Tattva Bodha - Post 3

               Saadhanachatushthaya Sampanna Adhikarinaam                         Moksha Saadhana Bhootham

Tattvaviveka prakaaram vakshyaamaha

(Those who follow the four-fold qualification (Saadhana Chatushtayam), which are the means for liberation, are told about the mode of discrimination).

After prostrating to his Guru (as given in the previous post), Sankara starts the text by telling the qualification that the seeker has to be endowed, with which he will be able to enquire into the Self and thereby realize one’s own nature of Self.

The first verse in Brahma Sutras starts with these four qualifications, thus:-

Athato Brahmajijnasa

Now, therefore, the enquiry into Brahman.

Atha: now, then, afterwards; 
Atah: therefore; 

Brahmajijnasa: a desire for the knowledge of Brahman (the enquiry into the real nature of Brahman).

Sutra literally means a string. It serves the purpose of stringing together the flowers of the Vedanta passages.

The word Atha is not used to introduce a new subject that is going to be taken up. It is here to be taken as denoting immediate consecution.

The enquiry of Brahman specially depends upon some antecedent conditions. The enquirer should be endowed with certain spiritual requisites or qualifications. Then only the enquiry is possible.

So, in the path of Jnana, even for a Self-enquiry, the attainment of the 4 qualifications is a pre-requisite.

Atha: now, then, afterwards; Atah: therefore - These expressions denote that, now, after having endowed with the Sadhana Chatushtaya, the four qualifications, the disciple is qualified for Brahmajijnasa - Enquiry into the Brahman.

Saadhana Chatushtayam kim?

What is Saadhana Chatushtayam? 
What are the four-fold qualifications?

a) nitya anitya vastu vivekaha
     Discrimination between the real and the unreal objects.

b) ihaamutra arthaphala bhoga viraagaha

     Dispassion towards the enjoyment of fruits of one’s own
     action here and hereafter.

c) shamaadi shatkasampattihi

     Six Disciplines starting from shama etc.

d) mumukshutvam cheti

     Burning desire for liberation.

1. Discrimination (Viveka): 
The first of the four means is that of discrimination. It is the gradual unfolding of the ability to explore and discern the difference between the real and the unreal (sat and asat), the permanent and the temporary (nitya and anitya), self and not-self (atman and anatman). 

2. Non-attachment (Vairagya):
As a natural byproduct of discrimination, there is a decrease in attraction to the objects of the world and the inner desires for those worldly fruits. It is a process of gently reducing the coloring of attractions and aversions in the inner field of mind. 

This dispassion does not mean abandoning one’s responsibilities to other people or to fulfilling of one’s duties to society at large. One who has successfully cultivated non-attachment is actually more effective in the world, as well as more prepared for the subtleties of seeking Truth. 

3. Six virtues (Shat Sampat): 
Six virtues, areas of mental training, and attitudes are cultivated so as to stabilize the mind and emotions, allowing the deep practice of contemplative meditation to be performed.

(1) Tranquility (Shama): Intentional cultivation of an inner attitude of tranquility, peace of mind, or contentment is a foundation on which the other practices can rest.

(2) Training (Dama): Training of the senses (indriyas) means the responsible use of the senses in positive, useful directions, both in our  actions in the world and the nature of inner thoughts we cultivate.

(3) Withdrawal (Uparati): With a proper inner attitude of tranquility, and the  training of the senses, there also comes a sense of satiety, or natural sense of completeness, as if no more of the sensory experience need be sought.

(4) Forbearance (Titiksha): Forbearance and tolerance of external situations allow one to be free from the onslaught of the sensory stimuli and pressures from others to participate in actions, speech, or thoughts that one knows to be going in a not-useful direction.

(5) Faith (Shraddha): An intense sense of certainty about the direction one is going keeps one going in the right direction, persisting in following the teachings and practices that have been examined and seen to be productive, useful and fruit bearing.

(6) Focus (Samadhana): Resolute focus towards harmonizing and balancing of mind, its thoughts, and emotions, along with the other virtues, brings a freedom to pursue the depth of inner exploration and realization.

