AmnAya stotram.h | Verses 20 and 21||

[Ravisankar Mayavaram]

ahaM brahmAsmIti tatra mahAvAkyamUdIritam.h |
chaturNaaM devatAshakti kShetranAmanyanukramAt.h || 20 ||

mahAvAkyAni vedAMcha sarvamuktam vyavasthayA |
iti shrI paramaha.nsa parivrAjakabhuupate || 21 ||

mahAvakyam assigned to the shR^i~Ngeri shAradA maTha is "ahaM
brahmAsmi". Till we discussed the arrangment of devatA (Lord),
shaktI, kShetram and the name of 4 maThas. These include the
mahAvakyam, veda and other distinct feautures established in the
four AmnAya maTha-s. This was so arranged by bhagavAn shrI
shankara who shone like the emperor of highest order of monks,
the paramaha.nsa-s who wander about for the welfare of the world.

--
Ravi

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>From ADVAITA-L at TAMU.EDU Tue Dec 29 14:24:51 1998
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Date: Tue, 29 Dec 1998 14:24:51 -0500
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From: "Vaidya N. Sundaram" <sundaram at ECN.PURDUE.EDU>
Subject: vivekachUdAmani
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(I mistakenly numberd the previous verse as 28, it should have been 29.
sorry.)

30)
vairaagyaM cha mumukshutvaM tiivraM yasya tu vidyate .
tasminnevaarthavantaH syuH phalavantaH shamaadayaH

It is only in the case of one who is determined in his detachment and
yearns for liberation that sama etc. become meaningful and fruitful.

When it is said that sama etc become meaningful, (arthavantassamAdayah),
the reference is to the words sama etc (see verses 22-24 for explanation
of sama etc). The idea is: This person is one to whom the words saanta,
daanta apply; that he is characterised by rigorous detachment one the one
side and that he has absolute desire for liberation on the other. The sole
fruit of sama etc is tivra mukmukshutva, supremely earnest desire for
liberation. If a person has this absolute mumukshutva, then the cause
(that is sama etc) has borne fruit, and by the presence of the effect
(that is tivramumukshutva), the fruition of the cause is indicated. The
fruition of tivravairaagya is what results in the afore mentioned
qualities of sama, dama, saanta daanta etc.

 the minds of people cannot be observed from the outside by another
person, and hence it is impossible to say if that person has sama etc.
But when a person has tivra mumukshutva, then by looking at the result,
one can say surely that THIS person has sama etc. If it is asked how can a
person know that he himself has sama etc, then he has to examine himself
and ascertain if he has the cause (that is tivra vairavairaagya) in full,
and if he experiences the pre-eminent fruit, the intense yearning for
liberation, tivramumukshutva. So, sama etc, can be considered as a middle
place between tivravairaagya and tivra mumukshutva. Speaking of
tivravairaagya, a sloka in the sarva vedaanta siddhaanta saara sangraha
says: kaakasya visthaavad asahyabuddhih | bhogyesu saa tIvraviraktirisyate
| viraktitIvratvanidaanamaahuh bhogyesu doseksanameva santah || "Regarding
all objectsof sense pleasure as contemptible as the leavings of a cow is
said to be tIvravirakti. The cause of such persistent virakti is to see
all such objects as sinful (in their nature and effects)".


----
from chandrasekhara bhAratI mahAswAmigal's commentary of the
VivekachUdAmani.
--

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