[Advaita-l] SAsthrabhyAsam and SamAdishatguNasampath
malahanikareswara at yahoo.co.in
Tue Mar 20 04:36:31 CDT 2007
AjnyAnAm jAhnavi ThIrtham vidya thIrtham vivekinAm
sarveSam sukhadam thIrtham Bharathi thIrtham ASraye
It has been a pleasant experience to go through the discussions of well versed people in the list. This helps to enhance ones understanding and also to correct mistakes in ones perception. In some of the discussions, two aspects, viz., shasthrabhyAsam and AdhikArithvam for brahma vidya were discussed. A recollection of my ongoing lessons in Viveka Chudamani :
1.While describing sishya lakshaNam in verse #16, it has been described as Medavi purusho vidwAn OohapoahavichakshaNah indicating pArangatha under VyAkaraNam, mimAsa and NyAyam for a brahma jignyAsu
2. Beforehand under verse #3 while explaining Mukti sAdanam it is described
Atmaikya bodena vina vimukthihi brahmaSathantharepi na sidhyathi
indicating irrespective of the fact that one get Shasthrabhyasam and perform karmAnushtAnas, Vimuktih is attained only through Atmaikya bodham
Again it has been insisted back under verse #60 that ShasthravyAkhyAnakouSalam does not help in attaining mukthi
3.under verse #26 while explaining Sradha, one of shatgunasampath, it has been described that vasthu upalabdhi (Atmaikya bodham) is through Shasthram and Guruvakyam.
4. under verse #61, AvijnyAthe pare thattve Sasthradheethisthu nishphalA, it has been described that ShasthrabhyAsam would be useless if paratattvam is not realized through the same.
5. under verse #62 by saying Sabdha jAlam mahAranyam chitha bhramaNakAraNam, it is indicated that Sabdha jAla mishritha Sashtra vyAkhyAranyam could be a hethu for chithabhramaNam.
6. under verse # 67 it is said mAyakAryatirOhitham tattvam brahmavidopadeSa mananadhyAnAdibhir labhyathe ; na duryukthibih indicating realization is through brahmvidopadeSa (Shrvavna), manana and nididyAsana.
From the above, I infer the following :
1. SAsthrabhyAsam and AbhayapradAnam by guru who is brahmanishta is a must for a person interested in brahmavidya .
2. reference to shasthras in as many verses indicate its importance but through verses where kevala shasthrayjnyAna is downplayed, it indicate that Shravana if not followed by manana and nididyAsana would be futile
3. futility of kevala SAsthravyAkhyAnakouSalam under # 60 and Sabdha jAlam mahAranyam chitha brahmaNa kAraNam under # 62 does it indicate arguments and counter arguments taking an unending circular path is unhelpful?
A continuous self enquiry is what is required for Samadamadi shatguna sampath. External perception of the same both positive or negative is subjective influenced by ones bias and prejudice of another soul. Even Bhagawan Krishna was perceived as a human being having desires and accused of having stolen Syamantaka mani when it disappeared and even Ravana had words of praises.
Yes, having an open mind is necessary to be receptive to views. It is equally important to proceed steadfast on a pattern of education inculcated to one. That needs proceeding in a path of definite and guided direction. Needless to say that paths guided by exalted souls may be different but going steadfast in the definite and guided path enables the jignyAsu to reach the goal
Mistakes in perceptions is what me and many others gain in this list. May please correct mistaken perceptions.
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