INTRODUCTORY SPEECH TO THE INTELLECTUAL
WORKSHOP ON
VEDANTA DARSHANA
(Prepared Speech by Swami Sadasiva
Giri)
(Conducted on the 7th, 8th and 9th of
June, 2019 under the auspices of Vishnu
Mohan Foundation, Shri Gnana
Adwaita Peetham and the Madras Sanskrit College)
गुरुर्ब्रह्मा
गुरुर्विष्णु -
र्गुरुर्देवो महेश्वरः |
गुरुस्साक्षात्परं ब्रह्म तस्मै
श्रीगुरवे
नमः ||
The idea to remain in the midst of this INTELLECTUAL WORKSHOP
came up in my mind towards the end of this past April, 2019-April. Subsequently it was shared with Dr.
Srinivasan and later with our Guru-Bhai and guide in charge of श्रीज्ञान-अद्वैत-पीठम्, our beloved Shrihariprasad Swami.
I firmly believe, it could have occurred only by the internal prompting
of our revered and most beloved Sadguru, Her Holiness Swami Gnanananda
Saraswati. I have remained closely
linked with this Redeemer cum Path Breaker-Saint of Kali-Yuga ever since May, 1977 i.e. 42 years ago, till
her Maha-Samadhi in October, 2016.
During those early days, she used to say often to her inner circle of
devotees that her teaching was mainly based on Adwaitic Philosophy with
a rider that "the final goal should be reached through the means of
SHARANAAGATI alone". Presently, there
is a notion, quite vibrant in nature, among
the followers of Gnana Maarga that Sharanagati
is not required for them. They think that the followers of Bhakti
Maarga alone require it. In this regard, I have the direct knowledge
of some celebrities among the former category having stated in unequivocal
terms as "Surrender to whom? Who is
there other than me, for me to surrender?"
The Mahaa-Vaakya of "अहं ब्रह्मास्मि", "I am the all pervading Brahman"
is understood by them as "the individual I is verily the Brahman." What a pity!
Such people are the great preceptors, with great following also, for
students of philosophy.
This term of Sharanagati is nothing but the unconditional
and total surrender of a Jeevatman to the inviolable will of Paramatman.
Reference is made in this regard. (ऊर्जित-शासनः - 910th नाम in विष्णु-सहस्रनाम-स्तोत्रं, सर्वानुल्लङ्घ्यशासना 995th नाम in ललिता-सहस्रनाम-स्तोत्रं "The ONE
possessing inviolable commands everywhere and at all times") This Sharanagati is hailed and extolled highly as Prapatti
in Vishishta-Adwaita Darshana (Adwaita with a distinction),
around which this branch of theology distinguishes itself and revolves and
evolves further. Here, the concept of Paramatman
could be in a tangible form of a Guru or in an intangible form of God,
as both are the same in the ultimate sense, for all practical purposes. For the very highly evolved Souls like Bhagavan
Ramana Maharshi, the Guru would be within oneself and for the average
lesser ones, the Guru has to be without, in other words, in a tangible external
form. Without doing Sharanagati
consciously to this inviolable authority, the ego of the Jeevatman will
never allow an aspirant of Moksha to transcend the realm of
duality. This concept of Sharanagati
is common and mandatory for both categories, those treading the path leading to
the formless Ultimate Truth, stated in Bhagavad Geeta as the path of Avyakta,
(the Intangible - अव्यक्तासक्त-चेतसां BG ch.12/stanza.5) and for the Bhaktas, the pursuers of the various forms of Godhead,
stated as ARCHA-AVATAARA-MURTIS (Archa in brief), in other words, the idol-forms
of God. (In Shri Vaishnavism it is
believed and accepted that Bhagavan, the Godhead, descends to the
empirical plane as Rama, Krishna, Narasimha, etc. and also descends into the
idol-forms, to bless and guide the seekers among humanity.) The Archa is a symbol of Paramatman and that
could be a stone sculpture, a piece of timber as seen in Puri Jagannath (Orissa)
or even a pictorial form of a painting on a wall or on a piece of canvass.
