Link:
___________________
The Philosophy of Saadhana in VisishtAdvaita : A Monograph by Vaik
Posted by: "VS" yennappan@computer.net sadagopan10510
Mon Oct 24, 2011 2:15 pm (PDT)
SrI:
Dear SishyAs and AbhimAnis of SrI Ahobila Matam :
On this 40th day after announcement of the New SimhAsana SamarpaNa Kaimkaryam for Srimath Azhagiyasingar during the occasion of His 20th AchArya PeetArOhaNam ,adiyEn will continue with the likhita Kaimkaryam on The Prapatti Yogam. The previous posting covered the Introduction chapter.
For the next few days , adiyEn will focus on the Saadhaka , the Saadhya and the Saadhana aspects in the context of VisishtAdvaitam and conclude with the Vaibhavam of Prapatti .
Dr. N.S.AnantharangachAr Swami’s scholarly monograph is the distilled essence of the SaadhanAdhyAya of AchArya RaamAnuja’s Sri BhAshyam . adiyen will excerpt many of the passages from Swamy’s book ,“The Philosophy of Saadhana in VisishtAdvaita” for remembering the SaarArthams relating to the Saadhaka ,the Saadhya and the Saadhana .First , we will cover the details relating to the Saadhaka or UpAsakan . Next we will cover the Saadhya( Upaasya) or the supreme goal of life ( PurushArtha). Finally, we will spend a lot of time on the Karma , Bhakti , Jn~Ana and Prapatti yogAs as the means to be adopted ( saadhana) for the realization of the Parama PurushArtham (Saadhyaa) of Moksham by the Saadhakaas .
adiyEn will try to write as simple as possible and minimize the use of high level Vedantic language for the benefit of those who wish to get an overall view of Saadhana prescribed by AchArya RaamAnuja from the VisishtAdvaitic point of view and to enhance their interest to read the source texts later.
Let us get started with the innate nature of the Saadhaka and the difficulties that he has to face on the path of Saadhana . It is indispensable for a Saadhaka to have a thorough understanding of the nature of the goal (Saadhya) that he aspires to achieve so that he chooses the right means (Saadhana) that suits him .
A.The Saadhaka : The Saadhaka is the Jeevan , the finite Self, a real entity .Jeevan is also referred to as Atman meaning one who attains, completely rules over, supports and uses his body for his own satisfaction .There are multitude of Jeevans. The Jeevans are infinite and they are distinctly different from matter( Prakruti) and Iswaran .These jeevans are anAdhi ( eternal), svayam jyOthi (self-luminous) , very minute ( atomic) . They are of a blissful nature ( Anandhamaya).
1. The Self is eternal and coeval with the Brahman and the Prakruti ( Matter ), the other two tattvams
(Realities).
2. The Self is distinct and different from the body as well as from the senses(the channels of Knowledge).
3. The Self( Jeevan) is distinct and different from Iswaran(Brahman) and the Matter ( Prakruti) , the other two of the three tattvams.
4. There is only one single Self in each body . It is of atomic size.There are myriads of Selves (Plurality)in different bodies with their own history of karmaas( Karma Vaasanaas) .
5. The Self is different from the mind (manas) , the instrument of knowledge.The mind and the unfolding of its activities relate to the dharmabhUta Jn~Anam or attributive consciousness of the Self or Jeevan .Mind is only a karaNa (instrument) of knowledge and never a karta (doer) or JnAtaa( knower).The mind is not eternal like the Jeevan and therefore it can not be the Jeevan.
6.The Self is not PraaNa, the particular types of Vaayu ,a Jada dravya , which has no consciousness like the Self.
7. The Self is not mere Knowledge (Buddhi/vij~nAna) . It is of adjectival nature and it is an inseparable attribute of the Self. The attributive consciousness is non-eternal since it is subject to generation and loss. An non-eternal entity which is always an attribute can not be substantive at all to be styled as Self. Therefore , the non-eternal attributive consciousness can never become an ever-eternal Self.
8. The Self is of Jn~Ana Svaroopa ( blissful nature).
9. The Self is endowed with Doership ( Kartrutvam) according to the will of the Supreme and the Self is primarily responsible for his deeds , good or bad , the results of which he is bound to experience .
