[Advaita-l] Tattvabodha of Adi Sankaracharya - 4

[S Jayanarayanan]

(Continued from previous post)
 
 
http://svbf.org/wp-content/uploads/tattvabodha/2_Tattvabodha_SadhanaChatushtayam.pdf
 
Tattva-Bodha of Adi Sankaracharya
A Vedantic Primer : Part I (Cont'd) and Part 2
 
(Lecture Notes compiled by Venkat Ganesan from the series of
SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN)
 
1.	Introduction (continued)
 
In continuation of the Introduction
section of Tattvabodha discussed in the
previous issue of Paramaartha Tattvam, we
will now enter into the text of Tattva Bodha.
The text begins with a discussion of the four-
fold qualifications for a student to be eligible
to receive the knowledge of the Self.
 
 sAdhanachatuShTayasampannAdhikAriNAM mokShasAdhanabhUta.n
 tattvavivekaprakAra.n vakShyAmaH .
 
vakShyAmaH, We will explain (now); adhikAriNAM for
those endowed with;  sAdhanachatuShTayasampannaH the
fourfold qualifications; tattvavivekaprakAra.n the mode of
of discrimination, mokShasAdhanabhUta.n which is the
means of liberation.
 
To realize the Truth, one should follow
a process of discriminative inquiry since the
Truth can be confused with false. This can lead
to success only when the student is qualified
and becomes eligible. The student is
considered eligible only when he acquires the
fourfold qualifications.
 
1.1 Fourfold qualifications (sAdhana
catushtaya)
 
sAdhanachatuShTayaM kim.h ? what are these fourfold
qualifications?
 
They are : viveka, vairAgya, a group of
six virtues starting with Sama and the desire
for liberation. We will discuss them
individually as given by the Author.
 
a) nityAnityavastuvivekaH: The ability of
discrimination between the eternal and
ephemeral.
b) ihAmutrArthaphalabhogavirAgaH: Detachment from
the fruits of action in this life and beyond.
c) shamAdiShaTkasampattiH: The group of six sub-
qualifications starting with Sama.
d) mumukShutva.n cheti: The craving desire to get
liberated.
 
a.1 viveka (Discrimination)
 
nityAnityavastuvivekaH kaH? What is meant
by the discrimination between the permanent
(eternal) and impermanent (ephemeral)?
 
 nityavastvekaM brahma tadvyatirikta.n sarvamanityam .
 ayameva nityAnityavastuvivekaH .
 
Brahman alone is nitya vastu; does not
change over time and is permanent; everything
else - is anitya - changes over time, and are
impermanent. This understanding is the
discrimination between the eternal and
ephemeral.
 
Tattva Bodha does not tell or explain how
to gain this qualification or ability since the topic
dealt with here is Vedanta. The entire Karma
Yoga practice teaches one how to develop viveka.
Even though viveka Sakti is natural to all humans,
it can only function when the mind is quiet;
Karma Yoga (43 slokas of Bhagavad Gita) enables
the mind to develop this calmness.
 
b.1 vairAgya (dispassion)
 
virAgaH kaH? What is dispassion?
 
b.2  ihasvargabhogeShu ichChArAhityam . It is the absence
(rAhityam) of desire for enjoyment of the fruits
of action in this world and in the world after.
 
By consistent discrimination of
happiness resulting from material pleasures or
"dependent" happiness, and realizing that it is
not permanent, detachment is gained. Hence,
vairAgya is a natural result of viveka and so is
also an outcome of Karma Yoga.
 
 
(Continued in next post)