Atmaj~jAna

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From; H.N.Sreenivasa Murthy

Pranams to all.

Sri Shankara in Prashnopanishad ( Prashna 6 Mantra 2) states:

< vacanasya akArakatvAt | na hi vacanaM vastunO anyathAkaraNE vyApriyatE | kiM tarhi yathABUtArthAvadyOtanE ||

Texts cannot create things anew, since a text is not meant to reverse anything. What is its function then? It is concerned with revealing things as they are.>

In Bruhadaranyakopanishad [ 1-4-10] he states:

<yathABUtArthavAditvAt vEdasya ||

Veda states fact as the fact is>]

From the above two excerpts it is evident that Upanishads remind us the facts which we are not aware of. They draw our attention to these facts.

Is it possible for a mumukshu to realise his true nature which has been proclaimed and established by upanishads without resorting to Nirvikalpasamdhi, manOnASha, elimination of dRShya etc. etc., which have been advocated in many of the recent postings? Have these things been mentioned in the ten principal upanishads?

I request the learned and enlightened members to examine the above stated questions in the light of Sri Shankara's commentaries ONLY and give their understandings and findings.

With warm and respectful regards,

Sreenivasa Murthy

 

 

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sreenivasa murthy <narayana145 (AT) (DOT) co.in> wrote: From; H.N.Sreenivasa Murthy

Pranams to all.

Sri Shankara in Prashnopanishad ( Prashna 6 Mantra 2) states:

< vacanasya akArakatvAt | na hi vacanaM vastunO anyathAkaraNE vyApriyatE | kiM tarhi yathABUtArthAvadyOtanE ||

Texts cannot create things anew, since a text is not meant to reverse anything. What is its function then? It is concerned with revealing things as they are.>

In Bruhadaranyakopanishad [ 1-4-10] he states:

<yathABUtArthavAditvAt vEdasya ||

Veda states fact as the fact is>]

From the above two excerpts it is evident that Upanishads remind us the facts which we are not aware of. They draw our attention to these facts.

Is it possible for a mumukshu to realise his true nature which has been proclaimed and established by upanishads without resorting to Nirvikalpasamdhi, manOnASha, elimination of dRShya etc. etc., which have been advocated in many of the recent postings? Have these things been mentioned in the ten principal upanishads?

I request the learned and enlightened members to examine the above stated questions in the light of Sri Shankara's commentaries ONLY and give their understandings and findings.

From

Sankarraman

My study of the commentaries of Samkara are only superficial. But I frequently come upon the statements in them that the knowledge of the self is not possible through any of the pramanas, in view of its nature of non-duality, but only through the Upanishadic Knowledge. Here I understand by the term Upanishdhic knowledge, the perception of the Self by the Self only and not merely the contents of the text, which may be the first view. As the Self is apparently eroded by the notions of the non-self, resort to nirvikalpa samadhi, elimination of drisya, coming upon the unassailable I through akhandhakhara vritt, that is tracing the source of the I, instead of being carried away by objectivity- all these things are a sine qua non for the realization. That the texts cannot create anything new refers only to the vastu-tantra nature of the self as against the kartu tantra involving meditation on something external,

alien to the self. But this aspect is only a glorious commentary on the natural, effortless, being of the self. But since we are implicated in the non-self by virtue of our many vasanas, recourse to the practices mentioned by you are necessary, which have been reduced to the barest essentil minimum by Bhaghavan Ramana, which is self-enquiry by tracing the source of the I. If, fortunately, we are free from vasanas, we can proceed from the immediate datum of all our experience-the I thought. But since we are enamoured of the non-self in many a way, the most dangerous of which is sastravasana, very much dissuaded by all great men, most vehemently by Bhaghavan, we need all these props, lest we shold go retrogade. My answer is not intellectually relevant to your query for which theoretical knowledge of the sastras is very much essential. I may be excused for this lapse. Let some learned members answer the question.

Sankarraman

 

 

 

 

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