[Advaita-l] Notes on Vichara Sagaram-1
rajaramvenk at gmail.com
Wed Jan 25 18:50:45 CST 2012
Can you please give a write up on author and commentator? Thank you.
On 25/01/2012, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
> I am splitting into many posts to minimize the length in each post.
> Hari Om!
> Notes on Vichaara Saagaram
> Original in Hindi by Sadhu Nischala Das
> Sanskrit version with extensive commentary and foot notes By Sri Vasudeva
> Brahmendra Saraswati Swamiji.
> The current write-up is based on the Swami Paramarthanandaji lecture-notes
> that I took. Hence, any mistakes are mine.
> Vichaara saagaram – vichaara is inquiry and saagaram is an ocean – the
> inquiry is about aatma or the self or aatma vichaaram – it is the ocean of
> waters in the form of aatma vichaaram. Tarangam means waves – the chapters
> in the book are appropriately called as tarangam-s. There are seven chapters
> or saptatarangas. Each chapter has many topics and topics are called
> aavarthaaH or whirlpools or ripples in the ocean.
> First two chapters discuss anbandha catuShTayam or the four factors to be
> mentioned at the beginning of any shaastram. The four are 1) adhikaari 2)
> vishaya 3) prayojanam 4) sambandhaH.
> Adhikaari is the qualification of the student or reader i.e. to whom the
> book is addressed.
> vishayaH – the uniqueness of the subject covered (obviously not covered in
> other shaastras).
> Prayojanam – benefit of studying this text or phalam.
> sambandhaH –inter relations between the above three.
> These four factors constitute anubhanda – anubhadhyate - that binds the
> student to the text or student and the text- the linking factor between the
> student and the text. If these four are not there – then that particular
> text has no right to exist as shaastra.
> Question: Is Vedanta a shaastra or does Vedanta have right to exist as
> shaastra? Several objection are raised and addressed in the first two
> chapters. The major objection starts with the statement that Vedanta does
> not have anubhandha chatuShTayam – the four-fold requirements needed for it
> to be a shaastra. Therefore the conclusion is there is no need to study
> Vedanta. The objections are divided into two types:
> a) samamanya aakshepaNa or general objections
> b) visheSha aakshepaNa or special objections
> With this general background we enter into the Sanskrit version of the text.
> It starts with invocation to Lord Ganesha.
> Shree chidgaNeshaaya namo mahyam|
> - chit gaNeSha – the chainya svaruupa gaNesha or Lord GaNeSha who is in the
> form of pure consciousness – to that GaneSha NamaH my prostrations.
> Interestingsly, the gaNesha is further qualified here. The author says –
> mahyam – who is none other than me.
> Here the equation is gaNeshu Chinmaya ruupam is not different from my
> Chinmaya ruupam. In the very first statement the nature of text or subject
> of the text is being indicated. There is no blasphemy here when I am
> equating myself with Lord Ganesha by saying Lord Ganesha is none other me
> from the point of substratum or swaruupam. Indication is that a student
> should be qualified to appreciate this text, and such a qualified student
> only can get further benefit by studying this text. That is, he must have
> graduated from karma yoga – where there is a tripuTi (triangular format)–
> jiiva-jagat-Iswara where the actions performed in the jagat or the world are
> offered to the Lord, who is separate from the one who is offering and the
> results are accepted as prasaadam or blessing from the Lord. Student is now
> matured by the purification of the mind via karma yoga or upasana yoga,
> wherein the Lord is objectified as separate from the subject, I. Such a
> student is now entering into jnaana yoga where the tripuTi or triad is
> reduced to binary format involving aatma and anaatma, where aatma is
> chaitanya swaruupam or of the nature of consciousness and anaatma is the
> whole objectifyable universe. Krishna call these as kshetrajna and kshetram.
> Thus in the very first invocation here the author is pointing out the
> subject matter that it involves aatma-anaatma vichaara – inquiry into self
> and non-self dualistic experiences involving the subject and the object and
> the underlying truth behind it.
> The next statement is - Shree vaasudevabrahmendrasaraswatiivirachitaH| The
> text is written by Shree vasudeva brahmendra saraswati. In the previous
> statement he has identified himself with gaNesha in terms of substratum or
> chaitanya swaruupam. Now he is coming to the vyavahaara or anaatma level and
> identifying himself with a name and form for the purpose of transactions.
> The transition clearly indicates that a jnaani even after identification
> with oneness or with Brahman status can come down to the transactional level
> and identify with a particular naama-ruupa or name and form for the purpose
> of transactions. At absolute level there is one without a second - pure
> sat-chit-ananda swaruupam; but at the transactional level one can play the
> game of life as needed or as demanded by praarabda. Questions regarding
> whether someone has realized or not is immaterial here, since others cannot
> certify whether one has realized or not. Self-realization involves
> self-discovery using the mind by uncovering the ignorance of oneself using
> the Vedanta vichaara. In essence none other than oneself can know about ones
> realization. The text started with the statement of identification of
> jiiva-brahma aikyam, an understanding born out of knowledge of oneself.
> Thus, the very first statement with identification with ganEsha in terms of
> swaruupam is sufficient from the point of the author and from the point of
> the rest his realization is only matter of faith based on his statement.
> However, for a student, it is important that he assumes that the teacher is
> realized so that there is shraddha or faith in the imported teaching;
> otherwise it is the student who is the looser.
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