The most shining Sage of the 20th Century AD, Bhagavan Ramana
Maharshi, has highlighted the paramount importance of Sharanagati through
his immortal teachings which are available today in the form of "TALKS"
with Bhagavan. In page 240 (last
two lines) of "Talks" (3rd Edition - 2013) it is clearly stated that
the Self in Gnana Maarga is the God in Bhakti Maarga
and Sharanagati is commonly mandatory for both the paths.
This topic of Sharanagati gets explained further clearly,
through the very famous hymn of Gurvashtakam sung by Acharya Bhagavatpaada,
who is generally referred to as Shankara by the modern tribe of intellectuals. (Shankara is the name bestowed upon
him by his biological parents and Bhagavatpaada is his monastic name,
showing his Guru-Parampara, in the lineage of Gaudapaada and Govindapaada).
In the fourth quarter of each stanza of the hymn, गुर्वष्टकं, consisting of eight stanzas, Shankara emphatically stresses
the importance of Sharanagati by repeating this concept, "मनश्चेन्नलग्नं
गुरोरङ्घ्रिपद्मे ततः किं ततः किं ततः किं ततः किम्". (This repetition in each stanza makes it 32 times in
the entire hymn.) "If the mind
doesn't cling to the Holy Lotus Feet of the Sad-Guru-Maharaj,
steadfast, leaving alone everything else one could aspire for, what is the use
of attaining and possessing all else in this world?" Without doing Sharanagati at the Holy
Lotus Feet of the Sad-Guru, all else one could aspire for,
in this world and beyond, and one could possess, become mere tinsel worthy of
no mention, as all these material prosperity, the laudable sublime virtues and even
the rarest of rare spellbinding Siddhis (miraculous powers) will help
a Jeevaatman to earn repeated and endless transmigration alone and would
never help him to annihilate the ego and to attain the invaluable state of MOKSHA.
(It would help one to earn only transmigration - पुनरपि जननं पुनरपि मरणं
पुनरपि जननी-जठरे शयनम् - endlessly. This would be the end result accruing from a
life, without doing Sharanagati.) The state of MOKSHA, a state of total freedom from all bondages, brings an end to all
the miseries of the world, never to return again. Will the entire wealth of the world, put
together, can have any value without a Spirit behind it, to utilise it judiciously? When the body falls unexpectedly, without any
prior notice, all the wealth, attached to the owner of the body till then,
doesn't get carried forward to the same
owner in a new body. This is the important
issue and import of this topic to be remembered by all and as such, it is the gist
of Shankara's statement in Gurvashtakam "मनश्चेन्नलग्नं
गुरोरङ्घ्रिपद्मे ततः किं ततः किं ततः किं ततः किम् "|
As time evolved from Shankara's period, which the
modern historians have fixed as 7th century AD, the philosophy expounded by Shankara
started progressing in two separate directions as two branches, probably never
to meet again, in the opinion of some intellectuals. One of the two branches is the Saguna Path
(Bhakti Maarga) and the other is the Nirguna Path (Gnana
Maarga). In the view of Shankara,
these two paths are not at all contradictory to each other. Instead, they are very much complimentary to
each other, as they happen to be the two facets of a wholesome single unit. The aspirants guided naturally, by reason (logical
thinking) can pursue the Gnana Maarga and the aspirants instinctively guided
by faith and feeling, can follow the Bhakti Maarga, the path of
love. If it is not so, Shankara
would not have endeavoured so much to promote Bhakti Maarga by composing
those voluminous Bhakti-literature, mostly in verses, which are easy to
remember and ruminate upon. The quality
of Shankara's devotional literature is earning him great approval and
adoration from the class of Rhetoricians.
They evaluate the "रस, ध्वनि, अलङ्कार, वृत्त, रीति, पाक" and various other intricacies and subtleties involved in Shankara's
Bhakti-literature as something superb and unparalleled, thereby
stamping and proclaiming it with the title of a perfect literature (उत्तमं काव्यम्), as per the standards of rating
available in Rhetoric. The medium of
Rhetoric is the ideal means to carry the sentiment of Bhakti into the hearts
of the masses at large, who are basically and practically various bundles of emotions,
sensations and sentiments, not at all bothered by reason, in other words logic. Generally they would be more guileless and
unassuming when they are compared with the class of intellectuals who are generally
cunning and crafty.
