[Advaita-l] Discussion of sloka Geeta Ch. 6 vs 29,30-part 1
kuntimaddisada at yahoo.com
Fri Jul 24 00:45:14 CDT 2015
PraNams to all.
Prof. V. Krishnamurthy has provided some discussion on the two slokas in the other list. I am just presenting in two parts His discussion and my understanding of these two slokas for those who are interested. The relevant part of the discussion of the slokas are provided.
Prof. VK. PraNAms
For my own personal sadhana, I dwell on these two slokas, 29 and 30 of Ch. 6., more or less all the time. I am providing my own understanding, and in a way my sadhana too, for those who are interested. I consider these two slokas are essential from both bhakti or Prapatti- point (using the word with the meaning that is more than what V. advaita provides) and jnaana point. Krishna brings these two aspects together in the same chapter, that too back-to-back slokas.
In essence, from my understanding, these two slokas form the essence of both the highest goal (moksha) as well as the means. I am remained of Krishna’s statement in 13th chapter after discussion the 25 values, says this is jnaanam where the means is not different from goal, as it paves the way to the discovery of the truth. Therefore, from the point of the goal I am looking at the meaning of the slokas too. I know that you are aware of these, nevertheless, I am taking the liberty to point out for those who are interested.
#29: sarvabhUtastham ….. . This shloka gives the meaning of ‘tvaM’ in ‘tattvamasi’. YogayuktAtmA refers to One whose mind has attained purity through yoga, either by the yoga school method or by AtmavicAra method of the advaita school. The mind has, in a sense, been eliminated. It is now oblivious of its own presence. This is the ‘tvaM’ of ‘tattvamasi’. All the Ignorance built into the mind has vanished because Mind is bereft of all modifications (cf. prashAnta manasaM in 6-27).The thing witnessed is only an imagination on the Witness; it does not exist at all, because it is unreal. That is why one sees one’s Self in all things and all things in one’s Self . (sarvabhUtastham AtmAnaM sarvabhUtAni pashyati). The Witness, the Absolute Reality alone exists. When the knowledge of the substratum thus becomes firm, the non-perception of the sublated mind imagined on the substratum and also of the things visualized by it (the mind)
becomes easily possible.
Yes, it refers to the absolute truth and as Shree Madhusudana Saraswati states. One who sees himself in ALL and ALL in oneself – For that jeeva- Brahma aikya bodhakam forms the very basis, otherwise it is not possible. That becomes the culmination of Bhakti and Prapatti with the support of the next sloka. Hence as Shankara provides it requires a mind that has the four-fold qualifications – saadhana chatuShTaya sampatti- which Madhusudana interprets the yoga yuktaamaa- I do not think this is related to the yoga school of dhyaanam, since their outcome is dvaita not advaita. Destruction of the mind is only recognition of the mithyaa aspect of the mind – otherwise any other destruction implies more reality than is.
Your statement (mind, in a sense, has been eliminated) – If it comes from yoga side, then it is not the truth. From advaita point mind is required – hence, in a sense, may be taken only as elimination of the notional mind or confused mind, with the discovery that the mind is also mithyaa and that recognition has to occur in the mind since it has wrong notions about itself and the world. Sarva bhuutah refers to both chara and achara or subtle and gross elements that include the mind too. Hence sarvabhuutasthaH refers to the adhiShTaanam of the mind also. Hence what is eliminated is only reality to the adhyastham or superimpositions, starting from the mind. Since the knowledge has to occur in the mind, with the mind, mind is not oblivious to its presence- it sees itself and the world as the essence of the SELF or aatmaanam, only. The world that the mind perceives is next addressed as sarvabhuutani ca, ca refers to also. Thus the mind also recognizes
that the essence of the world is nothing but Atmaa or the SELF. By saying that sarvabhuutani, Krishna implies while seeing or experiencing sarvabhuutas (that includes chara and acara or movables and immovable), Krishna says all that is in Atmani – in one’s own self. Hence they exist in the self, sustained by the self and dissolve into the self. Hence the mahavaakya – tat tvam asi – is glorified by Krishna. Here as Shree Madhusudana points out the word – ca- is also important. He sees himself in everything AND everything in himself – hence he sees himself as abhinna nimitta upaadaana kaaraNam –both the material and intelligent cause of the Universe as Shankara points out as the essence of tat tvam asi – that SAT is aitadaatmya idam sarvam tat satyam; tat tvam asi. The essence of everything- from which everything cames, by which it is sustained and into which it goes back. Sarvam implies no exception. Hence ekam eva adviteeyam – one
without a second is recognized or understood by that qualified seeker – yoga yuktaH.
It is also for sadhana for those who have not yet realized to recognize that I am – the very source of everything, yet I am untouched by anything – since apparent duality is also implied in the statement sarvabhuutastham and sarva bhuutani ca – While seeing the plurality sarvam bhutaaH – yet recognition myself as the essence of everything and since everything is in me, I am unaffected by anything. Hence mithyaatvam of everything is implied. Mithyaa implies the adhiShTaanam or substantive of myself as the essence of the whole universe. Thus Vedanta pramana is implied by mahavaakya or pointing out the one substantive – that is myself- to everything and anything.
As a sadhana I have claim myself as the self in all and all in myself.
That forms the meditation for a yoga yuktaH – or nidhidhyaasana for the seeker who has been exposed to Vedanta pramaana. It also reminds me of the Vevekachudamani sloka
Jaati neti iti kula gotra duuragam, naama ruupaguNa doShavarjitam,
deshakaalaviShayaati vartiyat, brahma tatvam asi bhaavayaatmani||
Self-explanatory. One can also replace the brahma tatvam with Atma tatvam in the sloka -without disturbing the meter – which is the essence of the Krishna’s statement.
We will look into the next sloka from the bhakti point in the next post.
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