[Advaita-l] Questions on Importance of Agamas given by Three Acharyas

[V Subrahmanian]

In the Brahmasutra bhasshyam for :
api cha samrAdhane pratyakSha-anumAnAbhyAm (Br.Sutra III.ii.24)

24. And in the state of perfect conciliation also (the Yogins
apprehend the highest Brahman), according to Sruti and Smriti.
At the time of perfect conciliation the Yogins see the unevolved Self
free from all plurality. By 'perfect conciliation' we understand the
presentation before the mind (of the highest Self), which is effected
through meditation and devotion.--This is vouched for by Sruti as
well as Smriti. So, e.g. Ka. Up. IV, 1, 'The Self-existent pierced
the openings of the senses so that they turn outward; therefore man
looks without, not within himself. Some wise man, however, with his
eyes closed and wishing for immortality, saw the Self within.' And
Mu. Up. III, 1, 8, 'When a man's mind has become purified by the
serene light of knowledge then he sees him, meditating on him as
without parts.' Smriti-passages of the same tendency are the
following ones, 'He who is seen as light by the Yogins meditating on
him sleepless, with suspended breath, with contented minds, with
subdued senses; reverence be to him 1!' and 'The Yogins see him, the
august, eternal one.' (sanatsujAtIya V chapter).
But if in the state of perfect conciliation there is a being to be
conciliated and a being conciliating, does not this Involve the
distinction of a higher and a lower Self?--No, the next Sûtra
replies. (unquote)

The Words of the Bhashya are:
api cha enamAtmAnam nirasta-samasta-prapancham-avyaktam
samrAdhanakAle pashyanti yoginaH. SamrAdhanam cha bhakti, dhyAna,
praNidhAnaAdyanuShThAnam.


In the bhashya for the sutra utpattyasambhavAt 2.2.42 Shankara is pointing
out the admissible aspects of the Pancharatra system where bhakti to the
Lord is emphasized. ..//bhagavato abhigamanAdilakShaNam ArAdhanam ajasram
ananyachittatyA abhipreyate tadapi na pratiShidhyate,
shrutismRtyorIshwarapraNidhAnasy prasiddhatvAt.//

In another bhashyam Shankara mentions the 'balyupahArAdi..' meaning the
offering of naivedya, etc.

In the MundakopaniShad occurs this mantra:

काली कराली च मनोजवा च

सुलोहिता या च सुधूम्रवर्णा

स्फुलिङ्गिनी विश्वरुची च  देवी

लेलायमाना इति सप्ताजिह्वा


In the Uddhavagita (part of the Bhagavatam) in ch.22 we have this verse:


वैदिकस्तान्त्रिको मिश्र इति मे त्रिविधो मखः ।

त्रयानामीप्सितेनैव  विधिना मां समर्चयेत्   ।।  7

Three are the ways of worshipping Me, namely vaidika, tAntrika and mixed.
One may worship Me by any one of the three methods that appeals to one.


Regards,

subrahmanian.v





2011/11/24 D.V.N.Sarma డి.వి.ఎన్.శర్మ <dvnsarma at gmail.com>

> Showing of mudras in sandhyavandana "सुमुखं संपुटं चैव..." etc., is
> perhaps tantra related.
>
> regards,
> Sarma.
>
> On Wed, Nov 23, 2011 at 7:04 PM, Raghav Kumar <raghavkumar00 at gmail.com
> >wrote:
>
> > Sandhyavandanam does seem to have some aagamic influence, does it not ?
> >
> > For example -
> > 1. The tarpaNam includes the names of keshava, naarayaNa, maadhava,
> > govinda, viShnu etc. While each of these names, had they occured in
> > isolation, say, in an upaniShad, could have been justifiably
> > interpreted as referring to Brahman, directly or indirectly ; their
> > being mentioned one after the other in sandhyaa seems to point to a
> > bhAgavata influence.
> >
> > A related question would be, whether there is any evidence to show
> > that sandhya-vandanam has evolved in some manner, since vedic times.
> >
> > 2. The nyAsa done with aacamanam to has the same names as the above.
> >
> > Om
> > Raghav
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>
>
> --
> regards,
> Sarma.
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