Fwd: A Question on shlokas VI-15 and VI-28 of the Gita

[Guest guest]

advaitin , " Sundar Rajan " <avsundarrajan>

wrote:

Namaste Sri Bhaskar-ji and Sri Prof-VKji

>

> So when Krishna talks about yoga-bhraShTa he refers to those

> yogArUDha people who were thought by others as a brahma-jnAni but

> were still missing it by a hair's breadth.

>

 

It is true that not every aspirant who aspires for perfection

acheives

that in the same life. In fact, isn't there a Brahma Sutra that

talks

about this very topic?

 

aihikamaprastutapratibandhe taddarshanaAt.h (Brahma Sutra)

 

The dawn of knowledge is even in the present life

if there is no obstruction to the means

(for this is seen in the scriptures)

 

And the commentaries talk about obstructions to even the desire to

know, obstructions to shravana, manana and nidhidhyasana and

Sakshatkara.

 

" When prarabhda obstructions, that is sins that have begun to

fructify

do not pertain to shravana, manana and nidhidhyasana but only to

Sakshatkara then shravana, manana and nidhidhyasana are

accomplished

but Sakshatkara does not arise in that birth and does so only in a

subsequent birth. " - reading from a commentary

 

I believe Sage Vamadeva is quoted as an example for the above and in

recent times Sri Ramana may be example too.

 

But a true aspirant understands that dhyana yoga as spelt out in the

6th chapter is the same as Nidhidhyasana and that Nidhidhyasana is

the final step towards liberation.

 

A. Dhyana yoga is the proximate means:

(1)

As Shankara has pointed out right at the start of 6th chapter that

DhyanaYoga which is expounded in that chapter is the " antaranga "

proximate means of " samyag darshana " right knowledge or realization

and that " yogasya phalan brahmaikatva darsanam sarvasamsara

vicchedakaranam "

(6.28) the fruit of Yoga (Meditation or specifically Nidhidhyasana)

is the identity with Brahman which is the cause of uprooting of

Samsara in its entirety.

 

(2)

dhyanenatmani pasyanti kecidatmanamatmana.

anye samkhyena yogena karmayogena capare..13.25..

 

The Uttama Adhikaris who through Shravana and Manana done in a

earlier birth have become free from defects such as being unable to

accept the unity of Jiva and Brahman

 

(Pasyante) realize (Atmanam) the atma

(Dhyanena) through Dhyana which is the same as Nidhidhyasana

 

(3) The prasthana traya presents and teaches Nidhidhyasana as

resolute dhyana culminating in Samadhi and the shastras repeatedly

prescribe and stress Samadhi and speak of it resulting in

Sakshatkara and Liberation

 

B. Spiritual effort is never wasted:

In response to Arjuna's question, the Lord clarifies

 

na hi kalyaaNakRitkashchid.h durgati.n taata gachchhati .. 6\-40..

 

For, no one, engaged in good meets with a deplorable end

and we have also seen from previous postings:

http://www.escribe.com/culture/advaitin/m25587.html

 

C. The path is 'pleasurable' (for want of a better term)

 

A true Yogi has grit and determination and is ready for the long

haul:

Even though the path may be long, it is not painful, as the true

Yogi

really enjoys his/her meditation and loves to continue it anyway.

(Lord Krishna uses the term " sukhena " )

 

D. Any true aspirant should realise that results may not be

instantaneous:

Shankara mentions in His Brahma Sutra commentary :

>> quote

Further it is not as though a person pursues the means of knowledge

only with the intention that he should obtain liberating knowledge

in

this birth itself or not at all. There is no restriction against the

person entertaining the intention that he should get knowledge in

this

very birth or thereafter.

>> end quote

 

 

more later

Sundar Rajan

--- End forwarded message ---