10. The Self has Self-luminosity (Svayam JyOti) as it is of the nature of consciousness.The self-luminosity means that he shines forth to himself and not to all at all times. The Self is not in need of any other consciousness , to know it. The consciousness by which it apprehends itself is a substantive consciousness or dharmi Jn~Anam . The consciousness through which the Self apprehends all things other than itself is attributive Consciousness or dharmabhUta Jn~Anam .
11. The Self shines forth in all its distinguishing attributes in the waking ( Jaagrath) , dream (svapna) ,deep sleep ( sushupti) and swooning (Moorcha) states .At the time of samAdhi , the 8th stage of AshtAnga Yoga, It is said that one experiences the Self with all its defining attributes (Kaivalyam or AatmAvalOkanam) .
12. The Self is of the essential nature of knowledge ( Jn~Ana Svaroopa) besides being of Ananda Svaroopa ( Blissful nature). It possesses Jn~Atrutvam . Jn~Anam is prominent in self .
13. The Self is non-destructible ( eternal) . There is only change in the attributive consciousness but never in the inherent nature of the Self. The Self is immutable in its essential nature .
14. The equality of individual Selves in their essential nature and during the state of liberation , there is equality even in the power of their attributive consciousness. Plurality with perfect equlaity is possible in the state of release.During the state of SamsAra, the empirical selves are unequal , due to the contraction of their attributive consciousness brought about by the bonds of karma.It is only karma that is responsible for the empirical inequalities of the selves and those selves regain their natural and unbounded proportions in the state of liberation ( mukti) , when all selves attain the same degree of rapture or Ananda .
18.1: The selves are of two types: souls bound by Karma (Nitya SamsAris) and those that are not ( Mukta Jeevans and nitya Suris). The mukta jeevans are those who got liberated from their karmAs thru successful completion of Bahkti or Prapatti yOgam . Nitya or eternally liberated jeevans have no links with the world of KarmAs .Both the Mukta and the nitya Jeevans are blessed with the same degree of Anandham in SrI VaikunTham.
18.2:the nitya samsari jeevans are engulfed in the mesh of Prakruti and grope in the dark through the cycles of births and deaths infinitely.It is this soul ( jeevan) that is in need of Saahdana for getting rid of this miserable samsAra , and for attaining the infinite joy of divine communion with its Lord.
19.There are three categories of TattvAs or realities : Iswaran (PrEritA, the ordainer) , Jeevan ( bhOktA, the enjoyer) and Prakruti ( BhOgya , the object of enjoyment).Due to Prakruti sambhandham due to the previous karmAs of the individual Self , the samsAri Jeevan recedes farther and farther from its Lord.
20. The finite Self has a gross as well as a subtle body. This gross body only changes from birth to birth and the subtle body never gets destroyed until the time of liberation .
21. Prakruti or matter is made up of three guNams: Sattva, Rajas and Tamas .The combination of these three guNams in different proportions is responsible for the different karmAs. Prakruti screens from us the nature of the finite Self (JeevAtmaa) and the Universal Self ( ParamAtmaa).It obstructs our attempts at self-realization and God realization .This impediment is insurmountable without divine grace.
22. Divine Mercy is at the root of all Saadhanaa and it is only on account of His unbounded grace that the finite self embodied in matter awakens and arises from the deep slumber of ignorance , and yearns thereafter for divine experience , for attaining which , he goes in search of a proper AchAryan and attains him at the proper time.The AchAryan enlightens the samsari chetAna on his essential nature as well as the reality of the Highest Truth .The compassionate AchAryan teaches the suffering jeevan about the goal and the way and leads him on most kindly to the goal of life.The Saadhaka could not have proceeded by himself on to the path of Saadhanaa. The divine grace and the AchArya anugragham shower the blessings on the Jeevan because of the slightest good done by him knowingly or Unknowingly.
We will study next the Saadhya or Upaasya or the Supreme Goal of life , the attainment of the Brahman.
