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yajvan
23 January 2009, 04:45 PM
hariḥ oṁ
~~~~~~
Namasté

I mentioned in a previous post¹ :


Knowledge is different in different states of consciousness or awareness. Knowledge becomes lively or fuller (pūrṇa) as one opens themselves to the expanded vision of awareness¹ , that is, as the 'container' of consciousness expands, so does comprehension

It is said in kaśmir śaivism that there is two types of ajñāna (ignorance) - that of pauruṣa¹ ajñāna and bauddha¹ ajñāna. The weight of pauruṣa ajñāna is that of not realizing one's SELF in samādhi¹; the other bauddha ajñāna, is the lack of understanding the concepts of Truth (satyam) and Being (sattā).
This pauruṣa ajñāna can be overcome by the competent teacher (guru), by the grace (anugraha) of the Supreme; bauddha ajñāna is overcome by study - thus elevating the intellect. One compliments the other i.e. knowledge and experience.

All study and no practical experience does not accomplish the job of establishing the Divine in one's being; and all experience without complimenting it with knowledge also does not stabilize this Divine in us. There is the notion of erosion. One without the other is not complete, is not wholeness¹ (bhūman भूमन्).

This is why the wise say knowledge is different in different states of consciousness. As the 'container' expands, our ability to comprehend abstract ideas and thoughts that are found in the śastras begin to unfold and their meanings come to the surface. It leads one to understand that knowledge (then) is structured in consciousness. As one expands awareness or consciousness , this natural ability of intuitiveness & insight, comprehension, etc. follows.

Some say ṛta ऋत (or write ṛtam ऋतम्) becomes established within the individual. This ṛta is defined as right, or proper yet means enlightened , luminous, insightful, sincere, unblemished. Some call it unalloyed or pure.
But it is much more - it is called out in the Yogadarśana of Patañjali ( the yoga-sūtra-s) Chapt 1, 48th sūtra, as ṛtam-bharā prajñā. This means essential cognition i.e. how one perceives the world, is filled with truth. Lets look a bit deeper:
ṛtam ऋतम् + bharā भर + prajñā प्रज्णा = ṛtam (luminous, insightful unalloyed, pure) + bharā ( bearing, bestowing, carrying) + pra (great) + jñā ( to know). One perceives only the Truth. Some call this unalloyed, unvarnished great truth and becomes a part of one's daily vision. This is the practical value of knowledge + experience.

praṇām

words & references

From this HDF post : http://www.hindudharmaforums.com/showthread.php?t=3730 (http://www.hindudharmaforums.com/showthread.php?t=3730)
pauruṣa पौरुष manly , human; this word also means a weight or load which can be carried by one man
bauddha बौद्ध - relating to the intellect the mind; intelligence or understanding.
samādhi समाधि - absorption in sama the unchanged (sameness); union , a whole , aggregate ; joining
wholeness or abundance is considered bhūman भूमन् - the aggregate of all existing things ; complete, full.
Expanded vision of Awareness - see HDF Post http://www.hindudharmaforums.com/showpost.php?p=25888&postcount=2 (http://www.hindudharmaforums.com/showpost.php?p=25888&postcount=2) if there is interest

yajvan
13 April 2009, 10:05 AM
hariḥ oṁ
~~~~~~

Namasté


The above post is about the fruits of study. The post reviews ṛta¹ ऋत (or ṛtam ऋतम्), the individual, etc. Yet a key point was offered:

pauruṣa ajñāna can be overcome by the competent teacher (guru), by the grace (anugraha) of the Supreme; bauddha ajñāna is overcome by study - thus elevating the intellect.

