[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa
bhaskar.yr at in.abb.com
Wed Oct 10 06:00:33 CDT 2012
sAshtAnga praNAms Sri Vidya prabhuji
Kindly permit me to share my thoughts on your observation to Sri Sadananda
prabhuji's mail :
In my opinion, it is not quite easy to separate out a "yogic" method of
from a "vedAntic" method of nididhySana in the above fashion.
> prabhuji do you mean to say here there is absolutely no difference
between yOgic method of nidhidhyAsana and vedAntic method of
nidhidhyAsana?? Kindly clarify what exactly is the meaning of
nidhidhyAsana according to pAtanjala yOga. for that matter I doubt whether
this nidhidhyAsana term used in patanjala yOga as an alternative to
'dhyAna'. Here vedAntic nidhidhyAsana follows the vedAntic method of
shravaNa and manana. Is there any provision to this method of vedAntic
nidhidhyAsana in patanjala yOga??
We also have to take into account the entire set of verses that follow the
"sthitaprajnasya kA bhAshA" in gItA chapter 2, which bhagavatpAda
as the saMyag-darSana-lakshaNa and as jnAna-nishThA. As part of manana and
nididhyAsana, one has to really take to heart the teaching of "yadA
indriyANi indriyArthebhyaH" (gItA 2.58) etc. The reasons for why this is
important are also given in those same set of verses. In similar vein,
tells us, "parAnci khAni vyatRNat ... AvRtta-cakShuH" etc. Given the
tendency of the senses to dwell on the objects of the senses, unless and
sAdhaka takes the trouble to master a degree of saMyama, there is no real
progress towards jnAna.
> I agree, but adhyAtma yOga outlined in kaTha (for example 1-2-12,
1-3-13 etc.) is something different from orthodox patanjali ashtAnga yOga,
I failed to see any relevance here. nishchayena dhyAtavyaH is the
explanation given my bhagavatpAda for the nidhidhyAsitavyaH in
bruhadAraNyaka. Where as in patanjala yOga, it is dhyAna on the chakra-s.
nidhidhyAsana is vastu tantra rUpa sAdhana cannot be equated with purusha
tantra dhyAna of patanjali (which shankara clarifies in 1-1-4). The
method of nidhidhyAsana,as you know beautifully outlined in Katha yacchet
vAngmanasi prAjnaH tadyachet jnAna Atmani etc. how can this vedAntic
method of nidhidhyAsana be equated with patanjala's dhyAna, kindly
clarify. And the 'phala' of this nidhidhyAsana is kevalAtma svarUpa
clarifies shankara at various places in prasthAna trayi bhAshya. For
example in geeta bhAshya he clarifies : Atma saMsthaM Atmani saMsthitaM "
Atmaiva sarvaM na tatO anyat kiMchidasti" ityevaM AtmasaMsthaM manaH
krutvA na kiMchidapi chitayet, eshaH 'yOgasya paramO avadhiH'...and
elsewhere in geeta bhAshya(I think in sixth chapter) shankara further
clarifies the phala of this vedAntic method of nidhidhyAsana :
sarvabhUtasthamAtmAnaM, sarvabhUtAni cha Atmani, Ekshate yOga yuktAtma,
sarvatra sama darshanaH.. can we expect this type of 'phala' from the
yOgic method of nidhidhyAsana which is followed in pAtanjala yOga shAstra
which is basically a 'dvaita' shAstra?? Please clarify.
As one can see easily from these gItA verses themselves, as well as from
the bhAshya thereon, this is already a "yogic" method adapted to vedAntic
nididhyAsana, as taught bhagavatA nArayaNena svayaM. Not seeing the
value in this and talking a lot only about intellectually grasping jnAna
is one of the
biggest banes of most of contemporary interest in vedAnta.
> IMHO, those who are seeing pAtanjala yOga differently from vedAntic
method, do not satisfying themselves with mere intellectual understanding
of the jnAna. But that does not anyway mean that the paramArtha jnAna
requires a subsequent step and experience in asamprajnAtha samAdhi. IMHO,
the difference is subtle but very significant.
Your humble servant
Hari Hari Hari Bol!!!
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