[Advaita-l] Ramana's method

V Subrahmanian v.subrahmanian at gmail.com
Wed Oct 10 04:13:59 CDT 2012

On Wed, Oct 10, 2012 at 9:43 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> In fact Dr.Mani Dravid SastrigaL who is perhaps unmatched in scholarship
> had this to say:  It is enough for a mumukshu to take up just one text,
> even a prakaraNa grantha like 'aparokshanubhuti' or 'Atmabodha' and
> sincerely practice what has been taught there.  There is no need for
> delving into countless texts, bhashyams, etc.
> praNAms Sri Subbu prabhuji
> Hare Krishna
> I dont know in which context Sri Mani Dravid shAstrigaL said some
> prakaraNa grantha is enough for brahma jignAsa.  Is he intended here to
> say even for the sAdhaka-s who have vedAdhikAra, prakaraNa grantha would
> suffice without any veda shAstrAdhyayana??  If prakaraNa grantha-s
> themselves act as valid pramANa for the brahma jignAsa why there is so
> much emphasis on shAstras' antya prAmANyatva??  Kindly clarify.
> Hari Hari Hari Bol!!!
> bhaskar

The problem lies in what one understands by the term 'shAstra'.  Even those
who do not have vedAdhikAra are not barred from studying the BhagavadgItA
which is one of the prasthAnatraya.  Supposing a person studies the gitA
along with the Acharya's bhashya, will that not be called
shAstrAdhyayana/upadesha?  The 'antyaprAmANya' will happily apply to this
too.  In fact one will get more clarity of the Upanishadic literature from
the Gita and the bhashya since the smRti is admitted to be following the
shruti and a kind of vyAkhyAnam of the shruti.  The Bh.Gita has enough
content to address and even engender true brahmajijnAsA.  'tadviddhi
praNipAtena pariprashnena sevayA., upadekShyanti te jnAnam jnAninaH
tattvadarshinaH.'  Shankara even goes to the extent of adding here that the
'tattvadarshI' is an aparoksha jnAni.

For 'svAdhyAya' of the 'shauch santoSha tapaH svaadhyAya
IshwarapraNIdhAnAni niyamAH' of the Patanjali sutras, the Vedanta Acharya
Sadashiva Brahmendra says:  'it is a study of adhyAtma works.'


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