There is a insightful offering in the śikṣā vallī ( 9th anuvāka or sub-section) of the Taittirīya Upaniṣad¹ that ties the competent teacher + study together, it says the following:

ṛtaṁ ca svādhyāya pravacane ca |
satyaṁ ca svādhyāya pravacane ca |
tapaśca svādhyāya pravacane ca |
damaśca svādhyāya pravacane ca |
śamaśca svādhyāya pravacane ca |
agnayaśca svādhyāya pravacane ca |
agnihotraṁ ca svādhyāya pravacane ca |
atithayaśca svādhyāya pravacane ca |
mānuṣaṁ ca svādhyāya pravacane ca |
prajā ca svādhyāya pravacane ca |
prajānaśca svādhyāya pravacane ca |
prajātiśca svādhyāya pravacane ca |
satyamiti satyavacā rāthītraḥ |
tapa iti taponityaḥ pauruśiṣṭiḥ |
svā dhyāya pravacane eveti nāko maudgalyaḥ |
taddhi tapas taddhi tapaḥ ||

Before offering the translation , note the repetition of a few key words svādhyāya and pravacane; ca is also repeated as this equals 'and', 'also', 'as well as'.

svādhyāya is sva स्व + ādhyā = ādhyai आध्यै + ya य ; sva स्व is one's own (my own) + ādhyai आध्यै is to meditate on + ya य is 'joining' . Hence one's own meditation, or self (sva) + study (ādhai). This svādhyāya may also be viewed as svadhyaya स्वधय which means to propitiate ( this is my view only, but the correct definition).
Svadhyaya (to propitiate) only makes sense when we look to the next word in question, pravacane or pravacana.
pravacana प्रवचन means one who exposes or expounds. As a noun it means recitation, oral instruction, teaching, expounding, exposition, interpretation. So this can be looked as as a pandit, a guru, śāstri i.e. a jñātṛ ( one who knows or understands). So if we looked at the last word offered svādhyāya viewed as svadhyaya स्वधय , it is one who propitiates, bows, or serves before the pravacana, the one who knows, the guru. This is me taking liberty with the word, yet it applies nicely.What does this śloka say then?
ṛtaṁ¹ or right action with self-study (svādhyāya) and listening to the teachings or expositions of the wise (pravacana) 'is to be practiced'. This ending 'is to be practiced' , is inferred by Svāmi Śivānanda. Svāmi Muni Nārāyaṇa Prasād suggests the ending is ' is to be understood as Brahman ' . I will leave it to others to determine which implied ending is most suitable.

We then can see from the śloka offered, line-by-line, what is to be tied with self-study (svādhyāya) and listening to the teachings or expositions of the wise (pravacana) , they are:

ṛtaṁ ( just mentioned above) - right action
satyaṁ or satya सत्य - truth, Reality ( some call sattā or Being)
tapaśca or tapas तपस्- means 'warmth', 'heat' and is considered to austerity, meditation , or special observances
damaśca or dama दम - is taming or subduing; it is self-control, self restraint
śamaśca or śamaś शम is calmness , rest , equanimity , quietude or quietism , absence of passion rooted in kṛ ' to calm one's self' , ' be tranquil'
agnayaśca or agni अग्नि here meaning the lighting of the 3 fires gārhapatya , āhavanīya , and dakṣiṇa
agnihotraṁ agni अग्नि + hotra होत्र or the fire oblation i.e. the performance of the fire (agni) + sacrifice (hotra).
atithayaśca or atithi अतिथि - meaning 'no fix day for coming' i.e. a guest. A person entitled to hospitality , therefore this is the
entertainment or providing hospitality to a guest.
mānuṣaṁ or mānuṣa मानुष is favourable or propitious to men i.e. being humane
prajā प्रज - bringing forth, bearing i.e. procreation
prajānaśca or prajāna प्रजनis , impregnation , generation , bearing , bringing forth
prajātiśca or prajāti प्रजातिgenerating or generative power , generation , production , bringing forth i.e. propagation of the race
satyamiti satyavacā rāthītraḥ | erecting (miti) Truth (satya) says satyavacā, son of rāthītra, is what matters
Note satyavacā's name is one who says or speaks (vac) the truth (satya)
tapa iti taponityaḥ pauruśiṣṭiḥ | tapas or austerity says taponitya, son of pauruśiṣṭi , is what matters
Note taponitya's name is one continually (nitya) engaged in tapas (tapo) or asuterities
svādhyāya pravacane eveti nāko maudgalyaḥ | Self study (svādhyāya) and listening to the wise (pravacana) says nāka, son of maudgala, is what matters
Nāka's name means painless - where there is no pain
taddhi tapas taddhi tapaḥ || that (certainly) is tapas, that (assurdly) is tapaspraṇām

