[Karma,jn~Ana and bhakti Yogas (Was: nyAsa-vidyA ([What is 'tapas'?]))]

[Guest guest]

SrI:

SrI Lakshminrusimha ParabrahmaNE namaH

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SaThakOpa -

SrI nArAyaNa yateendra mahAdESikAya namaH

 

namO nArAyaNa!

 

Dear SrI Hari,

 

> The assumptions taken as " understood " as far karma-jnyna etc by me are

> explained in your elaboration. I thank you for your critique.

 

Well, aDiyEn didn't intend for a critique as its name goes :-).

Just wanted to share few very subtle points which are

mis-understood in general by many who even have good knowledge

in SAstras, apart from other general explanations.

 

> But surely I agree that such outlines should

> not lack clarity thus leading to assumptions which then leads to

> deviations from sidhdAntha.

 

Thanks. In aDiyEn's opinion there were choice of words in your

article which would give on its face value different views from

the siddhAnta. Hence, aDiyEn went ahead in explaining the actual

purport to avoid any mis-understanding from the part of the

members and be recorded in the archives as well.

 

> Appreciating the critique,

 

Thanks for your kind and open heart in appreciating these

things. There might be some who will not like such additional

well-meant comments / suggestions / explanation of actual import

by pUrvAchAryas etc - leave alone correcting their mistakes.

People in general take them as fault-finding instead of having

an open heart to appreciate these and enjoy the writings of

PUrvAchAryas and learn from it if anything new. Since we are

already good friends, aDiyEn knew that you will not take these

things in a negative way.

 

aDiyEn rAmAnuja dAsan,

anantapadmanAbhan.

krishNArpaNam.

[Guest guest]

Dear SrI Anand,

 

I thank you for elaborating the article with specific references to

karma and jgnyAna yogas. I am actually preparing an elaboration of

the same which I had mentioned in my previous communication addressed

to SrI MAlolan Cadambi. I agree that the article had too many terms with

very 'outline meanings' written in English. Further, it aimed at

nyAsa after giving just an idea about karma-jgnyAna-bhakti paths

to differentiate

1. bhakti (upanishad) from sAmAnya-bhakti

2. bhakti from prapaththi; and then outline prapaththi.

 

The assumptions taken as " understood " as far karma-jnyna etc by me are

explained in your elaboration. I thank you for your critique. My analysis

of your words is as follows:

 

> Nitya-naimittika karmas and phala ....kAmya karmas mentioned

> in SrImad RTS originals do not convey that they are " Karma Yoga "

> as such. They only aid karma yOga - Or for that matter aid even

> bhakti yOga and those who perform prapatti as sAdhyOpAyam.

 

Absolutely clear point; the lack of elaboration in my earlier

article would have led to presumable doubt/contradiction otherwise.

 

> In jn~Ana yoga, the continuous Cintana <rememberance>

> on aadhEyatva et al reg sArIratvam of a jIvAtma is " not " there.

> The SrImad RTS originals state those viSEshanas for characterizing

> the jIvAtma swaroopa and not for characterizing the object of

> Cintana in jn~Ana yoga. Only the jn~Anatvam, aanandatvam and

> amalatvam characteristics of the jIvAtma are to be continuously

> remembered upon. This is only jn~Ana Yoga.

 

> After a particular stage of perfection, one should perform

> the dhyAna-yOga as prescribed in gIta with appropriate aasana and

> indriya pratyAhAra. This is meditation on the jIvAtma swaroopam

> with above characteristics, and this leads to jIvAtmalOkanam ie.

> jIvAtma sAkshAtkAram; This is dhyAna ie.meditation with aasana

> etc different from " mere Cintana " .

 

I had not elaborated this but assumed it in " jIvAthmAvalOkana-

anubhavam " etc. Your notes here makes it clear. Especially these

aspects were skipped (and generalised as jgnyAna) because my

aim was to make the article stress on nyAsa-vidyA. Your explanation

claifies it in a very appreciable manner.

 

> One important siddhAnta is that during para-jn~Anam, only the

> darSana-samAna sAkshAtkAram occurs ie. not actual sAkshAtkAram

> but mental image of Lord acquired by his yoga attains a very

> good stage, which is similar to the actual suddha-satva thirumEni

> viSishta SrIman nArAyaNa, but not the same.

 

This point clearly distinguishes the sAkshAthkArams.

 

One aspect with the email articles is that as all the adhikAris

are not known, expression of overall-outline w.r.to subtle and

very subtle points makes me to think twice because at times I feel

it may confuse beginners. But surely I agree that such outlines should

not lack clarity thus leading to assumptions which then leads to

deviations from sidhdAntha.

 

Let me elaborate the earlier article in a day or two on prapaththi

(nyAsa) only as your notes are clearly elaborations of the other

yogas.

 

Appreciating the critique,

Thanks & Regards

M.S.HARI RAmAnuja DAsan (mshari)

 

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