[Advaita-l] Hymn on Dharmaśāstā (Lord Ayyappan) composed by the Sringeri Jagadguru

[V Subrahmanian]

Here is a link to download and read the meanings of the verses in English:

http://www.mediafire.com/file/j5sv3grelz887ly/dharmashasta_3.zip


The sixth verse is:

ज्ञानं षडास्यवरतातकृपैकलभ्यं मोक्षस्तु तार्क्ष्यवरवाहदयैकलभ्यः ।

ज्ञानं च मोक्ष उभयं तु विना श्रमेण प्राप्यं जनैः हरिहरात्मजसत्प्रसादात् ॥६॥

Meaning: Shiva bestows wisdom and Vishnu salvation. Harihara, the son of
Shiva and Vishnu, bestows both wisdom and salvation.

Actually there is no difference in Advaita between jnanam and moksha.
Jñānam is vṛttijñānam that destroys ajñānam. And this alone is sufficient
for mokṣa since the jīva is always nityamuktasvarūpam. Ignorance alone was
obstructing his knowing that he is ever free. When ignorance is removed by
knowledge, his native mokṣa svarūpam shines by itself. Hence there is no
need for any separate action for 'attaining' mokṣa. And there is no need
for anyone to 'give' mokṣa afresh. The BSB 1.1.4 samanvayasūtra gives this
succinctly:


नित्यश्च मोक्षः सर्वैर्मोक्षवादिभिरभ्युपगम्यते । अतो न कर्तव्यशेषत्वेन
ब्रह्मोपदेशो युक्तः । अपि च ‘ब्रह्म वेद ब्रह्मैव भवति’ (मु. उ. ३ । २ । ९)
<http://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=3&id=MD_C03_S02_V09&hl=%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%20%E0%A4%B5%E0%A5%87%E0%A4%A6%20%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%20%E0%A4%AD%E0%A4%B5%E0%A4%A4%E0%A4%BF>
 ‘क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे’ (मु. उ. २ । २ । ९)
<http://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=2&id=MD_C02_S02_V09&hl=%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%80%E0%A4%AF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%87%20%E0%A4%9A%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%AF%20%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A4%BF%20%E0%A4%A4%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A5%87%20%E0%A4%AA%E0%A4%B0%E0%A4%BE%E0%A4%B5%E0%A4%B0%E0%A5%87>
 ‘आनन्दं ब्रह्मणो विद्वान्न बिभेति कुतश्चन’ (तै. उ. २ । ९ । १)
<http://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S09_V01&hl=%E0%A4%86%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%82%20%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A5%8B%20%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A8%20%E0%A4%AC%E0%A4%BF%E0%A4%AD%E0%A5%87%E0%A4%A4%E0%A4%BF%20%E0%A4%95%E0%A5%81%E0%A4%A4%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%A8>
 ‘अभयं वै जनक प्राप्तोऽसि’ (बृ. उ. ४ । २ । ४)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S02_V04&hl=%E0%A4%85%E0%A4%AD%E0%A4%AF%E0%A4%82%20%E0%A4%B5%E0%A5%88%20%E0%A4%9C%E0%A4%A8%E0%A4%95%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A5%8B%E0%A4%BD%E0%A4%B8%E0%A4%BF>
‘तदात्मानमेवावेदहं
ब्रह्मास्मीति, तस्मात्तत्सर्वमभवत्’ (वाजसनेयि ब्रह्मण. उ. १ । ४ । १०) ‘तत्र
को मोहः कः शोक एकत्वमनुपश्यतः’ (ई. उ. ७)
<http://advaitasharada.sringeri.net/display/bhashya/Isha?page=NaN&id=IS_V07&hl=%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%B0%20%E0%A4%95%E0%A5%8B%20%E0%A4%AE%E0%A5%8B%E0%A4%B9%E0%A4%83%20%E0%A4%95%E0%A4%83%20%E0%A4%B6%E0%A5%8B%E0%A4%95%20%E0%A4%8F%E0%A4%95%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%AA%E0%A4%B6%E0%A5%8D%E0%A4%AF%E0%A4%A4%E0%A4%83>
इत्येवमाद्याः
श्रुतयो *ब्रह्मविद्यानन्तरमेव मोक्षं दर्शयन्त्यो मध्ये कार्यान्तरं
वारयन्ति ।* तथा ‘तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्च’
(बृ. उ. १ । ४ । १०)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=1&id=BR_C01_S04_V10&hl=%E0%A4%A4%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A5%88%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%8D%E0%A4%A8%E0%A5%83%E0%A4%B7%E0%A4%BF%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%AE%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%83%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A5%87%E0%A4%A6%E0%A5%87%E0%A4%BD%E0%A4%B9%E0%A4%82%20%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B0%E0%A4%AD%E0%A4%B5%E0%A4%82%20%E0%A4%B8%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A>
इति
ब्रह्मदर्शनसर्वात्मभावयोर्मध्ये कर्तव्यान्तरवारणायोदाहार्यम् — यथा ‘
तिष्ठन्गायति’ इति तिष्ठतिगायत्योर्मध्ये तत्कर्तृकं कार्यान्तरं नास्तीति
गम्यते । ‘त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसि’ (प्र. उ. ६ ।
८)
<http://advaitasharada.sringeri.net/display/bhashya/Prashna?page=6&id=PR_C06_V08&hl=%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%82%20%E0%A4%B9%E0%A4%BF%20%E0%A4%A8%E0%A4%83%20%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A4%BE%20%E0%A4%AF%E0%A5%8B%E0%A4%BD%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%95%E0%A4%AE%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%83%20%E0%A4%AA%E0%A4%B0%E0%A4%82%20%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%82%20%E0%A4%A4%E0%A4%BE%E0%A4%B0%E0%A4%AF%E0%A4%B8%E0%A4%BF>‘श्रुतं
ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति ; सोऽहं भगवः शोचामि, तं मा
भगवाञ्छोकस्य पारं तारयतु’ (छा. उ. ७ । १ । ३)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=7&id=Ch_C07_S01_V03&hl=%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%82%20%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%B5%20%E0%A4%AE%E0%A5%87%20%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%A6%E0%A5%83%E0%A4%B6%E0%A5%87%E0%A4%AD%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%A4%E0%A4%BF%20%E0%A4%B6%E0%A5%8B%E0%A4%95%E0%A4%AE%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A4%BF%20;%20%E0%A4%B8%E0%A5%8B%E0%A4%BD%E0%A4%B9%E0%A4%82%20%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%83%20%E0%A4%B6%E0%A5%8B%E0%A4%9A%E0%A4%BE%E0%A4%AE%E0%A4%BF,%20%E0%A4%A4%E0%A4%82%20%E0%A4%AE%E0%A4%BE%20%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%9E%E0%A5%8D%E0%A4%9B%E0%A5%8B%E0%A4%95%E0%A4%B8%E0%A5%8D%E0%A4%AF%20%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%82%20%E0%A4%A4%E0%A4%BE%E0%A4%B0%E0%A4%AF%E0%A4%A4%E0%A5%81>
 ‘तस्मै मृदितकषायाय तमसः पारं दर्शयति भगवान्सनत्कुमारः’ (छा. उ. ७ । २६ । २)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=7&id=Ch_C07_S26_V02&hl=%E0%A4%A4%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%88%20%E0%A4%AE%E0%A5%83%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A4%95%E0%A4%B7%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%AF%20%E0%A4%A4%E0%A4%AE%E0%A4%B8%E0%A4%83%20%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%82%20%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%AF%E0%A4%A4%E0%A4%BF%20%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%B8%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%95%E0%A5%81%E0%A4%AE%E0%A4%BE%E0%A4%B0%E0%A4%83>
इति
चैवमाद्याः श्रुतयो *मोक्षप्रतिबन्धनिवृत्तिमात्रमेवात्मज्ञानस्य फलं
दर्शयन्ति ।* तथा च आचार्यप्रणीतं न्यायोपबृंहितं सूत्रम् —
‘दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानामुत्तरोत्तरापाये तदनन्तरापायादपवर्गः’
(न्या. सू. १ । १ । २) इति । मिथ्याज्ञानापायश्च
ब्रह्मात्मैकत्वविज्ञानाद्भवति ।

