Naishkarmyasiddhi

[Guest guest]

H.N.Sreenivasa Murthy

Pranams to all the members.

The following Shloka is from the book "Naishkarmyasiddhi" Written by

Sri Sureshwaracharya.

QUOTE:

SrAvitO vEtti vAkyArthaM na cEt tatvamasItyataH |

tvampadArthAnaBij~jatvAdatastatprakriyOcyatE ||

[second chapter;verse 1]

If a person who hears the text "Tat Tvam Asi" does not

understand its sense, it is because of not knowing the

meaning of the word "Tvam". So, the way to understand

it will be explained.

UNQUOTE.

What is the way to understand the true import of the word "Tvam"

and abide in and as that understanding? An enquiry into the above

is the need of all seekers. Response from the learned and enlightened members will go a lonway in realizing the Advaitic Truth.

With warm and respectful regards,

Sreenivasa Murthy

 

 

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[Guest guest]

Namaste,

 

advaitin, sreenivasa murthy <narayana145

wrote:

>

> H.N.Sreenivasa Murthy

> Pranams to all the members.

>

> The following Shloka is from the

book "Naishkarmyasiddhi" Written by

> Sri Sureshwaracharya.

> If a person who hears the text "Tat Tvam Asi" does

not

> understand its sense, it is because of not knowing

the

> meaning of the word "Tvam". So, the way to

understand

> it will be explained.

> UNQUOTE.

> What is the way to understand the true import of the word "Tvam"

> and abide in and as that understanding? An enquiry into the

> above

> is the need of all seekers. Response from the learned

> and enlightened members will go a long way in realizing the

> Advaitic Truth.

 

It is interesting sir that you brought up the word "tvam". I was

thinking about the same while reading a dialogue in "Day by Day with

Bhagavan" (Ramana).

 

 

> What is the way to understand the true import of the word "Tvam"

> and abide in

 

*one* answer to your question

is found in Sankara's commentary on the Katha Upanishad

mantra 'yadaa paJNchaavatishhThante GYaanaani manasaa saha

(II.iii.10)'.

 

Sankara says

//

He indeed (ethasyam)

(hyaVasthayam) in this (Avastha) state

(Atma) the Atman

(Svarupa prathistayam) established in its own nature

(Avidyaropavarjita) bereft of the superimposition of Avidya

//

So in Sankara's opinion, the sadhaka abides in his own self devoid

of all limiting adjuncts and the 'tvam' padartha (Self) is clearly

*perceived* (not with the physical eye) when the sadhaka abides in

this 'state' defined as Yoga or Nirvikalpa Samadhi.

 

There is an opinion I have read that 'tvam' padartha has to be

clearly seen (or understood) first before the 'tat' padartha in 'tat

tvam asi'. Please read this exchange in "Day by Day with Bhagavan"

(this book is available online from http://www.ramana-

maharshi.org/). I have added my notes as [Note:]

 

// quote

18-4-46 Afternoon

Mr. Nanavati of Bombay asked Bhagavan, "In the fifth

stanza of Arunachala Pancharatna reference is made to seeing

`Your form in everything'. What is the form referred to?"

 

Bhagavan said, "The stanza says that one should completely

surrender one's mind, turn it inwards and see `you' the Self

within [Note: Please compare this with Sankara's words above] and

then see the Self in `you' in everything.

 

It is only after seeing the Self within that one will be able to see

the Self in everything.

 

[Note: Isn't Sri Ramana pointing to seeing 'tvam' first and

then 'tat'?]

 

One must first realise there is nothing but the

Self and that he is that Self [Note: Please compare this with

Sankara's words above], and then only he can see everything

as the form of the Self.

 

That is the meaning of saying, `See the Self in everything and

everything in the Self', as is stated in the

Gita and other books.

 

It is the same truth that is taught in stanza

4 of the Reality in Forty Verses. If you have the idea that you

are something with form, that you are limited by this body, and

that being within this body you have to see through these eyes,

God and the world also will appear to you as form. If you realise

you are without form, that you are unlimited, that you alone

exist, that you are the eye, the infinite eye, what is there to be

seen apart from the infinite eye?

Apart from the eye, there is

nothing to be seen. There must be a seer for an object to be

seen, and there must be space, time, etc. But if the Self alone

exists, it is both seer and seen, and above seeing or being seen."

// un quote

 

 

regards

Sundar Rajan