Shankara uses the term ‘sAkShAtkAra’ and its concept

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ShrIgurubhyo namaH

 

Shankara uses the term `sAkShAtkAra' and its concept

 

 

Namaste.

 

Recently there was occasion to come across the term `sAkShAtkAra'

(direct realization of the Truth) in some Bhashya-s of the Acharya.

 

1. In the Bhagavadgita bhashya, for the verse XI.54, the

Acharya says:

 

The verse is: BhaktyA tu ananyayA shakya ahamevam-vidho'rjuna |

jnAtum draShTum cha tattvena praveShTum cha parantapa ||

 

[ But by undistracted devotion can I, of this Form, be known and

seen in reality, and entered into, O harasser of they foes.]

 

…jnAtum = shAstrataH (I can be known by the means of the Shaatra) na

kevlam jnAtum (not only I can be just known thro' the scripture)

(but) shAstrato draShTum cha = sAkShAtkArtum cha (through the help

of the Shastra I could be intuitively realized as well (Tr. Alladi

Mahadeva Shastri). Sri Madhusudana Saraswati says: sAkShAtkArtum cha

shakyo vedAnta-vAkya-shravaNa-manana-nididhyAsana-paripAkeNa (could

be directly realized by the fructification of the shravaNa, etc. of

the Vedanta ) tatashcha svarUpa- sAkShAtkArAd-avidyA-tatkArya-

nivRRittau …..(by this direct realization avidya along with its

effects is eradicated)

 

(Note: The Acharya/ verse talks about mediate knowledge, paroksha-

jnana, by resorting to the scripture and immediate realization,

aproksha-jnana, resulting in liberation.)

 

2. In the MundakOpaniShat II.ii.8 occurs this famous

mantra: `bhidyate hRRidaya-granthiH…' very often quoted, signifying

the direct realization of the Truth. The Acharya writes: … sAkShAd-

ahamasmi iti dRRiShTe samsAra-kAraNocchedAn-muchyate ityarthaH =

When that One, the omniscient and transcendent – who is both para,

the high, as the cause, and avara, the low, as the effect – is seen

directly as `I am this', one becomes free on the eradication of the

causes of the worldly state.

 

There is yet another place where the word sAkShAtkAraH is found in

the Bhashyam. As I realized that this is not a rare usage by the

Acharya, I did not especially note the reference.

 

The above is just to show that contrary to claims that this term

and its concept are concoctions of later commentators of the

Shankara Bhashyam, there are quite a number of instances where the

Acharya Himself has used this term and the concept to teach the

process of direct realization and liberation.

 

Another quote on the topic of `samadhi' as used in the Bhagavadgita

Chapter VI.:

 

In his work `GItA-shAstraartha-vivekaH' (Sanskrit), Swami

SachidAnandendra Saraswati, while concluding the chapter

titled `dhyAnayogavivekaH', says, on page 88:

 

After quoting the four verses of the Gita Ch.VI (20,21,22 and 23),

he says:

 

//atra yogAbhyAsa-phala-bhUtA avasthA eva paramAnandAtmani

tAdAtmyabhAvena samAdhirUpA yogashabda-shabditA iti spaShTam//

 

[it is crystal-clear that here (in the quoted Gita verses) what is

meant is: the state that ensues as a result of the practice of Yoga

is itself characterized by absorption (samAdhirUpA) as the

Infinitely Blissful Atma in total identity with It, connoted by the

word `yoga' in the last verse.]

 

What is significant here is: Even though the verses themselves do

not use the word `samaadhi', the Swami uses it. He says that it is

Samadhi that is what is connoted by the word `yoga' of the verse.

And, he says that this is a `state', avasthA. And that it results

from yogAbhyAsaa. This is quite in tune with the Acharya's bhashyam

where we find the words ; tasmin kAle (to mean 'avasthA', a state),

samAdhi, etc. used. One is requested to see the verses and their

commentary, preferably in the original.

 

With warm regards to all,

Subbu

Om Tat Sat