Guest guest Posted October 11, 2006 Report Share Posted October 11, 2006 Dear Advaitins, Some one, or more, suggested referring to Sri Shankara's immediate disciples. I had referred to the passage below a couple of months (?) ago, but it went without notice, so I have typed the text below. I am always tentative about accepting translated texts when I cannot read or understand the source material directly for myself. So I simply offer the below for what its worth. I leave it to others to validate or otherwise. The following is from Suresvara's commentary on The Pancikaranam of Sri Shankara. Having commented on the Shankara's verses relating visva, taijasi and prajna to the letters 'a', 'u' and 'm', Sri Suresvara continues... 50-51. It has been said how the whole universe has to be reduced to the Supreme Atman which is of the nature of Pure Consiousness. Now by way of showing the process of attaining 'Samprajnata Samadhi', the essential characteristics of the Atman are being presented here: I am the Atman, the Pure Conscoiusness, eternally pure and Intelligence Absolute, ever free and One without a second. I am the Bliss Infinite. I am Vasudeva, the all-pervading Supreme Spirit and I am 'Aum'. Thus comprehending, the contemplative faculty must also be merged into that final Witness, the Abolute Atman. 52. The state of 'Nirvikalpa Samadhi' is being narrated now: When the contemplative mind is merged into the Atman, the Pure Consciousness, then it should not be disturbed. One should then remain as that Infinite Consciousnes like the full and motionless ocean. 53. Constant practice of this Samadhi gradually culminates in realization: Thus attaining perfect absorption through constant practice, an aspirant, endowed with faith and devotion, and having overcome the sense and anger, perceives (realizes) the Atman, the One without a second. 54. It may be argued that such constant practice is not possible in the presence of mundane duties. In reply it is being brought to our notice that renunciation of, or aversion to, all perishable objects, the most important pre-requisite for an aspirant, has to be developed firmly right through the period of that practice: This empirical world, as a whole, is of the nature of 'sorrow', in the beginning, in the middle, and in the end. Therefor, after renouncing everything an aspirant should steadfastly be established in Truth. (originally published by Advaita Ashrama 1962) ------------------ Peter's comments: Suresvara's statment in '53' suggests that the Nirvikalpa Samadhi referred to by Sankara is not permanent, hence the phrase "constant practice of this Samadhi gradually culminates in realization. best wishes to all Advaitins, Peter Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 11, 2006 Report Share Posted October 11, 2006 advaitin, "Peter" <not_2 wrote: > > > > Some one, or more, suggested referring to Sri Shankara's immediate > disciples. I had referred to the passage below a couple of months (?) ago, > but it went without notice, so I have typed the text below. I am always > tentative about accepting translated texts when I cannot read or understand > the source material directly for myself. So I simply offer the below for > what its worth. I leave it to others to validate or otherwise. > > The following is from Suresvara's commentary on The Pancikaranam of Sri > Shankara. Having commented on the Shankara's verses relating visva, taijasi > and prajna to the letters 'a', 'u' and 'm', Sri Suresvara continues... > Namaste, The source is Sureshvaracharya's Pranava Vartika (or Panchikarana Vartika), tr. Alladi Mahadeva Sastry - Samata Books, 3rd ed. 1978. His Dakshinamurti-stotra-bhavartha-vartika (or Manasollasa), in the same book as above, includes a commentary on Ashtanga Yoga for Verse no. 9. Regards, Sunder Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 11, 2006 Report Share Posted October 11, 2006 Namaste Peter-ji, Thanks for posting this reference from Sankara's direct disciple Suresvara's commentary on The Pancikaranam of Sri Shankara. I must admit that this is the first time I am coming across this book or commentary. Do you know if a english translation available on-line? Anyway coming back to the recent discussions: I. Suresvara's commentary on The Pancikaranam If I may summarise my reading of what you have posted, the process (for want of a better word) is: Nidhidhyasana --> Nirvikalpa Samadhi (may need repetetion) --> Jnana -> Everabiding fullness To my layman eyes, the process seems to be consistent with what was presented in my earlier message (33634) and NOT Nidhidhyasana --> Jnaana --> Everabiding fullness ( as was proposed by Sri Shyam-ji) II. Sri Ramana // One must first realise there is nothing but the Self and that he is that Self , and then only he can see everything as the form of the Self. // If we modify the process based on Sri Ramana (it is still the same as (I), a bit more clarity) Nidhidhyasana --> See the Self within (Nirvikalpa Samadhi (may need repetetion)) --> sarvatra samadarshanaH or see everything as the Self (Jnana) -> Everabiding fullness III. Bhagavad Gita 1. Highest Instruction about yoga (Nidhidhyasana): 'atma samstham manah krtva na kincidapi cintayet' (6.25) Making the mind fixed in the Self, one should not think of ANYTHING WHATSOEVER. 2. Culmination in the practice of yoga = Samadhi: // evam yogabhyasabhalat yoginah atmanyeva prasamyati manah // 6.26 Thus, through the power of practice of Yoga, the mind of the yogi merges in the Self Itself. (Sri Ramana: 'See the self within') 3. Result of the practice of Yoga: // idanim yogasya phalan brahmaikatva darsanam sarvasamsara vicchedakaranam tat pradarsyate // 6.28 Now is being shown that result of Yoga which is the realization of identity with Brahman and which is the cause of the extinction of the whole mundane existence. 4. The fruit of this realization of the unity of the Self: One who sees Me in everything, and sees all things in Me-I do not out of his vision, and he also is not lost to My vision. 6.30 (Sri Ramana: See everything as the Self) regards Sundar Rajan advaitin, "Peter" <not_2 wrote: > > Dear Advaitins, > > Some one, or more, suggested referring to Sri Shankara's immediate > disciples. I had referred to the passage below a couple of months (?) ago, > but it went without notice, so I have typed the text below. > > The following is from Suresvara's commentary on The Pancikaranam of Sri > Shankara. Having commented on the Shankara's verses relating visva, taijasi > and prajna to the letters 'a', 'u' and 'm', Sri Suresvara continues... > > 50-51. It has been said how the whole universe has to be reduced to the > Supreme Atman which is of the nature of Pure Consiousness. Now by way of > showing the process of attaining 'Samprajnata Samadhi', the essential > characteristics of the Atman are being presented here: > > I am the Atman, the Pure Conscoiusness, eternally pure and Intelligence > Absolute, ever free and One without a second. I am the Bliss Infinite. I am > Vasudeva, the all-pervading Supreme Spirit and I am 'Aum'. Thus > comprehending, the contemplative faculty must also be merged into that final > Witness, the Abolute Atman. > > 52. The state of 'Nirvikalpa Samadhi' is being narrated now: > > When the contemplative mind is merged into the Atman, the Pure > Consciousness, then it should not be disturbed. One should then remain as > that Infinite Consciousnes like the full and motionless ocean. > > 53. Constant practice of this Samadhi gradually culminates in realization: > > Thus attaining perfect absorption through constant practice, an aspirant, > endowed with faith and devotion, and having overcome the sense and anger, > perceives (realizes) the Atman, the One without a second. > > 54. It may be argued that such constant practice is not possible in the > presence of mundane duties. In reply it is being brought to our notice that > renunciation of, or aversion to, all perishable objects, the most important > pre-requisite for an aspirant, has to be developed firmly right through the > period of that practice: > > best wishes to all Advaitins, > > Peter > > > Quote Link to comment Share on other sites More sharing options...
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