Swamy Desikan ThiruvadigaLE SaraNam ,
NamO SrI NrsimhAya,
Daasan , Oppiliappan Koil VaradachAri Sadagopan
( http://www.ahobilamutt.org/)
___________________
The Philosophy of Saadhana in VisishtAdvaita : A Monograph by Vaik
Posted by: "VS" yennappan@computer.net sadagopan10510
Mon Oct 24, 2011 2:15 pm (PDT)
SrI:
Dear SishyAs and AbhimAnis of SrI Ahobila Matam :
On this 40th day after announcement of the New SimhAsana SamarpaNa Kaimkaryam for Srimath Azhagiyasingar during the occasion of His 20th AchArya PeetArOhaNam ,adiyEn will continue with the likhita Kaimkaryam on The Prapatti Yogam. The previous posting covered the Introduction chapter.
For the next few days , adiyEn will focus on the Saadhaka , the Saadhya and the Saadhana aspects in the context of VisishtAdvaitam and conclude with the Vaibhavam of Prapatti .
Dr. N.S.AnantharangachAr Swami’s scholarly monograph is the distilled essence of the SaadhanAdhyAya of AchArya RaamAnuja’s Sri BhAshyam . adiyen will excerpt many of the passages from Swamy’s book ,“The Philosophy of Saadhana in VisishtAdvaita” for remembering the SaarArthams relating to the Saadhaka ,the Saadhya and the Saadhana .First , we will cover the details relating to the Saadhaka or UpAsakan . Next we will cover the Saadhya( Upaasya) or the supreme goal of life ( PurushArtha). Finally, we will spend a lot of time on the Karma , Bhakti , Jn~Ana and Prapatti yogAs as the means to be adopted ( saadhana) for the realization of the Parama PurushArtham (Saadhyaa) of Moksham by the Saadhakaas .
adiyEn will try to write as simple as possible and minimize the use of high level Vedantic language for the benefit of those who wish to get an overall view of Saadhana prescribed by AchArya RaamAnuja from the VisishtAdvaitic point of view and to enhance their interest to read the source texts later.
Let us get started with the innate nature of the Saadhaka and the difficulties that he has to face on the path of Saadhana . It is indispensable for a Saadhaka to have a thorough understanding of the nature of the goal (Saadhya) that he aspires to achieve so that he chooses the right means (Saadhana) that suits him .
A.The Saadhaka : The Saadhaka is the Jeevan , the finite Self, a real entity .Jeevan is also referred to as Atman meaning one who attains, completely rules over, supports and uses his body for his own satisfaction .There are multitude of Jeevans. The Jeevans are infinite and they are distinctly different from matter( Prakruti) and Iswaran .These jeevans are anAdhi ( eternal), svayam jyOthi (self-luminous) , very minute ( atomic) . They are of a blissful nature ( Anandhamaya).
1. The Self is eternal and coeval with the Brahman and the Prakruti ( Matter ), the other two tattvams
(Realities).
2. The Self is distinct and different from the body as well as from the senses(the channels of Knowledge).
3. The Self( Jeevan) is distinct and different from Iswaran(Brahman) and the Matter ( Prakruti) , the other two of the three tattvams.
4. There is only one single Self in each body . It is of atomic size.There are myriads of Selves (Plurality)in different bodies with their own history of karmaas( Karma Vaasanaas) .
5. The Self is different from the mind (manas) , the instrument of knowledge.The mind and the unfolding of its activities relate to the dharmabhUta Jn~Anam or attributive consciousness of the Self or Jeevan .Mind is only a karaNa (instrument) of knowledge and never a karta (doer) or JnAtaa( knower).The mind is not eternal like the Jeevan and therefore it can not be the Jeevan.
6.The Self is not PraaNa, the particular types of Vaayu ,a Jada dravya , which has no consciousness like the Self.
7. The Self is not mere Knowledge (Buddhi/vij~nAna) . It is of adjectival nature and it is an inseparable attribute of the Self. The attributive consciousness is non-eternal since it is subject to generation and loss. An non-eternal entity which is always an attribute can not be substantive at all to be styled as Self. Therefore , the non-eternal attributive consciousness can never become an ever-eternal Self.
8. The Self is of Jn~Ana Svaroopa ( blissful nature).
9. The Self is endowed with Doership ( Kartrutvam) according to the will of the Supreme and the Self is primarily responsible for his deeds , good or bad , the results of which he is bound to experience .
