Sloka 1 and 2
Hari OM to all,
Thanks for the precious comments, but one small observation, in the reply mail to the introduction, the introduction mail’s content has been repeated thrice! Don’t know how this has happened since the sent mail is proper only. Hope everyone has got the mail properly. Pardon all if the content is repeated thrice in mails. Thanking Lord again, let’s start with the first sloka.
SLOKA 1:
tapobhiH kshiiNapaapaanaaM shaantaanaaM viitaraagiNaam.h .
mumukshuuNaamapekshyo.ayamaatmabodho vidhiiyate .. 1..
Pada artha:
Tapobhihi: by austerities
Ksheena papaanam: for those who have purified themselves
Shantaanam: for those who are calm
Veetaraaginaam: for those who are free from carvings
Mumukshunam: for those who are desirous of liberation
Apekshaya: worthy of attending
Ayam: this
Atmabodhaha: knowledge of Self
Vidheeyate: being composed(by me)
I am composing the Atma-Bodha, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.
Acharya Sankara in this sloka, is explaining the qualifications needed for those who wish to take up the studies of this work. The great teacher out of compassion is explaining about those who are fit to learn the work. Acharya here is explaining that treatise of self knowledge is meant for those whose sins are destroyed by religious austerities, who are calm at mind, devoid of attachment and are desirous of liberation. These together are but the Sadhana Chatushtayam. As we have learnt, these qualities are very important and qualify a seeker for the knowledge. Let us again analyze the importance of these qualities one by one.
Acharya first starts with the austerities as “one who has done the tapas”. Tapas are of three types, those at the physical level which includes worship of Gods, cleanliness, various nitya karmas etc. The next tapas are those of the speech, consisting of truthful, pleasant words which will lead the mind to calmness and peace. The last is those of the mind which consists of practice of inner calmness, kindness and silence, which are very much needed to control the mind and its thoughts. All these disciplines cleanse the body and the mind and prepare a seeker for receiving the knowledge. Hence the great Acharya puts forth that only those seekers who have purified themselves by such austerities are fit to receive the knowledge.
Acharya next mentions about peace and calmness of mind. As we have learnt in the Laghu Vakyavritti, only that intellect which is calm and devoid of all thoughts can perceive the reality. It is only when there are no modifications that the reality of Self shines forth as clearly as the thread between the pearls. Hence to gain the knowledge and conviction, it is very necessary to have peace and calmness. This can only be obtained if one is unperturbed by any happenings of the world and has neither liking nor hatred to any objects. This is what Acharya mentions next as “Those who are free from carving”.
Only when the mind is trained to see oneness everywhere can there be tranquility. Only when the mind is tranquil can the knowledge become clear.
It has to be capable of being calm in any situations and be constantly immersed in the teachings of the scriptures and the Guru.
Likings, hatred and such feelings only increase the illusory bondings and hence Acharya Sankara is suggesting that it is very necessary for a seeker to overcome all the desires and it is only when a seeker has this discipline to control and vanquish desires of both body and mind that the knowledge can be received.
Gaining the control of mind and body and doing all austerities will still be of no good if one has no desire for liberation. Like an insentient rock, if one is contented and happy with the ignorance then one can never attain that supreme goal through any amount of studies of the scriptures. Any amount of learning and byhearting scriptures would be only like the rain on a rock, of no use.
Hence Acharya finally stresses that along with all the above said qualifications, one must necessarily have the mumukshutvam. i.e the desire to be liberated from all the illusory bondings and ignorance that cause of all miseries. Our sadgurus again and again instruct that this is the only desire that is permitted for a seeker. Only when such burning desire is there that any studies or any teachings or any learning will be useful.
One has to again and again remember that all these are just qualifications for the knowledge and do not give the knowledge directly. Acharya here mentions that without sadhana chatushtayam the knowledge is not possible, but we also have to remember that any amount of pilgrimages or any tapas can never liberate one from sorrow but it is only the knowledge resulting from these that liberates one from all miseries. It is the knowledge that is the final aim for a seeker and these only qualify a seeker to receive it from Guru. We shall learn this more from the Acharya in the next few verses.