additional words

jñātṛ ज्ञातृ - one who knows or understands , a knower
ṛtaṁ or ṛta ऋतis (as a noun) truth in general , righteousness , right; we also know it as as it also mean enlightened , luminous and infers 'that which only knows the truth' . A person functioning from ṛtaṁ, or luminious mind, only knows/sees the truth.
miti मिति- fixing , erecting , establishing
vac वच्- to tell, speak, told or resound
nitya नित्य- constantly dwelling or engaged in
nāka नाक - where there is no pain; also note naka नक ( without the long ā) means of a man, (son of dāruka or kṛṣṇa's charioteer)
tad तद् - thus, in that manner, therefore
hi हि - assuredly , surely, certainly
This Taittirīya Upaniṣad is part of the Kṛṣṇa Yajur veda forming part of the Taittirīya Āraṇyaka ( the 7th , 8th and 9th prapāṭhaka-s)

yajvan
16 April 2009, 09:26 AM
hariḥ oṁ
~~~~~~

Namasté

I thought to round out some of the definitions offered below.



We then can see from the śloka offered, line-by-line, what is to be tied with self-study (svādhyāya) and listening to the teachings or expositions of the wise (pravacana) , they are:

ṛtaṁ ( just mentioned above) - right action
satyaṁ or satya सत्य - truth, Reality ( some call sattā or Being)
tapaśca or tapas तपस्- means 'warmth', 'heat' and is considered to austerity, meditation , or special observances
damaśca or dama दम- is taming or subduing; it is self-control, self restraint
śamaśca or śamaś शमis calmness , rest , equanimity , quietude or quietism , absence of passion rooted in kṛ ' to calm one's self' , ' be tranquil'
agnayaśca or agni अग्निhere meaning the lighting of the 3 fires gārhapatya , āhavanīya , and dakṣiṇa
agnihotraṁ agni अग्नि+ hotra होत्रor the fire oblation i.e. the performance of the fire (agni) + sacrifice (hotra).
atithayaśca or atithi अतिथि- meaning 'no fix day for coming' i.e. a guest. A person entitled to hospitality , therefore this is theentertainment or providing hospitality to a guest.
mānuṣaṁ or mānuṣa मानुषis favourable or propitious to men i.e. being humane
prajā प्रज- bringing forth, bearing i.e. procreation
prajānaśca or prajāna प्रजनis , impregnation , generation , bearing , bringing forth
prajātiśca or prajāti प्रजातिgenerating or generative power , generation , production , bringing forth i.e. propagation of the race
satyamiti satyavacā rāthītraḥ | erecting (miti) Truth (satya) says satyavacā, son of rāthītra, is what matters Note satyavacā's name is one who says or speaks (vac) the truth (satya)
tapa iti taponityaḥ pauruśiṣṭiḥ | tapas or austerity says taponitya, son of pauruśiṣṭi , is what mattersNote taponitya's name is one continually (nitya) engaged in tapas (tapo) or asuterities
svādhyāya pravacane eveti nāko maudgalyaḥ | Self study (svādhyāya) and listening to the wise (pravacana) says nāka, son of maudgala, is what matters Nāka's name means painless - where there is no pain
taddhi tapas taddhi tapaḥ || that (certainly) is tapas, that (assurdly) is tapas We talked of ṛtaṁ in post 1:
ṛtam ऋतम्+ bharā भर + prajñā प्रज्णा = ṛtam (luminous, insightful unalloyed, pure) + bharā ( bearing, bestowing, carrying) + pra (great) + jñā ( to know). One perceives only the Truth. Some call this unalloyed, unvarnished great truth and becomes a part of one's daily vision. This is the practical value of knowledge + experience.

