A study of a chapter of the book'BhAmatI-samAlochanam'.

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5. The Kenopanishad II.i. 1 and 2 mantras speak of this.

Shankara describes the transformation the student/sadhaka undergoes

between the first mantra and the second one, dramatically: evam

AchAryoktaH shiShyaH yEkAnte upaviShTaH samAhitaH san, yathOktam

AchAryeNa AgamArthato vichaarya, tarkatashcha nirdhArya,

SVAANUBHAVAM KRUTVAA, AchAryasakAsham upagamya uvAcha : manye aham

atha idAnIm viditam Brahma iti. (After having been told so by the

Teacher, the disciple sat in solitude with his mind concentrated,

deliberated, made It a matter of personal experience and

approached the teacher (in the class) and said: `Now I think Brahman

is known'.)

 

praNAms Sri SubramaNian prabhuji

Hare Krishna

 

We have seen earlier, discussion between you and me always produces more

heat than light!! Hence, I forcefully desisted myself from commenting on

your recent posts..that is including your references from my parama guruji

Sri SSS's works & kAryalaya publication works etc..But your above para &

explanation from kEna shruti tempted me to write few lines.

 

Kindly note here svAnubhavaM krutva does not anyway mean aspirant has the

time bound experience like nirvikalpa samAdhi in a solitude place...After

hearing the teachings of his teacher he went to a solitude place did the

vichAra through AgamArtha ( which has been explained earlier as

tadviditAdathO aviditAdadi in the same upanishad) contemplated & realzed

through tarka..your above quote AgamArthato vichArya, tarkatashcha

nirdhArya justifies this...so personal experience is not time bound

experience of brahman, the spiritual practice explained above is shravaNa,

manana & nidhidhyAsana...The very next mantra in the upanishad confirms

this...Anyway, let us not go into the details of those things...I shall

stop here.

 

By the way one small curious academic question while on the subject, what

exactly is the difference between bhAmati & vivaraNa interpretation of

shankara bhAshya...if there is nothing why there are two names?? I know

you are the follower of bhAmati school, Sri SSS in his work vEdAnta

prakriya pratyabhijna quotes some major differences between these schools &

show us how these two schools have gone against shankara's mUla

bhAshya..if you are really interested to show us that bhAmati is true to

mUla shankara siddhAnta kindly show us where Sri SSS has gone wrong while

interpreting shankara bhAshya & comparing with that of vyAkhyAna-s...

 

praNAms onceagain

 

Hari Hari Hari Bol!!!

bhaskar