In this passage *मोक्षप्रतिबन्धनिवृत्तिमात्रमेवात्मज्ञानस्य फलं दर्शयन्ति ।
*Shankara says: the śrutis reveal the fruit of self-knowledge as merely
removing the obstacle to mokṣa.

In Br.up.B 4.4.6 Shankara makes it even more emphatic:

तस्मात् अविद्यानिवृत्तिमात्रे मोक्षव्यवहार इति च अवोचाम, यथा रज्ज्वादौ
सर्पाद्यज्ञाननिवृत्तौ सर्पादिनिवृत्तिः ॥ Thus we have said: removal of
avidyā itself is mokṣa. Just as the removal of the error of snake, etc. is
concomitant with the removal of the ignorance about the rope, etc. (in the
form of taking it as snake, etc.)

Thus, jñānam and mokṣa are non-different in Advaita just as Hari and Hara
are non-different.  It is not that knowledge arises and waits for mokṣa to
arrive subsequently: Shankara says this in the samanvaya sutra bhāṣya with
the example of a person 'standing he sings'. There is no intervening
activity between his standing and singing; both happen simultaneously.

regards

subrahmanian.v






2017-08-09 16:56 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:

> Here is the hymn composed by the Acharya upon his visit to the Shabarimala
> temple:
>
> ॥धर्मशास्ता स्तोत्रम्॥
>
>
> जगत्प्रतिष्ठाहेतुर्यः धर्मः श्रुत्यन्तकीर्तितः ।
>
> तस्यापि शास्ता यो देवस्तं सदा समुपाश्रये ॥१॥
>
>
>
>