a means to the human Goal, not

independently, but by virtue of being instrumental in securing

steadfastness in Knowledge; and that, on the other hand,

steadfastness in Knowledge, having come into being through the means

of steadfastness in action, leads to the human Goal independently

without anticipating anything else-,the Lord said:

 

UNQUOTE

 

[The word used in the verse is nistha (translated as steadfastness,

persistence in what is undertaken). When you call someone a

bhaktayOgi, you naturally have to ask what his persistence or

steadfastness is all about with reference to this particular verse.

Bhakti is a natural element in both the nishtas mentioned in in the

verse. Both sanyAsi and karmayOgi are spontaneous bhaktAs. So, a

bhaktayOgi can be either.]

 

> Another way to say it is, I'd like more discussion on the privilege

you say that the BG gives to samnyasa and karma yoga. Can not

similar arguments be given about bhakti yoga and jnana yoga?

 

(SrImad Bhagavad GItA discusses bhakti in great detail despite the

above classification in 3.3. As I said, bhakti is a natural element

in both nishthas. JnAna Yoga is samnyAsa. It is one of the two

nishtas. Chapter 2 is devoted entirely to the transcendental

knowledge (about the Self) that a seeker must acquire. In fact, all

that one must know about the Self is there in that Chapter. Bhagwan

should have closed shop after that Chapter but for Arjuna's lingering

doubts and insistence to know more.]

>

> Another question is, can you find anything in Shankara's texts to

support the emphasis on amnyasa and karma yoga?

 

[Ranjeetji has already done a splendid job. He is the fittest person

to have done it. I can't compete with him there. Perhaps, Maniji

and others can also contribute. Besides, isn't Shankara's commentary

quoted above an endorsement?]

 

PraNAms.

 

Madathil Nair

[Guest guest]

Dear Adimaji,

 

As usual, your post was a very refreshing one, soaked

with bhakti. However, my rather stuborn nature to

follow Shri sha~NkarabhagavatpAda's teachings force me

to disagree on all the points below.

 

Adimaji, let us agree to disagree..

 

hara hara sha~Nkara jaya jaya sha~Nkara

 

--------------

> The four wheels of this Chariot (Yoga) are

>

> 1) Bhakti

> 2) Karma

> 3) Jnana

> 4) Raja

> Without Jnana , Bhakti Is Blind.

> Without Bhakti, Jnana is Lame.

------

> i can never in my dreams also believe that our

beloved Shankara Bhagvadapada did not advocate the

'bhakti' marga . for himself was

> inwardly a bhakta at heart and a jnani outwardly.

------

Govindapaada Acharya tested Sankara by ordering him to

write an exhaustive commentary(Bhaashya) upon the

> Vishnu Sahasranaama.

------

> Why would a Jnani established in the the pur wisdom

> of ADVAITA or non-dualism be motivated to compose

such great hymns on Siva ( sivananda lahari) , On devi

( all the hymns on Lakshmi,sarswati, annapurna etc)

> and on Lord Hari ( govindashtakam, baja govindam

> etc?)

------

For , Adi sankara knew and realized that in the end

> Para Bhakti and Para Jnana are SYNONYMOUS- THEY ARE

NOT DIFFERENT.

> the only subtle difference is a bhakta is ruled by

> 'emotion' and a jnani is ruled by 'intellect'.

------

THE END RESULT IS THE SAME -UNION WITH THE DIVINE

> !!!

------

> but i do not want to hear that adi sankara did not

> compose these hymns ;

------

 

 

 

 

 

 

 

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[Guest guest]

Namaste Adiji and Ranjeetji.

 

I can find common ground between you both. There is no need to agree

to disagree.

 

First of all, let us stick to scripture – SrImad Bhagavad GItA in our

present context - and accept Sankara's endorsement of Verse 3.03

that there are only two niSthAs (jnAna yOga known as samnyAsa and

karmayOga). Let us call them niSthAs – not paths – as the English

word may mislead.

 

Sankara was a jnAni – a samnyAsi. As he composed many stOtras, he

was a bhakta too. Bhakti and jnAna are two sides of the same coin.

They are simply inter-complementary. With jnAna there is spontaneous

bhakti. JnAna, as Sankara has explained, is niSthA (steadfastness as

translated by Sw. Gambhiranandaji) in the knowledge of the Self.

That steadfastness is bhakti because the jnAni doesn't see anything

other than the Self which is himself. If Sankara, therefore,

composed verses in praise of LalitA MahAtripura Sundari for instance,

he was in right advaitic sense equating Her with his own Real Self

or Brahman or Consciousness and seeing the sameness of everything and

himself in that Ultimate Mother. This jnAna or bhakti is an

intoxication with Self Knowledge. It is being Love Absolute. Hence,

we have the Soundarya Lahari, Sivananda Lahari etc. from his

inimitable pen.

