[Advaita-l] vedAnta vAkya janita jnAna

[V Subrahmanian]

On Thu, Sep 15, 2011 at 3:44 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms
> Hare Krishna
>
>
> This is the bhashyam, in part, for the BG verse 11.54:
>
> // na kevalam jnAtum shAstrataH, draShTum cha sAkShAtkartum tattvena
> tattvataH, praveShTum cha mokSham cha gantum cha parantapa//
>
> I showed this vAkyam for its containing the word 'sAkShAtkArtum'.
>
> > no problem with the word 'sAkshAtkAra' but the interpretation.  If it is
> meant in such a way that it is a subsequent step AFTER vedAnta vAkya
> janita 'paramArtha jnAna' then problem starts to fill the gap between
> jnAna AND sAkshAtkAra :-))
>

Jnana from the vedanta vakya is first paroksha and it becomes aparoksha only
when the nididhyasanam is completed.

>
> This is when there are no pratibandhaka-s.
>
> >  shravaNAdi pratyaksha sAdhana-s are there to remove these
> pratibandhaka-s..is it not?? :-))
>

No. The strong obstacles that have already started their course do not get
eliminated by shravana, etc.

>
> If they are present, even if vAkyArthajnAna takes place avidyAnivRtti rUpa
> mokSha does not come about. He may have to wait for one or more births for
> the pratibandhaka to end.
> BSB is clear about this.
>
> >  Kindly tell me in which sUtra shankara comment like this??


The sutra 'aihikamapyaprastutapratiibandhe taddarshanAt 3.4.51.


>  As far as
> my knowledge goes shankara somewhere comments that sravaNAdi means may not
> give true knowledge invariably in this life.  Knowledge may come in a
> subsequent life if there any obstacle for it.  But he further clarifies
> that spiritual freedom is the immediate consequence of the knowledge of
> Atman. evam Atma vishayaM vijnAnaM yatkAlaM, tatkAla eva tad vishaya
> ajnAnatorObhAvaHsyAt clarifies shankara in bruhad bhAshya.  So till that
> Atmaikatva samyak jnAna, depends upon his eligibility,  an aspirant has to
> continue his shravaNAdi pratyaksha sAdhana.
>

The above sutra says that this sadhana will bear fruit only depending upon
the exhaustion, kshaya, of the pratibandha.

>
> 'dhyAnena Atmani pashyanti kechit AtmAnam AtmanA..' of the 13 chapter.
>
> >  dhyAna is purusha tantra, kartuM, akartuM anyathA kartum shakyaM see
> tattu samanvayAt sUtra bhAshya...jnAna is not like that coz. it is vastu
> tantra..So we have to be careful while talking about 'dhyAyena Atmani
> pashyanti', dhyAna on Atma & 'darshana' of Atman in dhyAnAvastha etc.  It
> has its own meaning according to the context of advaita siddhAnta.
>

Shankara is quite careful when He comments on this verse.  He knows well the
difference He Himself has stated in the BSB between kartru tantra and vastu
tantra.  He gives out the nature of dhyana too in the BGB quote I provided -
'taila dhArAvat'.  The process of dhyana in upasana and Atman is the same;
only the dhyeya vastu is different.  In the former the vastu is something
within the creation, sriShTi and in the latter it is the nitya siddha
Brahman/Atman. In both ekAgratA is crucial. In fact it is only because of
this phenomenon that the shastra prescribes upasanas as a preparation for
the aspirant to finally find it easy when it comes to AtmajnAnaprApti.

Regards,
subrahmanian.v

>
> Hari Hari Hari Bol!!!
> bhaskar
> _
>