advaita vedAnta & pAtanjala yoga

[Guest guest]

Namaste Rameshji,

 

Thanks for connecting all diverging points from previous discussions

to present a coherent view. I would like to add on a few of my

observations objectively:

 

1. Yoga - There is a common misconception that the word Yoga &

Patanjali's Yoga Darshana are synonyms. It may not be so. The word

Yoga has many definitions. However, I will confine this discussion to

mean 'mental disciplines' only. There are many types of Yoga for which

there is scriptural sanction. The Agamas teach different variations of

Yoga disciplines of which Kundalini & Hatha Yoga are among many. Even

the Tamil text Thirumanthiram is an elaborate exposition of Yoga based

of Shaiva agamas which is in variance with Patanjali's Yoga (although

the author presents a synthesis of both). Therefore, it may be an

error to equate Patanjali Yoga to the Yoga references found in

Prasthana Trayi and Shankara's authentic works. Yoga disciplines did

not originate from Patanjali Yoga Sutras. As you have rightly pointed

out, it finds its source in the Shruti. Hence, it would be far fetched

for one to conclude that all references of Yoga in the shruti are

based on Patanjali's Yoga. Therefore we have to first drop this

assumption before discussing further.

 

2. Yoga as mental discipline (Upasana & Nididhyasana) - Yoga in

principle is a mental discipline as per both Shruti and Patanjali's

Yoga. Being a purely mental discipline we can equate Yoga to mean

either Upasana or Nididhyasana. Any sort meditation with a pratika or

anything from meditation on Pranava (om) or even purusha suktam can be

seen as Yoga; to be specific: Upasana. However, Nididhyasana is

different from Upasana. In Nididhyasana, the meditation is on the

knowledge of Jiva-Brahma-aikyam (oneness of Self and Brahman). This

too can be called as Yoga (or dhyana) by virtue of it being a mental

discipline. However, Upasanas are purusha tantra sadhanas (entirelly

dependent on the will of the practitioner) while Nididhyasana is a

Vastu tantra sadhana (entirely dependent on the vastu i.e. the Atman).

Both can be termed as Yoga for they are mental disciplines. However

the specific means of each differs in the sense that in Upasana, the

knowledge of Jiva-brahma-aikya is not the object of meditation, while

the other (Nididhyasana) is meditation on this knowledge (advaita).

Kanchi Maha Swamigal explains it well in the discourses posted by Prof

VK (pls read post on Kanch Maha Swamigal's lectures no. 60). With this

understanding let us approach the quote from Naishkarmya Siddhi:

 

<<

then the renunciation of karma through sannyAsa

then *yogAbhyAsa*

then concentration of the citta

then the understanding of statements like 'tat tvam asi'

then the destruction of avidyA

then being settled in the Self alone

>>

 

In the context of the above verse from Naishkarmya Siddhi, the word

Yogabhyasa neither refers to Patanjali Yoga nor Nididhyasana. It

actually refers to Upasana which any Sannyasi would immediately

observe after taking Sannyasa. The common aid used in their Upasana is

Pranava Japa or repetition of Om mentally. Such Upasanas can help in

gaining an inward looking mind which is very important for

Shravana-Manana-Nididhyasana. Or Upasana can also help one gain

Asamprajnata Samadhi which helps in the purification process. In no

certain terms can we conclude that it is a Jnana Sadhana due to the

fact that Sannyasa preceded it. Sannyasa, in orthodox terms, is the

renunciation of Nitya, Naimittika & Kamya Karmas which can be called

as Vaidika Karmas. Upon taking Sannyasa, one abandons Vaidika Karmas

(loukika karmas will still remain) and takes up various Upasanas to

cultivate the qualifications for Jnana Sadhana. Only after acquiring

the prepared mind (or a purified mind) shall one take up Jnana

Sadhana, which is mentioned as 'Understanding statements like tat tvam

asi' by Sureshvara. So the Yogabhyasa after Sannyasa is to be seen as

Upasana for the sake of mental purification. If you were to look

carefully at the order as mentioned in the verse, you would realize

that the destruction of avidya comes about only after the dawn of

knowledge and not after Yoga. Or else to be established in the Self,

Yoga would have been the primary means. Sureshvara is being absolutely

faithful to Shruti and his Guru by clearly stating that it is the

knowledge of Oneness that destroys avidya. I realized that you have

consdiered Yoga to be Jnana Sadhana. In reality, it is to be seen as

Upasana only or rather Manasa Karma (mental action) which will bear

fruit eventually by conferring Chitta Shuddhi (mental purification) or

entry to Brahma loka.

 

2. Value of Yoga - No Vedantin will say Yoga is useless. In fact Yoga

makes a person with prior qualifications like Viveka, Vairagya &

Mumukshutva complete or a Uttama Adhikari. Yoga is great help in the

process of preparing our minds but the final lap is still Jnana

Sadhana without which freedom (moksha) cannot be gained.

 

Cheers and Om,

 

Kathirasan

 

On 9/7/06, Ramesh Krishnamurthy <rkmurthy > wrote:

> Namaste to all sAdhaka-s,

>

> The discussion on the utility or otherwise of nirvikalpa samAdhi has

> been an interesting one, but I think most disagreements arise because

> people focus on specific texts or teachers instead of looking at the

> tradition as a whole. This is really unfortunate.

>

> So here is my understanding, for what its worth.

>