What of satyaṁ or satya सत्य- truth, Reality ( some call sattā or Being). Many times people when thnking of truth are looking for some fact, or figure - some piece of data that is true. Yet we are taking of Ultimate Truth, of which it can not be suprassed. That is called anuttara, that which cannot be surprassed says Abhinavagupta-ji. Iit is defined as 'chief', or 'principle'. In vedānta it is Brahman.

What of tapaśca or tapas तपस् - means 'warmth', 'heat' and is considered to austerity, meditation , or special observances . to many in the west this notion of austerity may be viewed as harshness of the body, or the conditions one may apply the body to. Is there some authoriy we can view on this?
Lets see what Kṛṣṇa offers from the Bhāgavad gītā, chapter 17, śloka-s 14 to 16. He offers tapaḥ ucyate , or tapas is said it be:

when speaking of the body (śārīra) - pūja (worship) to the Supreme and/or víśve devā́s , to the dvija ( twice born) guru, prājña or to the wise + śauca ( cleanleniess or purity), ārjava ( lit. straight, and meaning honesty, frankness) , brahmacarya ( I see this as student , others see it a state of continence and chastity), ahiṁsā ( non-injury, harmlessness)
tapas of speech - beneficial (hita¹) , non-agitating (anudvega¹) , truthful (satya), dear(priya), svādhyāya (study, Self study, studyt of śastra, etc) and the application and practice (abhyasana)¹
tapas of the mind - manaḥ prasāda¹ or mental peace and balance i.e. purity of thought, self-control, and gentle and mild (saumyatva¹) towards otherspraṇām

words

anudvega अनुद्वेग- free from free from anxiety or uneasiness
हित hita - advantageous , wholesome , suitable, agreeable, well-disposed , favourable , friendly , affectionate
abhyas अभ्यस् - to concentrate one's attention upon; practise , exercise , study , hence; abhyasana अभ्यसन - practice
manas मनस् - mind i.e. thought , imagination , excogitation , invention , reflection , opinion , intention , inclination , affection , desire , mood , temper , spirit
prasāda प्रसाद - calmness, tranquility, ; also the or the remnants of food from the pūja
saumya सौम्य - 'that of resembling the moon' , placid , gentle , mild and samyatva सौम्यत्व is gentleness, mildness, benevolence

mithya
16 April 2009, 12:36 PM
Studying is a waste of time. Experience is the best teacher.

satay
16 April 2009, 01:38 PM
Namaskar,

Although 'experience' is the ultimate teacher, 'studying' grooms the mind for that experience. Thus it is not a waste of time. Studying fertilizes the ground...

yajvan
16 April 2009, 10:17 PM
hariḥ oṁ
~~~~~~

Namasté


Mithya writes,


Studying is a waste of time. Experience is the best teacher.

Satay sees it a bit differently,


Although 'experience' is the ultimate teacher, 'studying' grooms the mind for that experience. Thus it is not a waste of time. Studying fertilizes the ground...

What does the wise say?

In Vasișțha's Yoga ( the conversation of Vasișțha with Śrī Rāmaḥ) he says to Śrī Rāmaḥ " there are 4 gatekeepers at the entrance to the realm of mokṣa (liberation or enlightenment), they are self-control, spirit of enquiry, contentment, and good company ( satsaṅga)"

" He who wears the armor of self control is not harmed by sorrows." Enquiry, the study of the srūti and smṛti he says " the intelligence becomes keen and is able to realize the Supreme";

With Contentment - "one does not crave" and one that is not content in the SELF will be subjected to sorrow. Satsaṅga or the company of the wise and enlightened "enlarges ones intelligence" and "is superior to all other forms of religious practice like charity, austerity, pilgrimage, rites, etc". He concludes by saying " if you cannot practice all 4 , practice one."

