[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa
brahmavadin at gmail.com
Sat Aug 25 00:32:27 CDT 2012
On Fri, Aug 24, 2012 at 4:28 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
‘The state of spiritual balance is obtainable by both the Sankhyas
> (those whofollow the path of enquiry) and the Yogis (those who practise
> He really knows the meaning of the scriptures who knows that the paths of
> enquiry and meditation are the same’.
> praNAms Sri vinAyaka prabhuji
> Hare Krishna
> I dont know what to say to all these quotes, in short I'd like to say
> dhyAna is purusha tantra it may not fetch us the same result as vastu
> tantra jnAna. shankara in tattusamanvayAt sUtra bhAshya clarifies this
> very clearly. jnAna or paramArtha jnAna is not 'karma janya' or adheena
> to purusha tantra.
Here is the support of the sUtrakAra himself:
69. Similarly Vyasa speaks of all the negative indications of Brahman such
as ‘not gross’ in the ‘Aksharadhiyam’ Sutra.
70. (Doubt): Combining and thinking of these indications do not fit in with
meditation on the attributeless Brahman. (Reply): Then your doubt is
directed against Vyasa himself and not against me alone.
71. (Doubt): As (Vyasa) has not asked for the inclusion of the forms such
as of the sun with golden beard etc., meditation on the attributeless is
(Reply): Be satisfied with that; we also do not ask for that.
72. (Doubt): Qualities are only indirect indications; they cannot enter
into the true nature of Brahman. (Reply): Let them be so. Meditate on
Brahman thus indicated.
73. The Self is here indirectly indicated by positive qualities like
‘bliss’ etc., and by negative qualities like ‘not gross’ etc. One should
meditate on the indivisible, homogeneous Self as ‘That I am’.
This meditation doesn't create any new thing; it prepares the mind and when
it matures, the reality is intuited as it is. Which is nothing but vastu
As mentioned in one of the earlier post, if this system is wrong, then,
view of the sUtrakAra itself becomes shrutivirOdhi.
> And the next question that needs to be adressed is : Is there multiple
> path-s to mOksha?? according to panchadashi, yes, if not multiple,
> atleast there are two ways, one is yOga (nirguNa brahma dhyAna) and
> another is enquiry !! But as you know, shruti without any ambiguity
> clearly declaring there in only one mArga to the mOksha and that is
> jnAna,nAnyaH panthA ayanAya vidyate says taitireeya AraNyaka or purusha
Did I ever deny that? I only said that there can be different paths to get
jnAnam. This method is mentioned in several upanishads and in the gItA too,
references has been given already in the previous posts.
> shankara somewhere in sUtra bhAshya ( most probably in 2nd adhyAya)
> clarifies that the term yOga should be used in vedAntik context not in
> orthodox sAnkhya & yOga schools. vedAntik dhyAna is something different
> from chitta vrutti nirOdha ashtAnga yOga dhyAna.
This is the crucial point:
135. The Shruti too declares that with both *enquiry* and
*meditation*people know the Highest; but whatever in the books of
Sankhya and Yoga are
against the Shruti are to be rejected.
> If the panchadashi
> recommending here sAdhana yOga in the vedic sense or in adhyAtma yOga
> sense as elaborated in katha upanishad and dhyAna yOga in geeta, it is
> acceptable prabhuji.
Absolutely, what else sri vidyAraNya, one of the most respected and
brilliant AchArya of the post shankara period recommend?
>shankara says in both sushupti and samAdhi there exists avidyA :-))
This is a misleading statement. Does shankara/Swami SS accept avidyA in
samAdhi obtained by the dhyAna yOga/adhyAtma yOga? If yes, please give me
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