Some intellectuals treading the Nirguna Path, even
gather courage to declare that the vast and rich collections of Shankara's
STOTRA literature, that are both mellifluent and heart-melting in nature (in Bhagavan
Ramana's words "bone-melting") cannot be accepted as Shankara's
original works, in the true sense. They usually
say that they should be the interpolated versions which crept into the original
collections of Shaankara-literature gradually, during later times, when
the succeeding chain of pontiffs called Shankaracharyas adorned the thrones
(पीठं) of the आम्नाय Mutts established by Shankara.
As anything attributed to Shankara's name alone would earn
the approval and acceptance, among the masses and even among some intellectuals,
the succeeding chain of pontiffs, without bringing themselves formally into the
limelight, carried out this interpolation, out of necessity. This is their stand.
They would also put a question to the intellectual community
as to "how a person who wrote the Illustrious Bhaashya for Brahma
Sutras could compose these devotional hymns which are generally silly in
the consideration and evaluation of theologians?" They say that Bhakti-literature is meant
for the lesser evolved masses and the Prasthana-Traya-Bhaashya is meant
for them, who are the highly evolved class.
(As they have not developed sufficient love in their hearts they cannot
understand what Bhakti is. It is
needless to talk about the heart-melting and bone-melting love of the Para-Bhaktas,
which even the great Masters like Ramana Maharshi endorse fully.) See the height of their intellectual
haughtiness, the विद्या-गर्वम्.
This class want to voluntarily assume
the roles of judges and critics of even Shankara and his illustrious writings
on Gnana-Maarga and Bhakti-Maarga. They think that theirs is the final word on all
aspects of theology and the knowledge of the Self. They feel that self realisation is their
exclusive prerogative.
The genius par excellence, the legendary Vaachaspati
Mishra, through his illustrious commentary on Shaankara-Bhaashya for
Brahma Sutras, widely extolled as BHAAMATI, treaded and propagated
the path of Nirguna as he had developed a firm identity, a good
likeness, with the cosmic विज्ञानात्मन्.
[When reason and thinking get developed to its highest limits in a
person, the other side of the same coin, namely faith and feeling (love) remain
greatly underdeveloped. This state would
create a serious imbalance in a person's perception and general outlook - just
similar to remaining in an ivory tower, not being bothered about the outside
world. It is but natural, in a sense. Similarly when love is developed without the
backing of sensible reason, it will naturally turn into a state of subjective
thinking, of wild and blind passion.
This is another type of mental imbalance.]
In this context, when the readers go through this statement
of mine, they should not come to a premature conclusion that, out of prejudice,
I am of the opinion that Vaachaspati Mishra's achievement is ordinary
and not worthy of adoration. But actually
it is not so. It is exceptionally
brilliant without any doubt. His total
dedication to writing a commentary on Shankara's Bhaashya would have few
parallels in the history of the literary world. Only scholars of the calibre of Dr. Krishnamurthy
Saastrigal, who is sitting in our midst now, attached with many rare decorations
such as Maha-Mahopaadhyaaya and the like and who are Gyaana-Vriddhas
and Vayo-Vriddhas (ripe in Gnana and longevity of the body) can
digest Bhamati properly and their number is dwindling fast, as time
evolves. It is not for the lesser ones to go
anywhere near Bhamati and its author.
Those who are well versed in the Shad-Darshanas of Saankhya,
Yoga, Poorva and Uttara-Meemaamsas, Nyaya, Vyseshika
and even other branches such as Baudha etc. and who are possessing
sharp intellects, can digest Bhamati.
The hair-splitting logic involved in it from beginning to end would take
an average person to the state of instant सुषुप्ति i.e. deep sleep, without any effort on his part. It would be extremely difficult to keep the
mind awake and attentive when an unwelcome subject is presented in front of it.
The mind instinctively wants to remain in a mood of tension-free recreation always.