Thus the qualities that guard this secret knowledge are explained by Acharya in this first verse and where he thus indicates the qualifications required for one desirous of learning this work.
SLOKA 2:
bodho.anyasaadhanebhyo hi saakshaanmokshaikasaadhanam.h .
paakasya vaanhivajGYaanaM vinaa moksho na sidhyati .. 2..
Pada artha:
Bodhaha: knowledge(of the Self)
Anyasadhanebhyaha: in comparision with other contributory causes
Hi: indeed
Sakshaat: direct
Moksha eka sadhanam: the one means for liberation
Paakasya: for cooking
Vahnivat: just as the fire
Jnaanam: knowledge
Vina: without
Mokshaha: emancipation
Na: not
Sidhyate: be accomplished.
Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation
In the previous having explained so much about the need for practice of austerity and self control etc. one may misunderstand from it that discipline alone may lead one to the goal. To remove any such misunderstandings Acharya in this sloka states that knowledge alone is the one direct means of liberation through a very simple example.
Just as fire alone is the direct cause of cooking, knowledge alone can lead to liberation from all miseries. In cooking, items such as vegetables, spices, water pots, pans etc. are all contributory causes and by themselves can never constitute food. Fire alone can accomplish the cooking and hence the food. These articles are necessary, but it is the fire that actually cooks a meal. i.e. fire is the direct cause.
Similarly, the performance of rituals, control of mind, the study of the scriptures, the use of discriminative intellect etc. are all, no doubt helpful factors which aid in the spiritual growth but they do not by themselves directly lead one to liberation. The purpose of practice of austerities, rituals, giving of gifts, charity etc. is only the purification of the mind. The sadhana chatushtayam only create a favorable mental state that is conductive to knowledge and thus only prepare the seeker for the knowledge. Thus such spiritual disciplines only train the aspirant to concentration and hence create necessary condition. But it’s the knowledge alone that is ever present that can liberate one from the illusory duality and hence from all the miseries. Just as the fire that is the direct cause of cooking, knowledge is the direct cause of liberation. All the sadhanas are only to gain this ever present knowledge and strengthen it.
Hence Acharya Sankara in this verse is instructing that it is only by the true knowledge of one’s existence is realized, that liberation is possible. The next question that may arise is: “Why is it not possible for action to destroy ignorance and cause liberation?“ Let us learn Acharaya’s answer to this question in the next sloka.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
Thanks for the precious comments, but one small observation, in the reply mail to the introduction, the introduction mail’s content has been repeated thrice! Don’t know how this has happened since the sent mail is proper only. Hope everyone has got the mail properly. Pardon all if the content is repeated thrice in mails. Thanking Lord again, let’s start with the first sloka.
SLOKA 1:
tapobhiH kshiiNapaapaanaaM shaantaanaaM viitaraagiNaam.h .
mumukshuuNaamapekshyo.ayamaatmabodho vidhiiyate .. 1..
Pada artha:
Tapobhihi: by austerities
Ksheena papaanam: for those who have purified themselves
Shantaanam: for those who are calm
Veetaraaginaam: for those who are free from carvings
Mumukshunam: for those who are desirous of liberation
Apekshaya: worthy of attending
Ayam: this
Atmabodhaha: knowledge of Self
Vidheeyate: being composed(by me)
I am composing the Atma-Bodha, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.
Acharya Sankara in this sloka, is explaining the qualifications needed for those who wish to take up the studies of this work. The great teacher out of compassion is explaining about those who are fit to learn the work. Acharya here is explaining that treatise of self knowledge is meant for those whose sins are destroyed by religious austerities, who are calm at mind, devoid of attachment and are desirous of liberation. These together are but the Sadhana Chatushtayam. As we have learnt, these qualities are very important and qualify a seeker for the knowledge. Let us again analyze the importance of these qualities one by one.