My teacher always said it is knowledge and experience that is most beneficial. One compliments the other.

praṇām

yajvan
17 April 2009, 10:23 AM
hariḥ oṁ
~~~~~~

Namasté ...
adding a few more ideas.



We then can see from the śloka offered, line-by-line, what is to be tied with self-study (svādhyāya) and listening to the teachings or expositions of the wise (pravacana) , they are:

ṛtaṁ ( just mentioned above) - right action
satyaṁ or satya सत्य- truth, Reality ( some call sattā or Being)
tapaśca or tapas तपस्- means 'warmth', 'heat' and is considered to austerity, meditation , or special observances
damaśca or dama दम- is taming or subduing; it is self-control, self restraint
śamaśca or śamaś शमis calmness , rest , equanimity , quietude or quietism , absence of passion rooted in kṛ ' to calm one's self' , ' be tranquil'
agnayaśca or agni अग्निhere meaning the lighting of the 3 fires gārhapatya , āhavanīya , and dakṣiṇa
agnihotraṁ agni अग्नि+ hotra होत्रor the fire oblation i.e. the performance of the fire (agni) + sacrifice (hotra).
atithayaśca or atithi अतिथि- meaning 'no fix day for coming' i.e. a guest. A person entitled to hospitality , therefore this is the
entertainment or providing hospitality to a guest.
mānuṣaṁ or mānuṣa मानुषis favourable or propitious to men i.e. being humane
prajā प्रज- bringing forth, bearing i.e. procreation
prajānaśca or prajāna प्रजनis , impregnation , generation , bearing , bringing forth
prajātiśca or prajāti प्रजातिgenerating or generative power , generation , production , bringing forth i.e. propagation of the race
satyamiti satyavacā rāthītraḥ | erecting (miti) Truth (satya) says satyavacā, son of rāthītra, is what matters
Note satyavacā's name is one who says or speaks (vac) the truth (satya)
tapa iti taponityaḥ pauruśiṣṭiḥ | tapas or austerity says taponitya, son of pauruśiṣṭi , is what matters
Note taponitya's name is one continually (nitya) engaged in tapas (tapo) or asuterities
svādhyāya pravacane eveti nāko maudgalyaḥ | Self study (svādhyāya) and listening to the wise (pravacana) says nāka, son of maudgala, is what matters
Nāka's name means painless - where there is no pain
taddhi tapas taddhi tapaḥ || that (certainly) is tapas, that (assurdly) is tapas

This damaśca or dama दम- is taming or subduing; it is self-control, self restraint
śamaśca or śamaś शमis calmness , rest , equanimity , quietude or quietism , absence of passion rooted in kṛ ' to calm one's self' , ' be tranquil' These two qualities are called out within Ādi Śaṅkara's Vivekacūḍāmaṇi¹ , 19th śloka . This prapāṭhaka (lecture) outlines sādhana catuṣṭaya sampatti. That is, the attainment (sampatti) of the 4 fold (catuṣṭtaya) qualities/characteristics for spiritual development or practice thereof (sādhana). They are:
1. viveka विवेक - the ability to discriminate ; the Ultimate discrimination is the Real from unreal; Patañjali calls this out also in his Yogadarśana.
Patañjali's viveka that is mentioned is between the intellect (buddhi) and the transcendent Puruṣa
2. vairāgya वैराग्य - dispassion for sense objects; the senses are not swayed or pulled in by the objects of the world. Said another
way an aversion or distaste from worldly desires or an indifference to worldly objects i.e. knowing that finite things
do not contain happiness. This too is mentioned by Patañjali
3. samādhi ṣaṭka sampatti - A group of six behavior traits 6 ~virtues~. Patañjali mentions these qualities within yama and niyama discussions.

śama शम- calmness , rest , equanimity
dama दम- is taming or subduing; it is self-control, self restraint
uparati उपरति - stopping, to rest (of the mind) ;desisting from sensual enjoyment or any worldly action - allowing intro-spection
titikṣā तितिक्षा- forebearance, endournace, patience
śraddhā श्रद्धा faith, unwavering faith; trust , confidence , trustfulness , faithfulness
samādhāna or samādhā समाधा- to fix or hold. One pointedness; absorbed in meditation; associated with samādhi 4. mumukṣutva मुमुक्षुत्व - intense desire for mokṣa (liberation)
Dama & śama appear within samādhi ṣaṭka sampatti. Six (ṣaṭka) accomplishments (samādhi) ~virtues~ to attain (sampatti ) are called out; dama and śama are two of the 6 Ādi Śaṅkara comments on.

praṇām

words

Vivekacūḍāmaṇi - viveka= विवेक = the ability to discriminate, discrimination + cūḍāmaṇi चूडामणि = a crown jewel , or the crown jewel of discrimination ( some say crest jewel)
sampatti सम्पत्ति- attainment , acquisition , enjoyment , possession ; prosperity , welfare , good fortune , success , accomplishment , fulfillment , turning out well
catuṣṭaya चतुष्टय- 4 fold , consisting of 4 or a set of 4
ṣaṭka षट्क- consisting of 6
sadhana साधन- meaning 'leading straight to the goal' ; spiritual practices, that bringing about , carrying out , accomplishment for fulfillment , completion or perfection
prapāṭhaka प्रपाठक - a lecture ; also a chapter or subdivision of a book
samādhi ṣaṭka sampatti = samādhi - completion , accomplishment (absorption of perfect balance ,< my definition offered here>) + ṣaṭka -consisting of 6 + sampatti - attainment

yajvan
25 April 2009, 10:38 AM
hariḥ oṁ
~~~~~~