Now let us come back to the author of Bhamati. If Vachaspati Mishra would have
evolved beyond विज्ञानात्मन् he would have definitely realised and also confessed that
आनन्दमय, a synonym of सगुणब्रह्मन्, is also a valid state of experience in the evolutionary process of a Jeevaatman.
But in that case, as आनन्दमय has no doership (कर्तृत्वं) at all, he could not have written the famous
commentary of Bhamati through his personal effort. He would no more be an individual when he
transcends the state of विज्ञानात्मन्. The blissful आनन्दमय has only enjoyer-ship (भोक्तृत्वं) to enjoy the bliss eternal which is
springing from within, axiomatically. (रसो वै सः | रसं
ह्येवायं लब्ध्वाऽनन्दी भवति Anandamaya is verily Rasa
(bliss). Deriving the Rasa
from within He becomes immensely blissful. vide Taittireeyopanishat) A person, after attaining his identity with आनन्दमय will usually remain in a state of Mahaa-Bhaava
which is neither remaining in Vyavahara nor remaining in Nirvikalpa-Samadhi. It is a state in between these two - a state
similar to remaining in trance, where the mind is introverted, at the same time
remaining active.
But Shankara's case, at the time of writing the Bhaashya
on Prasthana-Traya is totally different. The Cosmic Will of Paramatman
utilises such purified and perfected Souls as Its medium (a robot in the
modern sense) to effect great reforms in the universe. In this case, remaining as a medium of Cosmic
Vigyaanaatman, Shankara has written those Bhaashyas (the
unambiguous explanations) for Prasthana-Traya (the trinity of श्रुति, स्मृति, न्याय) and has composed those Bhakti
Kaavyas in an extempore style altogether, without any individual effort on
his part as he ceased to be an individual while writing those great
intellectual treatises.
Here what we should understand is that आनन्दमय, The Blissful, is not
the ultimate state of spiritual evolution.
But at the same time, it is not the state of Vyavahara, where the
Gunas of Satva, Rajas and Tamas are vibrant. It is the Shuddha Satva state, devoid
of Rajo-Guna and Tamo-Guna.
आनन्दमय is light consciousness, the first stage of evolution of Paramaatman where there is only
effulgence, (confirmation from Scriptures presented)
(न
तत्र सूर्यो भाति
न चन्द्र-तारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः |
तमेव भान्तमनुभाति सर्वं तस्य भासा
सर्वमिदमं विभाति || )
Mantra 15, Valli 2, Chapter 2 of Kathopanishat
["There,
the Sun doesn't shine, neither do the Moon and the Stars; nor do these blinding
flashes of lightning remain effulgent there.
In that case what remains to be mentioned of this poor fellow, the
fire-god? All these objects remain
luminous as He
(the Subject) remains ever self-effulgent. Through His self-effulgence which is axiomatic, all
these objects remain luminous, in various proportions, according to their
levels of purity ."]
limitless bliss and its enjoyer. This rare blissful experience is mentioned in
theological references as Brahmaanandam, Satchidaanandam, etc. In the realm of Para-Brahman, neither there is unbounded bliss
nor its enjoyer. The realm of आनन्दमय, The Blissful, acts as a transit camp for the ardent seekers of the Ultimate
Truth to refresh themselves for a while, gathering more and more nervous strength,
before finally proceeding further towards the ultimate perfected state which is
devoid of all inherent Vaasanaas.
The evolutionary progression through the Nirguna Path,
without touching this transit camp is also possible. But it is earmarked for a selected few only.