Acharya first starts with the austerities as “one who has done the tapas”. Tapas are of three types, those at the physical level which includes worship of Gods, cleanliness, various nitya karmas etc. The next tapas are those of the speech, consisting of truthful, pleasant words which will lead the mind to calmness and peace. The last is those of the mind which consists of practice of inner calmness, kindness and silence, which are very much needed to control the mind and its thoughts. All these disciplines cleanse the body and the mind and prepare a seeker for receiving the knowledge. Hence the great Acharya puts forth that only those seekers who have purified themselves by such austerities are fit to receive the knowledge.
Acharya next mentions about peace and calmness of mind. As we have learnt in the Laghu Vakyavritti, only that intellect which is calm and devoid of all thoughts can perceive the reality. It is only when there are no modifications that the reality of Self shines forth as clearly as the thread between the pearls. Hence to gain the knowledge and conviction, it is very necessary to have peace and calmness. This can only be obtained if one is unperturbed by any happenings of the world and has neither liking nor hatred to any objects. This is what Acharya mentions next as “Those who are free from carving”.
Only when the mind is trained to see oneness everywhere can there be tranquility. Only when the mind is tranquil can the knowledge become clear.
It has to be capable of being calm in any situations and be constantly immersed in the teachings of the scriptures and the Guru.
Likings, hatred and such feelings only increase the illusory bondings and hence Acharya Sankara is suggesting that it is very necessary for a seeker to overcome all the desires and it is only when a seeker has this discipline to control and vanquish desires of both body and mind that the knowledge can be received.
Gaining the control of mind and body and doing all austerities will still be of no good if one has no desire for liberation. Like an insentient rock, if one is contented and happy with the ignorance then one can never attain that supreme goal through any amount of studies of the scriptures. Any amount of learning and byhearting scriptures would be only like the rain on a rock, of no use.
Hence Acharya finally stresses that along with all the above said qualifications, one must necessarily have the mumukshutvam. i.e the desire to be liberated from all the illusory bondings and ignorance that cause of all miseries. Our sadgurus again and again instruct that this is the only desire that is permitted for a seeker. Only when such burning desire is there that any studies or any teachings or any learning will be useful.
One has to again and again remember that all these are just qualifications for the knowledge and do not give the knowledge directly. Acharya here mentions that without sadhana chatushtayam the knowledge is not possible, but we also have to remember that any amount of pilgrimages or any tapas can never liberate one from sorrow but it is only the knowledge resulting from these that liberates one from all miseries. It is the knowledge that is the final aim for a seeker and these only qualify a seeker to receive it from Guru. We shall learn this more from the Acharya in the next few verses.
Thus the qualities that guard this secret knowledge are explained by Acharya in this first verse and where he thus indicates the qualifications required for one desirous of learning this work.
SLOKA 2:
bodho.anyasaadhanebhyo hi saakshaanmokshaikasaadhanam.h .
paakasya vaanhivajGYaanaM vinaa moksho na sidhyati .. 2..
Pada artha:
Bodhaha: knowledge(of the Self)
Anyasadhanebhyaha: in comparision with other contributory causes
Hi: indeed
Sakshaat: direct
Moksha eka sadhanam: the one means for liberation
Paakasya: for cooking
Vahnivat: just as the fire
Jnaanam: knowledge
Vina: without
Mokshaha: emancipation
Na: not
Sidhyate: be accomplished.
Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation
In the previous having explained so much about the need for practice of austerity and self control etc. one may misunderstand from it that discipline alone may lead one to the goal. To remove any such misunderstandings Acharya in this sloka states that knowledge alone is the one direct means of liberation through a very simple example.
Just as fire alone is the direct cause of cooking, knowledge alone can lead to liberation from all miseries. In cooking, items such as vegetables, spices, water pots, pans etc. are all contributory causes and by themselves can never constitute food. Fire alone can accomplish the cooking and hence the food. These articles are necessary, but it is the fire that actually cooks a meal. i.e. fire is the direct cause.
