[Advaita-l] Ritambhara Prajna

Srikanta Narayanaswami srikanta.narayanaswami at yahoo.com
Fri Aug 19 02:10:15 CDT 2011

On 19 August 2011 10:33, Jaldhar H. Vyas <jaldhar at braincells.com> wrote:

> The function of upasana in Vedanta is not to cause or increase jnana (or "a
> more subtle jnana" which is a concept that doesn't make sense.  jnana is
> jnana is jnana) but to annhilate ajnana which allows svayamaprakasha jnana
> to shine forth.  To this end an untainted intellect can be useful just as
> nirvikalpa samadhi can be useful but my point is it is orthogonal to whether
> one understands the shastra or not.

Well, the function of upAsana is only to produce an untainted intellect. In
an untainted intellect, the mahAvAkya pramANa can perform its function of
annihilating aj~nAna, in the sense that the pramANa is actually meant for
dvaita nivRtti rather than advaita siddhi (as AtmA is svavamprakAsha).

nirvikalpa samAdhi is certainly neither necessary nor sufficient, but it may
be an extreme statement to say that it is orthogonal. After all, an
untainted intellect is necessary for the pramANa to function. The
yogashAstra, which culminates in nirvikalpa samAdhi, is certainly a very
powerful tool for achieving this untainted intellect.
In the above posting it is suggested that" the function of upasana is to produce an untainted intellect.It is said that "Mahavakya"can perform its function of annihilating ajnana,in the sense that the Pramana is actually meant for "dvaita nivrtti"rather than advaita siddhi(as Atma is svayam prakasha)
Niivikalpa samadhi is certainly neither necessary nor sufficient,but it may be an extreme statement to say that it is orthogonal.After all,an untainted intellect is necessary for the pramana to function.The Yogashastra which culminates in nirvikalpa samadhi,is certainly powerful for achieving this untainted intellect."

The above contention is not valid and also unfounded.The evidence for the above should be in the Vedanta,ie.in the "Brahmasutras"and Brahmasutra bhashya of Shankara.It negates the very statement of the "sruthi."

While discussing the function of Yoga in his BSB,Shankara clearly mentions that Yoga has no role in creating "Jnana"This has been discussed earlier in this list.The Pramana as it is cannot function whether it is an untainted intellect or not.Further,Yoga has no function in removing obstacles in the same way as "Upasana",which is also a limb of "karma".Only by exhausting the "Karma"vasanas the intellect can be pure.The wqay the "Yoga"functions is counter to the way the "Karma"functions.The "yoga"is no substitute for "Karma"exhaustion.There are numerous "sruthis"which substantiates this statement.The "nirvikalpa samadhi"is not mentioned in BSB of Shankara,and is an import of the later day vedantins which leads one nowhere.Moreovr,in his BSB and in "Naishkarmyasiddhi"of Sureshwara,they are clear that "Jnana-Karma"samucchaya or any other method is outof question.The path of "Yoga'is 'urdhvagati"where the "Prana"moves upwards for the
 "Urdhvarethaskas"(Sanyasis)at the time of  their leaving the body.This certainly is opposed to "Jnana Yoga"mentioned in the Vedanta sastras.

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