Without attaining sufficient Vairaagya, it is not at all possible to
tread this path as it is extremely hazardous and heart-breaking for the average
seekers of Paramatman. In many
Scriptures it is confirmed in unequivocal terms. For example, The Kathopanishat says "क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो
वदन्ति" "Treading this path of Nirguna is nothing but walking
on the razor's edge" Canto III, Part I, Mantra 14. Bhagavad-Geeta says "क्लेशोऽधिकतरस्तेषा-मव्यक्तासक्तचेतसाम् | अव्यक्ता हि गतिर्दुःखं
देहवद्भिरवाप्यते"|| "This path of Avyakta, the Intangible, in other words, Nirguna
is extremely difficult and also heart-breaking for the body-conscious tribe"
BG. ch. 12, stanza 5. In Kali Yuga,
the Dark Age, [due to the overwhelming impact of Tamo-Guna (combined
with Rajo-Guna) in the intellect which veils the Self to create अन्यथा-ज्ञानम् viz. the diametrically opposite notion] body-consciousness is at its
zenith. Therefore, for this
body-conscious tribe of humankind, this path of Nirguna is too hazardous
and almost unthinkable if not totally impossible.
Our Sadguru Amma (born and brought up with her
aristocratic background acting as a serious obstacle) has treaded this path of Nirguna,
living in the midst of a family life with husband and children, fulfilling the
duties of a house-holder. This could be
compared to swimming against the current of the Amazon. In the case of the legendary Yaagnyavalkya
of Shukla Yajur-Veda fame (who is the Mantra-Drashta
of Shukla Yajurveda, by remaining as a medium of Paramaatman) we
come across a parallel to our beloved Sadguru Amma. We can grasp the story
of Yaagnyavalkya from the Brihadaaranyakopanishat. They belong to
the rarest of the rare cases category.
Their case cannot be considered as a standard while conducting
comparative studies with other Realised Souls.
When we try to understand this issue from a more realistic angle, the
more distinguished nature of Sadguru Amma's Sadhana would become clear
and more convincing. Yaagnyavalkya's
story belongs to a far ancient period of
Treta-Yuga when Tamo-Guna was not ruling supreme to create
obstacles to the seekers of Paramaatman, as it does in Kali Yuga.
Again back to our earlier topic. The Legend says that Vachaspati Mishra,
forgetting this empirical realm of existence completely, focussed his entire
energies in writing his commentary, without giving a thought to his (नवोढ-वधू) newly wedded bride, Bhamati, and without giving a
thought to lead a legitimate family life with her. As per Sanatana Dharma, one is
required to beget at least a son before leaving this world of mortals, if one is
destined to be a householder. It is a
binding duty. The injunction of स्मृति i.e. Codes prescribed by the great Seers (यदहरेव विरजेत् तदहरेव
प्रव्रजेत्) "the moment one attains perfect वैराग्य i.e. total aversion to this worldly life" doesn't apply here in his case. If all the Karma is exhausted and (पाप-पुण्य-समत्वं) balance of merit and demerit is earned
by an individual, शक्ति-निपात, another term for descend of GRACE, will occur in the
normal course, which will infuse tremendous Vairaagya, thereby introverting
the mind and taking it to the culmination of self-realisation. That spiritual progress was not
achieved in his case and that is the reason for the imbalance here which
prevented him from intuiting the Self (आत्म-साक्षात्कार). Bhagavad Geeta in simple and unambiguous terms
declares "युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु | युक्तस्वप्ना-वबोधस्य योगो भवति दुःखहा || B.G. ch.6 stanza.17. "To one,
whose food habits and movements are well regulated, whose endeavour in works is
moderate and whose sleep and wakefulness are temperate, to such a person comes the
immortal YOGA, the destroyer of all miseries and sorrows." The paramount importance of taking to a
middle of the road path and its pursuance is emphatically stated here, for
intuiting the Self.
Today, many pursuers of Vedanta (males and
females) want the comfort and security of a normal family life without renouncing anything and also without getting
married formally (calling themselves as (नैष्ठिक-ब्रह्मचारिणः) perpetual celibates, virgins, spinsters etc.) and without begetting
children, as this would bring burdens, responsibilities, obstacles and miseries
with it, to one's spiritual pursuits, as per their opinion. To get cured of the dreaded disease of भव-रोग i.e. transmigration, they want to consume only sweet
pills of their personal choice, never bitter pills. Will it be ever possible? It is not for the patients to choose the
medicine; it is always for the doctor (in this context the Sadguru) to
prescribe the medicine. This type of aspirants never
develop strong Vairaagya which is a mandatory pre-requisite for intuiting
one's Swaroopa, own Self, as inseparably one with Paramaatman.
