Definition of the Supreme !
Definition of the Supreme !
दिक्कालाद्यनवच्छिन्नानन्त चिन्मात्रमूर्तये । स्वानुभूत्येकमानाय नमश्शान्ताय तेजसे ॥ This is the dhyaana sloka of "Neeti shatakam" (100 verses on morality) of Sri.Bhartrhari. In this he defines the "Supreme power" (God) and salutes to "That" - very interesting definition. (Note that Sri. Bhartrhari lived before Sri. Shankaracharya, Sri. Ramanujacharya, Sri.Madhvacharya, etc.). This definition is quite similar to the Upanishadic explanations of the "Supreme" - however in one single sloka he defined "That".
दिक्कालादि अनवच्छिन्न - "That" which is not confined to Space, time, etc. and all other kinds of contexts.
अनन्त - "That" which is endless (automatically means beginingless)
चिन्मात्रमूर्ति - "That" which has the form of only the consciousness
स्वानुभूति-एक-मानाय - "That" which can be measured (perceived) only through one's own virtue of awareness (here the word virtue means "Self" - Real self awareness) - to That
शान्ताय तेजसे - "That" which is the embodiment of peace (or) peace itself and also that which ever shines (self illuminating) - to That
नमः - my salutations.
Look at the way Sri. Bhartrhari defines and gives attributes to the "undefinable", "attributeless", "absolute one" !!!
And we are cornered as idol worshippers...great to read the meanings which you have shared...
ReplyDeleteWe ourselves should leave out Puranas (even Itihaasas) when we are talking about our Sanatana Dharma - First Veda, then Shastras, then Dharshanas and then Itihaasas and finally - only when a complicated concept of the dharma is not understood then we can quote purana - otherwise it will lead to confusion.
ReplyDeleteSo where do one start in learning? I mean in Vedas?
ReplyDeleteFirst we understand the basics of Vedas, and its structure, core meanings, methods of teachings, at least 5 suktas (Rudram, Purusha suktam, etc.) or the least 1 sukta - through Guru mukhaat. Our own shaakha (samhita) - If not paarayanam - at least listening when ever we can (live is preferred). Our own shakha's Brahmanam, Aaranyakam, Upanishad (most of the people from South belong to Taitriya shaakha). Have a general overall understanding. Study the upanishad - at least the key Mantras, shanti mantra, etc.
ReplyDeleteNext step is to understand Dharma shastra - grhya and baahya dharma.
Then shad darshanas - at least study one darshana - Saankhya will be a good start.
Then most importantly study of Bhagavadgita - in this start with Vibhuti yoga and Bhakti yoga and the rest. Study means both Parayanam and studying the Meanings - through listening to Pravachanams.
This kind of study takes about 3-5 years depending on one's time availability
This kind of study is essential to understand the basics of Sanatana Dharma - without this much of effort - whatever the understading that we get through heresay, etc. will lead one to wrong understanding.
All these things the ideal method is to learn from an Acharya !.
Okie, let me see how I can start on this...
ReplyDeletePuranas are the last resort, when Veda, Shasta, Darshana, and Itihasa are not understood even with 100s of commentaries, then I'm sure they are required, not in the first place. This has been the Bharateeya Veda parampara and jnaana parampara. Sri. Goswami said during India's time of total occupation by Muslim rulers and at that time it was necessary as the traditional centers of learnings were all destroyed and the shastras need Acharyas to teach. Where as Puranas don't need such guidance.
ReplyDeleteMore over except the Bhakti, Upasana, Karma, etc. are well articulated in Puranas, things like Jnaana, Tantra, Sankhya, Vichaara, Yukti-yuktam - these are the things not elaborated there, because it is expected that you come with that knowledge. In Bharatam all varnas had Yajnopaveetam and as soon Yajnopaveeyam and Brahmopadesa is completed, the very next is Veda paTanam (on Vidyaa side) and Sandhyaavandanam, Samitaadaanam, etc. (on Acharana side). This is the traditional method. During the past 1000 years many things changed due to invasions, we need to revive the Veda parampara.
ReplyDeleteI'm content with the opinion of Narada Muni on that. The four Vedas deal chiefly with material knowledge and do not quickly teach transcendence. On the contrary, too much mundane knowledge increases pride, which obstructs spiritual development.
ReplyDeleteAs Krishna said in Bhagavad-gita 2.45: "The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."
As written by Sri Caitanya Mahaprabhu:
tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."
One could skip everything and simply meditate on that one verse by Lord Caitanya. No other knowledge is required. As Krishna said in Bhagavad-gita:
BG 10.10: To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.
BG 10.11: To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
I differ on this Vedaanta (upanishads or jnaana khanda) is also part of Veda and the study of that requires first Vedic knowledge. Among all pramanas "Sruti" pramana is primary and undisputable. Then come "smriti" in which the chief text is Brahmasutra. Bhagavadgita itself is equivalent to Veda as per Sri. Adi Shankaracharya. And is also referred to as Gitopanishad. Bhagavan Vyasa why codified Vedas into four (which was actually akhanda and one in the earlier era) in Kali yuga - this means that - that requires a careful study. As long as one is involved in vyavahara loka - the guide is Veda. pashyan-shrinvan-sprishan-jighran-ashnan-gacchan-svapan-svasan-pralabhan-vsrjan-grnnan-umishan-nimishan (5th adhyaya Gita) - all these activities (seeing,hearing, touching, breathing, etc.) means involved in Karma, and can't be avoided by even jnaanis and yogis. Then how the Karma can be dharmayukta and nishkaamya is the 2 things that we need to worry - the first dharmayukta for this Veda's first part Karma-khanda helps - explained in Mimamsa and Dharmashastra. Then, for doing the karma with nishkaamyatvam - the jnaana khanda (upanishad) helps. Unless one matures and automatically the karma on its own leaves the person (as per Gita - Karma yoga, Karma sannyaasa yoga) - he has to be guided and rules are essential. Not everybody can be a bhakta as you're saying - for those who are actively pursuing worldly affairs (vyavahaarika karmaani) - they need the guidance of Vedas (sruti) and shastras (smriti).
ReplyDeleteVyasa divided the Veda into four specifically because people in Kali Yuga would be unstable to learn the complete Veda. Therefore we should not overestimate our capabilities in defiance of Vyasa's opinion, and rather chiefly study the conclusive understanding given in the puranas, especially Srimad Bhagavatam.
ReplyDeletetataḥ saptadaśe jātaḥ
satyavatyāḿ parāśarāt
cakre veda-taroḥ śākhā
dṛṣṭvā puḿso 'lpa-medhasah
̣
SB 1.3.21: Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.
http://vedabase.net/sb/1/3/en
Everyone must develop bhakti for pleasing Mukunda, Krishna, or there is no chance of mukti.
ReplyDelete