 

At our level, assuming that all of us are grihastas, our niSthA

should be in Karma YOga, where each action is an oblation offered

unto the Self on the altar of the Self. Practice of Raja, Kundalini,

DhyAna, KriyA yOgAs etc. thus become action - practices towards the

achievement of an Ultimate Goal. Then, what is our bhakti like? As

advaitins, we have an unwavering intellectual appreciation of the

advaitic Truth, but it has not yet flowered into full Realization

(jnAna) due to lack of perfect chittaSuddhi. In that sense, there is

an *apparent* separation between us and the Self which we are trying

to bridge through Karma YOga which may or may not include one or more

of the practices mentioned above. But, there is no doubting the fact

that we are in love with the Self, for it is us that we

unconditionally love without reservations.

 

In the case of a Devi bhakta advaitin, he is convinced that She is

Consciousness – his own Self . However, he has not yet been able to

realize full identity with Her. He is thus in the role of a bhakta

undertaking certain right actions for that Realization to

materialize. The right way to perform such actions is karma yOga

whereby he moves towards jnAna – the knowledge of the Self which he

has identified as the Devi. In his case, therefore, his bhakti

karmAs and bhakti chintanam are a means for swaswaroopa

anusndhAnam, because his ultimate goal is the realization that he is

none other than Consciousness – the Devi. Thus, whatever he does as

a bhakta is karma yOga with a total sense of surrender and

selflessness. Kindly note that even this surrender should be without

any sense of agency or surrenderership in the same manner as all the

rest of the actions performed in karma yOga, whereby bhakti itself

becomes an offering by Her at Her own Lotus Feet. If the bhakta

acknowledges that both his role as bhakta and his bhakti belongs to

Her only, how can there be a surrenderership? Thus, bhakti is

inherent in the spontaneity called Karma YOga whether there is a

deity interposed between the sAdhaka and his ultimate goal. In the

latter case, the advaitic goal itself becomes the deity.

 

If this is accepted, then there is no contradiction in the Viveka

Chudamani verse quoted by Ranjeetji. Neither do we have to question

its authorship - an exercise in scholarship which we can comfortably

do without in our current quest and context.

 

Thus, the Lord said in Chapter 12 of SrImad Bhagavad GItA which

deals with bhakti:

 

"Those ever steadfast devotees who worship with supreme faith by

fixing their mind on Me as personal God, I consider them to be the

best yogis." (12.02)

 

"But those who worship the imperishable, the undefinable, the

unmanifest, the omnipresent, the unthinkable, the unchanging, the

immovable, and the eternal Brahman; (12.03)

 

Restraining all the senses, even minded under all circumstances,

engaged in the welfare of all creatures, they also attain Me." (12.04)

 

(Translation by Dr. Ramanand Prasad)

 

Kindly note the stress on `steadfastness' in 12.02. It is consistent

with 3.03 where the two types of steadfastness under discussion are

proclaimed. Also, please note that the last goal to be achieved

is "Me", whereby the Lord and Brahman stand equated.

 

Thus, for Sankara, jnAna was bhakti because he was already steadfast

in it as a jnAni – samnyAsi, whereas, for us for whom karma yOga is

prescribed for the attainment of jnAna, bhakti is a role, which if

practiced in a steadfast manner in full karma yOga spirit, becomes a

means to the jnAna/bhakti Sankara possessed or rather Sankara was.

 

Thus, bhakti is there in both the niSthAs. There is, therefore, no

need to separate out and identify it as a third niSthA, as that would

go against the scripture.

 

Hope I am clear.

 

PraNAms.

 

Madathil Nair

__________________________

advaitin, Ranjeet Sankar <thefinalsearch>

wrote:

> Dear Adimaji,

>

> As usual, your post was a very refreshing one, soaked

> with bhakti. However, my rather stuborn nature to

> follow Shri sha~NkarabhagavatpAda's teachings force me

> to disagree on all the points below.

......................

[Guest guest]

Namashkar Nair-ji for your compassionate post.

 

i am going to post some verses from Srimad Bhagvat Gita

 

and i know Adi Shankara wrote a commentary on the Gita . Please let

me know how Shankara Bhagvadapada interpreted these verses.

 

bhaktyA mAm abhijAnAti yAvAn yaz cA 'smi tattvataH,

tato mAM tattvato jnAtvA vizate tada anantaram"

 

(Bhagavad Gita 18.55)

 

"By devotion (Divine Love) he knows Me in truth, What and Who I am;

then having known Me in truth, he forthwith enters into Me."

 

another verse

 

(Bhagwad Gita 11.55)

 

mat-karma-krn mat-paramo

mad-bhaktah sanga-varjitah

nirvairah sarva-bhutesu

yah sa mam eti pandava

 

 

 

My dear Arjuna, he who engages in My pure devotional service, free

from the contaminations of fruitive activities and mental

speculation, he who works for Me, who makes Me the supreme goal of

his life, and who is friendly to every living being—he certainly

comes to Me.