When Vachaspati Mishra recollected this anomaly on
his part, belatedly, it was too late for his wife to conceive and beget him a
son. This is what I grasp from the
legendary story of Vaachaspati Mishra which fully agrees with reason and
commonsense. There are varying versions
of the story. In such a situation, to pacify
her and to keep her in good mental mood, he gave her very name of BHAMATI
to his illustrious commentary for Brahma Sutras, as he could not find
any other means to repay her for her selfless service.
As Vedanta became dry and cold by progressing
through the Nirguna Path for some centuries from Shankara's
period, slowly and steadily, a state of great imbalance and impracticality
crept into it. And to rebalance this state
and to rejuvenate Vedanta Sadhana, the same Shankara had to
assume another नाम and रूप (name and form) in the name and form of
Acharya Ramanuja. Shankara's
and Ramanuja's Jayanti celebrations coincide mostly on the same
day, every year. (I am stating it here to
show their oneness.) If it differs, during
some years by one day, it would be due
to the difference of criterion involved in fixing the Jayanti-day - Vaishakha
Shukla Panchami in Shankara's case and the Asterism of
Aardra in Ramanuja's case. The
birth star of both Acharyas was inevitably Aardra only. If they happened to be contemporaries, one
could surely say, they are not the same, but two different entities. Here, in the case of both, there was no ego
or individual freewill as both were two different facets of the same Truth of परमात्मन्. Only the Cosmic Will (in their
case, the Cosmic Vigyaanaatman which has a small extent of Rajo Guna
with predominant Satva Guna to undertake any intellectual work) acted
through both of them when they wrote their philosophies and there is only one
cosmic will for the entire cosmos. That
is why it is stated by me that they are not two different entities altogether. Ramanuja brought back practicality and
substance into Vedanta Darshana when it became almost lifeless and
impractical. The principle and
methodology suitable for one particular time and environment cannot be the same,
in sanity and appropriacy, for another time.
It is almost the same like the cold-water bath, felt most welcome and
suitable during summer, turning totally hostile and inimical during winter, causing
rheumatic pain.
Vedanta Darshana has another view also from good old times, which is much
earlier to Ramanuja's, which is forgotten now. Its origin cannot be traced back to any
particular era as it is another side of the same coin of Vedanta like
Dakshinamurti and Nataraja remaining as two sides of the Ultimate Truth. One
side of Vedanta is projected as Gnaana Maarga leading an
aspirant to Nirguna Brahman and the other side as Bhakti Maarga
leading to Saguna Brahman. Today,
for all practical purposes, the second view of Vedanta Darshana i.e. Saguna
Brahman, which is inseparable from Bhakti Maarga, is attributed
to Padmapada Acharya, a direct disciple of Acharya Shankara
(whose name of Padmapada belongs to the गौण category) having come into the notice of the world, stamping his unparalleled Guru Bhakti,
by walking over the water surface of the divine river Ganga at the unexpected
call of his Guru, Shankara, from the opposite bank. It occurred by the will of Vidya Maya (which
is full of guiles and tricks) to demonstrate to the world that Guru Bhakti,
at its zenith, would bring about a total loss of body consciousness and body
weight. (Today it is well known that
body can levitate through the mastery of Praanaayaama and some of such Tantric
practices. The pursuers of
transcendental meditation taught by Maharshi Mahesh Yogi have demonstrated this
levitation of the body to the world.) Padmapada's
unconditional and total surrender to his Guru, Shankara, is clearly
evident from this legendary story and as such, we can firmly believe that he
had the direct experience of his transcendental Self when he wrote his
commentary on Shankara's Bhaashya for the Brahma Sutras, which is
hailed as पञ्चपादिका-व्याख्यानम्. Today, a predominantly large
section of aspirants treading the Path of Vedanta remains unaware
of this commentary, its author and its view of Vedanta Darshana.