Namast&#233; ...
Adding a few more ideas. I wrote in post # 7 ( the definitions are in post 7):


These two qualities are called out within Ādi Śaṅkara's Vivekacūḍāmaṇi&#185; , 19th śloka . This prapāṭhaka (lecture) outlines sādhana catuṣṭaya sampatti. That is, the attainment (sampatti) of the 4 fold (catuṣṭtaya) qualities/characteristics for spiritual development or practice thereof (sādhana). They are viveka , vairāgya, samādhi ṣaṭka sampatti , and mumukṣutva
Yet one can still ask - why exert effort for self-study? Lets again turn to Ādi Śaṅkara's writings in his Vivekacūḍāmaṇi&#185;.
The 2nd śloka says the following:
For all things subject to birth, birth in a human body is rare. Even rarer to obtain are strength of the body and mind . Rarer still is
purity. More difficult than these is the desire to live a spiritual life. Rarest of all is to have an understanding of the scriptures.

It seems to me that if one is on this earth and in good health, we have half of the qualifications. It seems purity can be attained
with proper discipline, which puts one on the spiritual path. Yet what I have found over time is being on the path is in fact the stimulation point for increased purity (sattva). With this, more strength comes for one's sādhana. There is an additional stirring Śaṅkara-ji calls its vipratā, that one acquires to continue on the path.

He continues in the 3rd śloka and says, rare and difficult to obtain are these 3: A human birth (naraja&#241;ma), the burning desire for liberation (mumukṣutvaṁ) and the association with great (spiritual) beings i.e. the wise ( mahapuruṣa). These are the results of divine grace (daivānugraha).

Many here fit this bill - human, the desire for mokṣa and have ( or had) the association with guru's, svāmī-s i.e. mahapuruṣa-s. Yet there are those that may not have this relationship , yet still have the prior two qualifications.

So, it seems to me, that owning and managing this body as a vehicle for the possibility of realizing the SELF, in and of itself is a blessing. It seems then to me then to take maximum advantage of this opportunity (no?).

Śaṅkara-ji says in the 5th śloka, that those that have obtained this rare human birth fails to pursue this highest good is mūḍhadhiḥ or foolish.

