[Advaita-l] Ramana's method
swami.sarvabhutananda at gmail.com
Thu Oct 11 08:17:21 CDT 2012
There is no Mananam without shravanam!
Sruti vAkyAs have to be listened thro a GURU explaining the BASHYA.
Then only mananam is possible and thereafter nidityAsanam.
On Thu, Oct 11, 2012 at 10:46 AM, vinayaka ns <brahmavadin at gmail.com> wrote:
> On Wed, Oct 10, 2012 at 9:49 AM, Sanjay Srivastava <
> sksrivastava68 at gmail.com
> > wrote:
> > > nidhidhyAsana is the most important sAkshAt sAdhanA in the tradition.
> > > following remark of Kanchi Maha SwamigaL makes it clear:
> > >
> > > "Remember our Acharya is one who gave the noblest status to the hearing
> > > (shravaNa) of the teaching from the guru. If the same Acharya says "Let
> > it
> > > be understood that mananaM is a hundred times greater than shravaNaM".
> > > *shataguNaM vidyAn-mananaM*, then at how really a high level should
> > > shravaNaM be counted? And he doesn't stop there. If mananaM is a
> > > times greater than shravaNaM, he says nidhidhyAsanaM is a
> > hundred-thousand
> > > times greater than mananaM:
> > Viewed from this perspective it can be said that Sri Bhagwan only
> > restored the relative importance of shravaNa, manana and nididhyAsana
> > in self enquiry and brought it in line with tradition.
> This approach is not something alien to the tradition; rather it is the
> most important part of sAdhanA. Here are the words of Swami Chandrashekara
> Bharati of Sringeri:
> Among the material aids for achieving moksha, bhakti is the greatest.
> Continuous contemplation of one's essential nature (svarUpa) is said to be
> bhakti. (VC 33)
> By svasvarUpAnusandhAna contemplation on one's essential nature,
> nididhyAsana (profound repeated meditation) is meant. That alone can serve
> as the immediate means to direct realisation. The continuous contemplation
> of the shruti text and the upadesha of the guru: sa AtmA tattvamasi ( that
> is the Atman; That thou art): " Thy essential nature is Brahman; thou art
> That only", is the indespensable means (asAdhAraNa kAraNa) of such
> realisation. This contemplation (anusandhAna) is of the form of the
> exclusion of contrary ideas and is marked by a continuous flow of accordant
> ideas. shama etc., are the cause of jnAna mediated by vichAra and
> nididhyAsana . But nididhyAsana is the immediate cause for it. Because it
> produces direct realisation, it is said to be the greatest among sAdhanAs
> that make for jnAna which is revelatory of one's true nature which is
> synonymous with moksha....
> Best Wishes,
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