10. The Self has Self-luminosity (Svayam JyOti) as it is of the nature of consciousness.The self-luminosity means that he shines forth to himself and not to all at all times. The Self is not in need of any other consciousness , to know it. The consciousness by which it apprehends itself is a substantive consciousness or dharmi Jn~Anam . The consciousness through which the Self apprehends all things other than itself is attributive Consciousness or dharmabhUta Jn~Anam .
11. The Self shines forth in all its distinguishing attributes in the waking ( Jaagrath) , dream (svapna) ,deep sleep ( sushupti) and swooning (Moorcha) states .At the time of samAdhi , the 8th stage of AshtAnga Yoga, It is said that one experiences the Self with all its defining attributes (Kaivalyam or AatmAvalOkanam) .
12. The Self is of the essential nature of knowledge ( Jn~Ana Svaroopa) besides being of Ananda Svaroopa ( Blissful nature). It possesses Jn~Atrutvam . Jn~Anam is prominent in self .
13. The Self is non-destructible ( eternal) . There is only change in the attributive consciousness but never in the inherent nature of the Self. The Self is immutable in its essential nature .
14. The equality of individual Selves in their essential nature and during the state of liberation , there is equality even in the power of their attributive consciousness. Plurality with perfect equlaity is possible in the state of release.During the state of SamsAra, the empirical selves are unequal , due to the contraction of their attributive consciousness brought about by the bonds of karma.It is only karma that is responsible for the empirical inequalities of the selves and those selves regain their natural and unbounded proportions in the state of liberation ( mukti) , when all selves attain the same degree of rapture or Ananda .
18.1: The selves are of two types: souls bound by Karma (Nitya SamsAris) and those that are not ( Mukta Jeevans and nitya Suris). The mukta jeevans are those who got liberated from their karmAs thru successful completion of Bahkti or Prapatti yOgam . Nitya or eternally liberated jeevans have no links with the world of KarmAs .Both the Mukta and the nitya Jeevans are blessed with the same degree of Anandham in SrI VaikunTham.
18.2:the nitya samsari jeevans are engulfed in the mesh of Prakruti and grope in the dark through the cycles of births and deaths infinitely.It is this soul ( jeevan) that is in need of Saahdana for getting rid of this miserable samsAra , and for attaining the infinite joy of divine communion with its Lord.
19.There are three categories of TattvAs or realities : Iswaran (PrEritA, the ordainer) , Jeevan ( bhOktA, the enjoyer) and Prakruti ( BhOgya , the object of enjoyment).Due to Prakruti sambhandham due to the previous karmAs of the individual Self , the samsAri Jeevan recedes farther and farther from its Lord.
20. The finite Self has a gross as well as a subtle body. This gross body only changes from birth to birth and the subtle body never gets destroyed until the time of liberation .
21. Prakruti or matter is made up of three guNams: Sattva, Rajas and Tamas .The combination of these three guNams in different proportions is responsible for the different karmAs. Prakruti screens from us the nature of the finite Self (JeevAtmaa) and the Universal Self ( ParamAtmaa).It obstructs our attempts at self-realization and God realization .This impediment is insurmountable without divine grace.
22. Divine Mercy is at the root of all Saadhanaa and it is only on account of His unbounded grace that the finite self embodied in matter awakens and arises from the deep slumber of ignorance , and yearns thereafter for divine experience , for attaining which , he goes in search of a proper AchAryan and attains him at the proper time.The AchAryan enlightens the samsari chetAna on his essential nature as well as the reality of the Highest Truth .The compassionate AchAryan teaches the suffering jeevan about the goal and the way and leads him on most kindly to the goal of life.The Saadhaka could not have proceeded by himself on to the path of Saadhanaa. The divine grace and the AchArya anugragham shower the blessings on the Jeevan because of the slightest good done by him knowingly or Unknowingly.
We will study next the Saadhya or Upaasya or the Supreme Goal of life , the attainment of the Brahman.
Swamy Desikan ThiruvadigaLE SaraNam ,
NamO SrI NrsimhAya,
Daasan , Oppiliappan Koil VaradachAri Sadagopan
( http://www.ahobilamutt.org/)
No comments:
Post a Comment