Unfortunately with the long passage of time, the
commentary of Padmapada is available for the first four topics (अधिकरण) only, today. The rest of the commentary remains unavailable as it seems
to have been lost. Despite that, still,
we can make out the view maintained by Padmapada Acharya clearly, from
the available portion of his commentary on Brahma Sutras, today.
Here, we can naturally conclude that the view of Padmapada Acharya could be and should
be more mature, practical, agreeable to commonsense and also to अनुभव i.e. one's direct experience. Padmapada confesses that the
experience of Saguna Brahman is also valid in the evolutionary process
of a Jeevaatman and as such acceptable to Vedanta Darshana. It is
a welcome change and deviation from the view of Bhamati. What does this view of Pancha-Paadika imply? If Saguna Brahman can be welcome and
agreeable to Vedanta Darshana, the path of Bhakti which is totally
inseparable from the concept of Saguna Brahman, also becomes fully acceptable
and valid to this school's view in Vedanta Darshana.
In fact, the sixth topic of आनन्दमयाधिकरणम् and the first Sutra placed therein namely, आनन्दमयोऽभ्यासात् is the clear evidence of the acceptance of Saguna Brahman in Vedanta
Darshana by Sage Baadaraayana, the composer of the Vedanta Sutras. Otherwise, why should it be placed in the
sequence of Sutras commencing from the first topic of जिज्ञासाऽधिकरणं without proposing a deviation anywhere? Actually no deviation from the earlier
sequence of topics is proposed when the topic of आनन्दमयाधिकरणम् is introduced and as such, the starting Sutra of आनन्दमयोऽभ्यासात्, should mean that "आनन्दमय is to be understood as Brahman" taking into account the
repeated and carried forward discussions of (Para) Brahman in the
earlier five (अधिकरण) topics.
As Saguna Brahman is not the Ultimate Truth
agreeable to the definition of प्रपञ्चोपशमं, शान्तं, शिवं, and अद्वैतं stated in माण्डूक्योपनिषत्, Shankara explained the topic of आनन्दमयाधिकरणम् as two different perceptions or views of Vedanta Darshana, one after
the other. The Bhakti-Maarga's view
is presented initially and the Gnana-Maarga's view is explained subsequently,
in the traditional style of Purva-Paksha first and Siddhaanta-Paksha
later. All the Sutras in this अधिकरण
i.e. topic are compatible to Vishishta-Adwaita Philosophy only
and not at all compatible to Adwaita Philosophy. But in this अधिकरण i.e. topic, as पर-ब्रह्मन् is the अनुवर्तित-विषय i.e. topic of discussion brought forward from the successive
earlier Sutras, starting from the first Sutra, (अथातोऽब्रह्म-जिज्ञासा, जन्माद्यस्य यतः, शास्त्रयोनित्वात्, तत्तु समन्वयात्, ईक्षतेर्नाशब्दम्) the सच्चिदानन्द-ब्रह्मन्, in other words, आनन्दमय would not fit in, here, in this sequence
of discussion. That is the actual and
only reason for Shankara to write a discordant note in this topic of आनन्दमयाधिकरणम्.
It should not be construed by the followers of Gnaana Maarga that
Shankara never accepted the validity of सगुण-ब्रह्मन्, which is intuited by the class of Bhaktas in the evolutionary
process. In this context, there is a difference
of perception between Shankara and Ramanuja. Difference of perception will not bring
about any change in the Truth intuited.
It is like our Globe Earth appearing as various entities when perceived
from the surface of the Earth and the same Earth appearing as a colossal
whirling sapphire stone embedded with gold at many places when perceived from
Earth's Moon.
In accordance with विशिष्टाद्वैत, "the philosophy of Adwaita with a distinction",
Ramanuja explained the whole topic of आनन्दमयाधिकरणम् keeping Saguna Brahman at the
centre, as its main subject and topic of discussion. In this branch of Vedanta Darshana सगुण-ब्रह्मन् is the Ultimate Truth to be intuited, according to some Vaishnava scholars. All
differences will disappear if any form of Brahman (Saguna or Nirguna)
is intuited.
Without prejudice, in the least, we should understand
that it is the finite intellect which tries to explain the infinite state of
being as Saguna Brahman or as Nirguna Brahman or as something
still different from these two.
