[Advaita-l] SAsthrabhyAsam and SamAdishatguNasampath

[NARAYANA MURTHY]

AjnyAnAm jAhnavi ThIrtham vidya thIrtham vivekinAm
  sarveSam sukhadam thIrtham Bharathi thIrtham ASraye
   
  It has been a pleasant experience to go through the discussions of well versed people in the list.  This helps to enhance one’s understanding and also to correct mistakes in one’s perception.  In some of the discussions, two aspects, viz., shasthrabhyAsam and AdhikArithvam  for brahma vidya were discussed.  A recollection of my ongoing lessons in Viveka Chudamani :
   
  1.While describing sishya lakshaNam in verse #16,  it  has been described as “Medavi purusho vidwAn OohapoahavichakshaNah” indicating “pArangatha” under “VyAkaraNam, mimAsa and NyAyam” for a “brahma jignyAsu”
   
  2. Beforehand under verse #3 while explaining “Mukti sAdanam” it is described
  “ShasthrANi patanthu”
..”karmANi kurvanthu”



.
  “Atmaikya bodena vina vimukthihi – brahmaSathantharepi na sidhyathi”
  indicating irrespective of the fact that one get “Shasthrabhyasam” and perform karmAnushtAnas, “Vimuktih” is attained only through “Atmaikya bodham”
   
  Again it has been insisted back under verse #60 that “ShasthravyAkhyAnakouSalam” does not help in attaining mukthi
   
  3.under verse #26 while explaining Sradha, one of shatgunasampath,  it has been described that  vasthu upalabdhi (Atmaikya bodham) is through “Shasthram” and “Guruvakyam”.
   
  4. under verse #61, “AvijnyAthe pare thattve Sasthradheethisthu nishphalA”, it has been described that “ShasthrabhyAsam” would be useless if “paratattvam” is not realized through the same.
   
  5. under verse #62 by saying “Sabdha jAlam mahAranyam  chitha bhramaNakAraNam”, it is indicated that Sabdha jAla mishritha Sashtra vyAkhyAranyam could be a hethu for chithabhramaNam.
   
  6. under verse # 67 it is said “mAyakAryatirOhitham tattvam brahmavidopadeSa mananadhyAnAdibhir labhyathe” ; “na duryukthibih” indicating realization is through brahmvidopadeSa (Shrvavna), manana and nididyAsana.
   
  From the above, I infer the following :
   
  1.      SAsthrabhyAsam  and AbhayapradAnam by guru who is brahmanishta is a must for a person interested in brahmavidya .
  2.      reference to shasthras in as many verses indicate its importance but through verses where “kevala shasthrayjnyAna” is downplayed, it indicate that “Shravana” if not followed by manana and nididyAsana would be futile
  3.      futility of “kevala SAsthravyAkhyAnakouSalam” under # 60 and “Sabdha jAlam mahAranyam chitha brahmaNa kAraNam” under # 62 – does it indicate – arguments and counter arguments taking an unending circular path is unhelpful? – 
   
  SamadamAdi ShatguNasampath
   
   
  A continuous self enquiry is what is required for Samadamadi shatguna sampath.  External perception of the same – both positive or negative is subjective influenced by one’s bias and prejudice of another soul. Even Bhagawan Krishna was perceived as a human being having desires and accused of having stolen “Syamantaka mani” when it disappeared and even Ravana had words of praises.
   
  Yes, having an open mind is necessary to be receptive to views.  It is equally important to proceed steadfast on a pattern of education inculcated to one.  That needs proceeding in a path of definite and guided direction.  Needless to say that paths guided by exalted souls may be different but going steadfast in the definite and guided path enables the jignyAsu to reach the goal 
   
  Mistakes in perceptions is what me and many others gain in this list.  May please correct mistaken perceptions.
   
  Regards
  N.Murthy
   
   


 				
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