4. Longing (Mumukshutva): 
An intense, passionate, longing or desire for enlightenment and liberation from the levels of suffering that comes from the repeated cycles of suffering and delusion. It is a longing that is so strong that it gradually swallows up all of the other, smaller desires.

The above four qualifications in a seeker would help the seeker understand what Vedanta wants to say, better than those who will be exposed to this knowledge without any prior mental preparation. 

Author has dealt with these 4 qualifications in a previous theme.

He shall reproduce the relevant extracts from those posts in the next posts.

Love.

Tattva Bodha - Post 2

INVOCATION

The first verse of any text is called an Invocation, i.e. making a start of beginning the project.  

That which fills us with confidence, which removes all Obstacles, is called a Mangalacharan. Mangala means “auspiciousness”. Acharan means “the practice or form” used to bring about the auspiciousness. 

Auspiciousness is invoked at the very outset of this book - project, in the form of a Prayer to remove all obstacles. 

 The Obstacles to be removed are of three types: 

i) Adhyatmika: Those arising from within oneself, due to illness, lack of capacity, weak will, procrastination, etc. These arise from the Microcosm or individual. 

ii) Adhibhautika: Those arising from things and beings around one, eg., People who interfere needlessly, criticize or try to harm the work are in this category. The prayer is offered to keep away such people by whatever wise and appropriate means that exist. 

iii) Adhidaivika: These arise from God’s hands, and we have no control over them, eg., floods, natural calamities, earthquakes, epidemics etc. 

The three Shanti Mantra chanted by us are to protect us from the three kinds of obstacles given above.

The silence which follows each Shanti is very important. 

This silence is representative of true peace.  For the spiritual seeker, peace is the goal. For an Enlightened One, peace has been realized as his very nature. To be equipoised in every situation in life verily is realization.

Invocation Prayer

Vaasudevendra Yogindram Nathva Jnaana Pradham Gurum

Mumukshunaam Hitharthaaya Tattva Bodhobhidhiyathae

Having prostrated Vaasudevendra Yogindram who is the embodiment of Knowledge, this work of Self-knowledge (Tattva Bodha) is expounded to the seekers.

Vasudevendra means “one who resides as a Deva – effulgent, bright and luminous – is the Lord who controls.” He rules over all functions, under whose command everything functions. If not for Him, there would be no action, no knowledge. He makes the insentient sentient. 

Yogindra is the Yogi who has united with the Lord. The Indra or king of Yogis is being addressed, referring to the Guru. He is the Brahma Nishtha Yogi. 

That Lord of the Yogis has become embodied in the Guru. Lord Krishna, who is addressed here, was also called Govinda, and Sri Govindapadacharya was the name of Sri Sankaracharya’s Guru. The meaning can therefore be taken that the Lord and the Guru are being addressed at the same time.

Gurum  

The Advaitic tradition lays great emphasis on the need to have a Guru when following the path of Jnana Yoga. The Guru is one who guides us to God-realization, having himself done so. This section explains the Guru tradition as enshrined in Hindu scriptures. 

AVATARAS 

Firstly we outline the various ways in which God makes Himself available to mankind. When He comes down in human form the Lord is called an Avatara. There are several types of Avataras, and we list them first: 

i) Purna Avatara: The Lord descends in His complete form, with all facets of His glory vividly expressed. Sri Krishna is recognized to have all 16 rays of Divine Glory. 

ii) Amsa Avatara: This is a partial Avatara, displaying a facet of the full glory of the Lord. When the work to be accomplished is smaller, and His full manifestation is not required, He comes as an Amsa Avatara. Examples of these are Matsya, Kurma, Varaha and Vamana. 

iii) Avesha Avatara: A sudden and overpowering manifestation of high impact, such as Narasimha Avatara. 

iv) Nitya Avatara: As Sadhus and Mahatmas, the Lord is always available on earth. It is said, “God, could not be everywhere, so He made mothers.” Similarly, in saints and sages we find all His aspects. God comes for a purpose in all these great beings. They provide direction and guidance to man so that he may strive for liberation. 

v) Guru Avatara: And finally He comes down in a special form to bless “me”. This is a special Avatara of the fourth type just for “me”. 