Therefore, any way you put it, it has to be with some flaw somewhere. When that Ultimate Truth is beyond the realm
of thought and words (यतो वाचो निवर्तन्ते | अप्राप्य मनसा सह | vide तैत्तिरीयोपनिषत् Canto II/Topic 4) how can that Ultimate Truth be explained without any flaw, in words? When we bring it to the realm of Vyavahara
i.e. duality (as absolute cannot be explained in words; it can only be intuited)
and try to explain it, with the help of some preconceived notions the statement
automatically gets polluted without any
doubt. With the help of a bushel one cannot
ascertain the quantity of water in the vast ocean. As such, any view conducive for the spiritual
progress and benefit of the masses at large, should be welcome and acceptable for
the men of wisdom; Padmapada Acharya shows that acceptance only
in his commentary.
What I am trying to highlight here is that the philosophy
that we follow should be compatible to the requirement of any particular time and environ-ment, as far as theory and
practice are concerned. Shankara
gives para-mount importance to अनुभव, the direct and axiomatic experience, sidelining even theory on certain rare
occasions. He writes on one such
occasion that "a thousand similar श्रुतिवाक्यानि i.e. Upanishadic statements will
not become प्रमाण i.e. a valid proof, if the विद्वद्-अनुभव i.e. the direct experience of the men
of wisdom is contrary to it. Thousand Vedic statements (श्रुतिवाक्यानि) may say that the attribute of fire is cold; but it will never become a
valid proof, by merely being an Upanishadic statement when the attribute
of fire is directly experienced, quite contrary to it."
As the present intellectual community is under the firm conviction
that the path of Vedanta is verily the Nirguna Path, we have to
enlighten them that Bhakti Maarga is also fully acceptable to Vedanta
Darshana as it is another view of the same Vedanta Darshana which, unfortunately,
has remained dormant since quite some time.
This is due to the strong influence of the western civilisation through
its system of education, fashion, dress code, medical practice and finally the
democratic system of administration which, with all factors put together, promotes
rationality in our thinking and in each step of our daily life, never allowing
faith in Scriptures and Vairaagya to gain a strong foot-hold in our mind
and daily life. Actually, there is no
contra-diction between Bhakti and Vedanta. Both remain complimentary to each other. Both, when combined together becomes a wholesome
single unit (वागर्थाविव संपृक्तौ vide Raghuvamsa of Poet Kalidasa) like the principle of Shankara-Narayana, Ardha-Nareeshwara
and Parvathy-Parameshwara. We
cannot separate Bhakti from Vedanta or Vedanta from Bhakti. Without Bhakti, Vedanta becomes
without substance and as such, impractical.
Similarly without the backing and
constant support of Vedanta, Bhakti becomes mere bigotry and totally
misleading, as we see it in practical terms, in the popular religious Faiths of
Islam and Christianity today, which are not supported by a sensible and proper
philosophy, the result of which prompts the followers of those Faiths to engage
in Jihad and conversions.
The academician-scholars are going to present a great
intellectual feast in front of us during the three days from today and all are
requested to participate in this feast benefitting themselves according to the
extent of their capability. Let the
youngsters convert this opportunity to their best advantage and utility. This type of Intellectual Workshops are not
conducted often and as such, its utility value becomes unimaginably high. Let us reflect and ruminate repeatedly over
this Upanishad-Mantra.
नायमात्मा प्रवचनेन लभ्यो ,
न मेधया, न बहुना श्रुतेन |
यमेवैष वृणुते तेन लभ्य -
स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ||
(कठोपनिषत् Canto II, Part I, Mantra 23)
"This Atman cannot be intuited by delivering discourses; neither
by possessing a sharp intellect, nor by repeated listening to discourses. He who dedicates himself wholeheartedly, sacrificing
his everything including his individuality and freewill totally, intuits this Aatman
from within without anyone's help or agency. (Another view - He intuits this Ultimate
Truth whom this Aatman chooses as someone worthy to be revealed.) To such a person this Aatman reveals
Itself from within, axiomatically." OM.