Similarly, the performance of rituals, control of mind, the study of the scriptures, the use of discriminative intellect etc. are all, no doubt helpful factors which aid in the spiritual growth but they do not by themselves directly lead one to liberation. The purpose of practice of austerities, rituals, giving of gifts, charity etc. is only the purification of the mind. The sadhana chatushtayam only create a favorable mental state that is conductive to knowledge and thus only prepare the seeker for the knowledge. Thus such spiritual disciplines only train the aspirant to concentration and hence create necessary condition. But it’s the knowledge alone that is ever present that can liberate one from the illusory duality and hence from all the miseries. Just as the fire that is the direct cause of cooking, knowledge is the direct cause of liberation. All the sadhanas are only to gain this ever present knowledge and strengthen it.
Hence Acharya Sankara in this verse is instructing that it is only by the true knowledge of one’s existence is realized, that liberation is possible. The next question that may arise is: “Why is it not possible for action to destroy ignorance and cause liberation?“ Let us learn Acharaya’s answer to this question in the next sloka.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
posted by vedanta | 8:18 PM
1 Comments:
HARI AUM
Prostrations to all.
Mallika had said "Hence the great Acharya puts forth that only those seekers who have purified themselves by such austerities are fit to receive the knowledge" --- this statement is a kind of wrong concept that is created in normal seekers. The same view has been raised previously in the forum and has been replied as to why it is wrong --- but we have to be clear on this concept.
As per the statement, only those who have the sadhana chathustayam are eligible to receive knowledge. There are very few people in the world who have sadhana chathustayam fully & thus they alone are eligible to receive knowledge -- and such people are what we call as "realized saints" or "are very near to realization". Such a realized saint or "nearly realized person" doesn't require any knowledge because he already knows the reality. Thus for such a person (who is endowed with sadhana chathustayam), there is no knowledge required. And since as per this particular view, without sadhana chathustayam, knowledge cannot be received, the sadhakas (who are not fully equipped with sadhana chathustayam) will not be able to receive knowledge.
This takes us to the conclusion that realized saints remain realized & bonded jeevas or sadhakas remain sadhakas alone -- contrary to what Sankara says here and terms the seeker as a "Mumukshu" and the sruthi statement that "tat tvam asi", "Tad viddhi pranipaatena pariprashnena sevaya" etc.....
:-) Hope the above is clear......
Thus we have to clearly understand that sadhana chathustayam is not essential to receive knowledge but essential to apprehend the knowledge (please read this statement again and again & maybe by-heart it if :-))........... Thus we find many scholarly people in the world who are equipped with knowledge but still aren't realized because they are not able to apprehend the reality as a result of lack of sadhana chathustayam. We can put the various argument or kutarka oriented people in it whether they are dvaitins, vishistadvaitins or advaitins.....
Thus we have to remember that sadhana chathustayam is not ESSENTIAL TO RECEIVE KNOWLEDGE but ESSENTIAL TO APPREHEND THE KNOWLEDGE or assimilate it and implement it thereby realizing it.
Sankara himself in vivekachoodamani gives the sadhana chathustayam and then reduces the strict conditions by telling that "if Guru's grace is there, only some are required" etc.... Sureshwara in his brihadaranyaka sambanda bhashya vartika gives importance to Vairagya and Mumukshutva above the other two (viveka and shamaadi shatka sampatti). These all clearly show that sadhana chathustayam is required so that the received knowledge is apprehended properly else it will some kind of intellectual knowledge which is of no use to the individual as well as others.
As per Vedanta if a person is fully endowed with sadhana chathustayam, just hearing TAT TVAM ASI once from Guru is enough for realization. :-) But svetakethu of Chandogya Upanishad had to listen it 9 times from his father to apprehend correctly. This means that he was not fully capable to apprehend the knowledge even though he got it 9 times from his father -- this is due to lack of some of the qualities (or some of the qualities not present completely).
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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