We know Ādi Śaṅkara was the first Śaṅkarācārya. Let's take a moment and look to another beacon of Truth, the Śaṅkarācārya of Jyotirmath (1941-1953) , Svāmī Brahmānanda Sarasvatī. He informs us of the following:

To get a human body is a rare thing, make use of it. There are 4 million kinds of lifes which a soul ( ātman) can gather.
After that one gets a chance to be human, to get a human body. Therefore, one should not waste this chance.
Every second in human life is valuable. If you don’t value this, then you have nothing in hand and you will weep in the end.
Because you are human, God has given you power to think and decide what is good and bad.
Therefore, you can do the best possible kind of action. You should never consider yourself weak or a fallen creature. Whatever may have happened up till now may be because you didn’t know, but now be careful... after getting a human body, if you don’t reach God, then you have sold a diamond at the price of spinach.

Hence the original question , why exert effort for self-study? You have been given the body and the opportunity, consider it a blessing and to use it wisely.

praṇām

words

Vivekacūḍāmaṇi - viveka= विवेक = the ability to discriminate, discrimination + cūḍāmaṇi चूडामणि = a crown jewel , or the crown jewel of discrimination ( some say crest jewel)
sampatti सम्पत्ति- attainment , acquisition , enjoyment , possession ; prosperity , welfare , good fortune , success , accomplishment , fulfillment , turning out well
catuṣṭaya चतुष्टय- 4 fold , consisting of 4 or a set of 4
ṣaṭka षट्क- consisting of 6
sādhana साधन- meaning 'leading straight to the goal' ; spiritual practices, that bringing about , carrying out , accomplishment for fulfillment , completion or perfection
prapāṭhaka प्रपाठक - a lecture ; also a chapter or subdivision of a book
samādhi ṣaṭka sampatti = samādhi - completion , accomplishment (absorption of perfect balance ,< my definition offered here>) + ṣaṭka -consisting of 6 + sampatti - attainment

yajvan
18 December 2009, 08:22 AM
hariḥ oṁ
~~~~~~

Namast&#233;


In Vasișțha's Yoga ( the conversation of Vasișțha with Śrī Rāmaḥ) he says to Śrī Rāmaḥ " there are 4 gatekeepers at the entrance to the realm of mokṣa (liberation or enlightenment), they are self-control, spirit of enquiry, contentment, and good company ( satsaṅga)"

" He who wears the armor of self control is not harmed by sorrows." Enquiry, the study of the srūti and smṛti he says " the intelligence becomes keen and is able to realize the Supreme";


Śrī Rāmaḥ is talking to his father King Daśaratha and mentions the following ( I find noteworthy):
To the unwise , knowledge of the scriptures is a burden; to the one full of desires even wisdom is a burden; to the one who is restless his own mind is a burden; and to one who has no self-knowledge the body (or life span) is a burden.

This tells me, for many, the joy of learning is equal to lugging a load of bricks from here to there. That one's attention will wavier under this load. My teacher would say, it is as if one is carrying a huge diamond around their neck and think it a rock of little value. Until one is informed of the value, the diamond remains a burden.

What turns the rock into a diamond? That of Self-inquiry. The knowledge of the Self opens one up to the fullness of life and the home of all knowledge, the Supreme Self.

praṇām

LALKAR
18 December 2009, 10:45 AM
Namaste Yajvan G

But, why not study? Isn't Vasișțha's Yoga itself a study ?

yajvan
18 December 2009, 01:12 PM
hariḥ oṁ
~~~~~~

Namast&#233; LALKAR,


Namaste Yajvan G

But, why not study? Isn't Vasișțha's Yoga itself a study ?

I do not understand what you have written. Perhaps another angle on your idea so I may comprehend it?

My position and experience is 'study' is fruitful. I have been taught and personally experience what I have written above:


... it is knowledge and experience that is most beneficial. One compliments the other.


praṇām