[Advaita-l] Be Still - A message from Thāyumānavar

[Bhaskar YR]

Others can add more inputs.
praNAms
Hare Krishna

gurOstu mouna vyAkhyAnam comes to my mind and shankara’s quote from shruti (??) in which guru teaching the brahma through ‘silence’ but shishya did not understand it.  It  is fine.  But one question still remains, vedAntic method asks us to drag our mind from external anAtma vastu and contemplate on Atman who  is vedAnta vedya through sharvaNAdi sAdhana.  Whether this ‘be still’ also in that order only?? i.e. pulling the manas from external objects and contemplate on Atman through vedAntik method  or pulling the mind from outside and keep quiet.  If ‘keep quiet’ is not the result of vedAntic nidhidhyAsana, can tradition accept it an effective method to efface avidyA??  That is not clear to me, hence asking question.  Kindly note I don’t have any reservation / assumptions on this method as I don’t know anything about it.

Hari Hari Hari Bol!!!
bhaskar

From: V Subrahmanian [mailto:v.subrahmanian at gmail.com]
Sent: Wednesday, September 28, 2016 4:07 PM
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>; Bhaskar YR <bhaskar.yr at in.abb.com>
Subject: Re: [Advaita-l] Be Still - A message from Thāyumānavar


Summaniru manave nee brahmanaaguve.

In the gita sixth chapter we have ...yogaarudhasya tasyaiva shamah kaaranamuchyate.

So already a step towards silence is taught: shamah.

In taittiriya bhrugu is asked 'tapasaa Brahma vijignaasasva' for which Shankara cites a Mahabharata verse: kaayendriyaanaam hi aikaagryam paramam tapah

The one pointedness of the body mind organs is the highest tapas.

gita: maunam aatma vinigrahah.

Shravna ends in nididhyasanam which is anyaa vaacho vimunchata. Naanu dhyayaan bahuun shabdah.

That is what summaa iru means.

Viveka chudamani: yogasya prathaman dvaaram vaangnirodhah.

All sadhanas are aimed at quietening the mind.

Others can add more inputs.

vs
On Sep 28, 2016 3:47 PM, "Bhaskar YR via Advaita-l" <advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org>> wrote:
praNAms
Hare Krishna

Nice to see the similarity of Chitta referenced here to the Turiyan ( Chitta ) spandana.. (चित्तेक्षणीयत्वात्* , *चित्तमेव )

>  Now the question is whether 'Be still' is an approved traditional method to establish oneself in brahman??  To realize brahman, saMpradAya recommends shAstra vAkya shravaNa, manana and nidhidhyAsana, in other words it prescribes a method that has to be continuous in our manas i.e mAnasa kriya, whereas 'be still' seems asking us to do nothing!!  Where shravaNAdi sAdhana fits in this practice or method of 'chumma iru' or 'be still' ??  Whether is this (be still) state which is ultimate state like 'nirvishesha' 'niravayavatva' of brahman 'after' doing shravaNAdi traditional sAdhana OR 'be still' method does not call for any traditional sAdhana like vedAnta vAkya shravaNAdi sAdhana??  If it is latter then it is untraditional way of doing sAdhana from which we don’t get brahma jnana because in tradition ONLY vAkya ( in shabda pramANa) janita jnana would fetch us the ultimate svarUpa jnana nothing else.  NAnyaH pathA ayanAya vidyate..is the veda declaration.

Would like to know how 'summa-iru' and nAn yaar (who am I) are traditionally accepted method to do brahma jignAsa.  Any pointer would be highly appreciated.

Hari Hari Hari Bol!!!
bhaskar


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