 

( Bhagwat Gita 7.26)

 

TEXT 26

 

 

 

vedaham samatitani

vartamanani carjuna

bhavisyani ca bhutani

mam tu veda na kascana

 

 

 

O Arjuna, as the Supreme Personality of Godhead, I know everything

that has happened in the past, all that is happening in the present,

and all things that are yet to come. I also know all living entities;

but Me no one knows.

 

 

Bhagwat Gita 18.65 )

 

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaishyasi satyam te

pratijane priyo 'si me

 

 

 

 

Always think of Me, become My devotee, worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise you

this because you are My very dear friend.

 

**********************************************************************

this is just a sample!!!

 

now, Learned advaitins ! i invite you all to please ENLIGHTEN me on

how ADI SANKARA BHAGVADAPADA 'INTERPRETED' these verses in his gita-

bhasya.

 

One needs to read ADI SANKARA'S Hari Sthuthi, PRABODHA SUDHAKARA to

know and appreciate the Jnani and Bhakta are One and as Nair-ji has

so wisely put it , they are two sides of the same coin!

 

Just think! Why would devotees find a SRI-CHAKRA in Sri Ramana

Maharishi's Loin Cloth after he attained Maha-samadhi? And FOLKS!

Sri Ramana was a Parama-Jnani!

 

 

here are some verses from Prabodha Sudhakaram by Adi Sankara !

 

yamunA nikaTa taTa sthita

vrindAvana kAnane mahAramye

 

kalpa druma talabhUmau

caraNaM caraNopari sthApya (shloka. 184)

 

tishTaMtaM ghana nIlaM

sva tejasA bhAsayanta miha vizvaM

 

pItAmbara paridhAnaM

candana karpUra lipta sarvAGgam. (185)

 

Lord Krishna sits with His

one leg crossed over the other,

under the wish-yielding Kalpa. tree,

in a most beautiful flowery bower in Vrindavana,

situated near the banks of the river Yamuna.

 

His complexion as a dark rain-ladden cloud,

illuminates the whole world with its Luster.

He is dressed in yellow silk garments and

all parts of His transcendental body are anointed

with the paste of sandalwood and camphor.

 

Akarna pUrna netraM

kuNDala yuga maNDita zravaNaM

 

manda smita mukha kamalaM

sa kaustubhO dAra maNi hAraM (186)

 

valayAGgulIya kAdyA nujjvala yantaM svalankArAn

gala vilulita vana mAlaM sva tejasApAsta kali kAlaM. (shloka. 187)

 

His large captivating eyes seem to reach almost to

His ears which are adorned with glittering earrings.

 

A sweet, gentle, enchanting smile blooms

from His lotus face. He is wearing jewelery

made of precious stones, pearls and

the celestial jem, Kaustubha.

 

The radiance of His transcendental body

enhances the splendour of the golden bracelets, rings

and the other ornaments present on Him.

 

Around His neck, the vanamala garland

made of five heavenly fragrant flowers,

is gently swaying to and fro.

His very brilliance and beauty drives away

the sinful effects of the dark age of Kali.

 

gunjAravAli kalitaM

gunjA puGjAnvite zirasi

 

bhuGjAnaM saha gopaiH

kunjAn tar vartinaM hariM smarata. (188)

 

mandAra puSpa vAsita

mandAnila sevita parAnandaM

 

mandAkinI yuta padaM namata

mahAnanda daM mahA puruSaM. (189)

 

The curly locks of His dark hair surrounded by

the vines and fragrant flowers of the divine bower,

are attracting the intoxicated, noisy, bumble bees.

 

Fondly remember and contemplate upon Lord Hari

Who is frolicking in the bower along with His

cowherd playmates and eating His midday meal joyfully.

 

Offering worship and prayers, meditate upon

that Supreme Personality, Sri Krishna,

the Bestower of the highest Bliss!

He is fanned by the gentle breeze, scented with

> the fragrance of heavenly 'mandAra' flowers,

and His lotus feet are attended by

the sacred celestial river, Ganges.

 

surabhIkRta digvalayaM

surabhi zatair AvritaH paritaH

 

surabhIti kSapaNa mahA

sura bhImaM yAdavaM namata. (shloka. 190)

 

His Divine fragrance pervades all around

as He is encircled by hundreds of blessed cows

who are attracted by His captivating beauty and

soul-stirring ethereal music pouring from His flute.

 

Let us offer our humble obeisance to beloved Lord,

Sri Krishna, the Descendent of Yadu dynasty,

Who even drives away the fears of heavenly gods

by terrifying and conquering the demoniac forces

with His supreme valor.

 

-'Prabodha Sudhakara' verses 184-190

Adi Jagadguru Sri Shankaracarya Bhagavatpada

(HARI_PYARI POSTED THIS IN MY GROUP SADHANA_SHAKTI)

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well, Ranjit-ji and Nair-ji ? Only a Saguna-Upasaka can pen such

beautiful lines on Lord Krishna!!!

 

FOR A JNANI, BHAKTI COMES NATURALLY !

 

AND TO A BHAKTA , JNANA COMES But slowly ....