[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa

vinayaka ns brahmavadin at gmail.com
Wed Sep 12 06:49:54 CDT 2012

On Mon, Sep 10, 2012 at 10:21 AM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:

> > In fact, if you agree that most people are madhyama-manda-adhikArin-s,
> > then I would suggest reading the bhAshya on the eighth chapter of the
> > gItA. Here, dhAraNA yoga is described in detail and explicitly prescribed
> > for such adhikArin-s. Needless to say, there is a heavy dose of what you
> > would call pAtanjala ashTAnga yoga mArga in this bhAshya chapter.
> >
> > > prabhuji I think we have discussed about this earlier during viveka
> > chUdAmaNi discussions. ( I may be wrong, but I remember somewhere!!) I
> > think we have agreed at that point of time that it talks about
> > yOgAbhyAsi-s krama mukti which can be achievable after yOgi's deha tyAga,
> > tyajan dehaM yOgiH then he would achieve parama gati or something like
> > that says krishna (exact verse of this chapter I can provide you on
> Monday
> > prabhuji) and I think in this chapter only Krishna eulogizes the yOgi and
> > says he would achieve the superior sthAna (status) that cannot be
> achieved
> > through vedAdhyayana, yajna & tapas. But can we compare this krama mukti
> > of yOgi-s with shAstra vAkya janita sadyO mukti prabhuji?? If we say
> > yOgAbhyAsa is an another way to reach the parama gati, then antya
> > pramANatva of shAstra-s, ekameva jnAna mArga would suffer from this
> > alternative yOgAbhyAsa method.
> Here's a question to ponder. Is it or is it not possible for jnAna to rise
> during
> the lifetime of a yogAbhyAsI on the path of such kramamukti? Is there any
> necessary obstacle to jnAna in the case of such a person, which will
> require
> janmAntara for jnAna to rise? When one repeatedly points out other passages
> from the same granthakAra-s and other teachers that show how dhyAnAdi
> sAdhana-s are sahakArI kAraNa-s for the rise of jnAna, I fail to see why
> they
> should be misrepresented as if they are compromising the sampradAya.



Related verses from the panchadashi for the benefit of the interested

IX 137. The Gita says that a man attains that which he thinks of at the
time of death. Wherever his mind is fixed, there he goes, says the Shruti

138. So the future life of a man is determined by the nature of his
thoughts at the time of death. Then as a devotee of the Personal God is
absorbed in Him, so a meditator on the attributeless Brahman is absorbed in
It and obtains Liberation.

139. Brahman is called ‘eternal’ and ‘attributeless’ but in fact It is of
the nature of liberation itself, just as ‘leading’ error is an error in
name only, for it leads to the desired object.

140. As by meditation on the Personal God knowledge of the nature of Ishvara

arises, so by meditation on the attributeless Brahman, knowledge of Its
nature arises

and destroys the ignorance which is the root of rebirth.

141. A meditator becomes Brahman who is ‘unattached, desireless, free from

and organs and fearless’. Thus the Tapaniya Upanishad speaks of liberation
as the

result of meditation on the attributeless Brahman.

*142. By the strength of meditation on the attributeless Brahman knowledge

*So the scriptural verse, ‘Verily there is no other path to liberation

*knowledge)’ does not conflict with this*.

143. So the Tapaniya Upanishad points out that liberation comes from
desireless meditation. The Prasna Upanishad also says that by meditation
with desire one enters into the region of Brahma.

144. The Prasna Upanishad says that he who meditates with desires on the
three lettered

Aum, is taken to the region of Brahma. There he comes to know the attributeless
Brahman who is beyond Hiranyagarbha, the sum total of souls and

becomes free.

145. The Brahma Sutras in the Apratikadhikarana say that he who desires the
region of Brahma and meditates with desires on the attributeless Brahman
attains that region.

146. Such a worshipper, by virtue of his meditation on the attributeless
Brahman, enters the world of Brahma and there obtains direct knowledge of
Brahman. He is not born again, he gets ultimate release at the end of the
four Yugas.

147. In the Vedas meditation on the holy syllable Aum in most places
means meditation
on the attributeless Brahman, though in some places it means meditation on
Brahman with attributes.

148. Pippalada being asked by his pupil Satyakama says that Aum means
Brahman both with and without attributes.

149. Yama too, questioned by his pupil Nachiketas, replied that he who
meditates on Aum knowing it as the attributeless Brahman obtains the
fulfilment of his desires.

*150. He who meditates properly on the attributeless Brahman gets direct

*of Brahman either in this life or at the time of death or in the world of


Best Wishes,


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