Out of compassion, He takes the form of a Guru – specially “customized” to the disciple's requirements. This concept shows us how much God takes responsibility for finding the right Guru for us. 

For this reason, in the Invocation, the Guru is invoked for His blessings. There can be nothing more auspicious than to invoke His blessing at the outset. 

Anubandha Chatushtaya

The Invocation also serves a second purpose. The verse mentions that this work is for seekers (of Self Knowledge). 

The requirement related to such seekers is given here.

Anu means “after knowing which”; Bandha means “getting connected”; and Chatushtaya means “fourfold”. 

There are 4 such considerations for a seeker and his Master, while spiritual knowledge is to be transferred from the Master to His disciple. 

i) Adhikari: This is the eligibility of the student to become involved. He should have the proper qualifications. In the case of this book, the qualification requested is a burning desire to attain liberation. In the next post, this aspect would be dealt. 

ii) Vishaya: This is the Course content being offered. In the case of Liberation, the subject that will give this is Brahma Jnana, knowledge of the Self. This is the subject one should be studying for the purpose of Liberation.

iii) Prayojanam: This gives the benefit that is to be obtained from the Course. The fruit of the study of Tattva Bodha is to lead us towards our goal of liberation. It leads us to the complete cessation of sorrow, or the attainment of Supreme bliss.

iv) Sambandha: This word means “connection”, and here, it refers to the connection between the work (Tattva Bodha in this case) and the goal of liberation. Is there a connection between these? The Sambandha states that connection explicitly.

Tattva Bodha makes it clear that it will reveal the Knowledge leading to liberation. 

Once this intrinsic connection to the goal is established, the student has all that he needs to decide on whether he will pursue the study of the book.

Love.

Tattva Bodha - Post 1

                                                    Adi Sankara

Born in Kalady, Kerala

Born in 8th century A.D., Adi Sankaracharya was the only son of a devout brahmin couple, Sivaguru and Aryamba. 

He grew up in Kalady, Kerala. The couple, childless for a long time, had prayed for a child at the Shiva temple. 

It is said that Lord Shiva appeared in the couple’s dream and promised them a brilliant son who would be short-lived or many sons who would be mediocre at best. The couple chose to have a brilliant son who would have short life.

Legend holds that one day Aryamba, the widowed mother of Sankara, fainted after walking three kilometers for her daily bath in the Periyar, then known as Purna river. 

Feeling helpless, Sankara prayed to Lord Krishna. The tears of the child moved Krishna, who blessed him thus: "The river will flow where your little feet marks". The Purna river took its new course in the place marked by the little boy's feet. That place came to be called Kalady. 

The Purna river began flowing through Sankara's home garden. Sankara then installed Krishna into the present temple, and marked the occasion by reciting his famous Achyutashtakam.

Took Sanyasa at young age

So great was Sankara’s thirst for the Truth that He took Sannyasa when He was eight years old. By age 16, He had not only mastered but also written commentaries on the Upanishads, Bhagavad-Gita and other prominent Vedic texts. These commentaries known as Bhashyas stand at the pinnacle of Indian philosophical writing.

Four Mathas established

Sankara established Mathas in the four corners of India to carry forward the wisdom of the Vedas. 

Sringeri in South India, 
Puri in the East, 
Dwarka in the West and 
Badri in North India. 

These Mathas exist even today as proof of the invaluable contribution Sankara made to Indian culture.

Sankara represented truths of Vedanta

He presented the timeless truths of Vedanta so that every man, woman and child would appreciate and live its high values. His contribution to Indian philosophy, in fact humanity, is so great and lasting that all the later philosophers have only tried to refute or elucidate His ideas. All over the world, Indian philosophy has come to be identified with the Vedanta that Adi Sankaracharya spoke of. He symbolizes the great Rishi-culture, prevalent in India, whose foremost exponent He was.

Acharya prostrated before Lord Shiva  

On his way to the Vishwanath temple in Kashi, the city of God and spirituality He came upon an untouchable and his dog. 

When asked to move aside by Sankara’s disciples, the untouchable asked: “Do you wish that I move my soul, the Atman and everlasting, or this body made of clay?” 

Seeing the untouchable as none other than Lord Shiva, Adi Sankaracharya prostrated before Ishwara the God, composing five shlokas (Manisha Panchakam).

The three categories of  Sankara's Works :

   

1) Bhasyas:

Acharya Sankara wrote Bhasyas on the 10 Upanishads, the Brahma Sutras and the Bhagavad Gita. They are indeed masterpieces. Today, study of Upanishads & Brahma Sutras is never considered complete without their study. 

The Upanishads on which He wrote his classic commentaries are:

Isavasya Upanishad, Katha Upanishad, Kena Upanishad,  Mundaka Upanishad, Mandukya Upanishad, Aitareya Upanishad, Tattiriya Upanishad, Prasna Upanishad,  Chandhogya Upanishad  & Brihadaranyaka Upanishad

Besides the above, Sankara also wrote the Bhasyas on the following:

Brahma Sutras, Bhagavad Gita, Vishnu Sahasranama,  Hastamalakyam, Sanat-sujatiya

2) Prakarana Granthas:

Prakarana Granthas are writings that explain complex concepts in a simple manner, in an easily understandable language/manner and explain the terms and terminologies employed in the Shastras (Shastras are primary texts like Brahma Sutras, Upanishads, Bhagavad Gita etc.)  

Some of the Prakarana Granthas composed by Sankara are:-

Upadesha Sahasri, Vivekachudamani, Atma Bodha, Tattva Bodha, Aparokshanubhuti, Atma-anatma Viveka,  Prabodha Sudhakar, Prasnotarmallika, Brahma-gyanavalli, Vakya Vritti, Laghu Vakya Vritti, Drg-drshya Viveka, Shata Shloki, Swatma Nirupana, Sarva-vedanta-siddhanta-sar Samgraha

 3) Stotras:

Sankara also composed numerous Stotras, i.e., Hymns, in praise and worship of God in various forms.

Following is the list which has most of the Stotras composed by Sankara. 

Dakshinamurthy Stotram, Bhaja Govindam, Dasa Shloki, Nirvana Shatakam, Manisha Panchakam, Hari-meede Stotram, Sadhana Panchakam, Sadachara Stotram, Pratah Smaran Stotram, Dhanyashtakam, Shat-padi, Veda-rajastava, Yoga Taravali Stotram, Ganga Stotram, Narmada Ashtakam, Ganesh Ashtakam, Guru Ashtakam, Saundarya Lahari, Tripura Sundari Stotram, Annapurna Stotram, Kashi Panchakam, Shiv Panchakshar Stotram, Shiv-aparadha-kshmapana Stotram, Devi-aparadha-kshmapana Stotram, Meenakshi Pancharatna Stotram, Bhavani Ashtakam, Govinda Ashtakam

Teachings

Sankara teaches that from a non-dualistic, deep state, bondage and liberation from bondage are illusory. That state of highest emancipation (liberation, freedom) is had by yoga-meditation (higher yoga). He stands for a thorough knowledge of reality through direct realization, which is an actual experience. In it, the individual soul perceives the Supreme Self as itself, and this great insight is the highest goal, called Moksha (Sanskrit : freedom) or liberation.

Samadhi at young age of 32

Sankaracharya is believed to have attained the Sarvajnapitha in Kashmir. After a while, He withdrew to Kedarnath and attained samadhi at the age of thirty-two.

Tattva Bodha

Tattva Bodha is a work in prose form that has been attributed to Sankaracharya. 

Tattva Bodha is a fundamental and important work in understanding higher texts of Vedanta like Upanishads and Brahma Sutra. 

Tattva Bodha introduces us to important terms used in Vedantic scriptures which every ardent student of Vedanta should be aware of. 

We will take up this work from the next post onwards, verse by verse.

Love.