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Thread: observations

  1. #11
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    Re: observations

    hariḥ oṁ
    ~~~~~~

    namasté & hello,

    from the post above,
    Now what rāmaṇa mahaṛṣi¹ offers is quite profound as you would think. On the surface it looks pretty straight forward yet to click down into the
    ‘cream’ of what he says also takes another master, abhinavaguptaji and his offer of the bhāgavadgītā termed the bhāgavadgītārthasaṁgraha
    śreyo hi jñānam abhyāsāj jñānād dhyānaṃ viśiṣyate |
    dhyānāt karmaphalatyāgas tyāgāc chāntir anantaram || 12.12

    When we look to this śloka found within the bhāgavadgītārthasaṁgraha¹ , we are told by svāmī lakṣman-jū who is doing the translation for us that ‘knowledge is better than doing practice’. But there is a ~catch~ to this and it is not what it appears to be. How so? Jñānam is āveśātama or knowledge is entry into God consciousness i.e. fixing the mind on the point of God consciousness. That is why it is better than practice (abhyāsācchreyaḥ).
    If there is knowledge, dhyāna ( meditation) becomes successful and by dhyāna karma phalatyāga you can leave aside all of the asking of fruits from your actions.

    This aligns nicely to what rāmaṇa mahaṛṣi said in the last post above:
    karmaphalatyāgaḥ niṣkama (some spell niskama) karma as of a jñāni , or action without desire, is superior to knowledge with practice.

    In the final analysis this is called yoga in action. Rāmaṇa mahaṛṣi says it is equal to the jñāni who acts without desire and it is superior to knowledge with practice. Why so? Because the jñāni is stabilized in God Consciousness. There is also another name used for this jñāni and it is stithiprajñāna or sthita+pra+jñāna ...
    sthita स्थित (standing) + pra प्र (filled, excessively) + jñāna ज्ञान (knowing, highest knowledge)
    Hence it is that being that is firmly standing in the highest knowledge and that is of Self, Being, brahman. That is why knowledge (code for stithiprajñāna) is better than practice.

    When one is standing (sthita) and firmly established in Self/Being then actions are considered karma and kriyā yoga. This person has now taken to heart kṛṣṇaḥ-jī’s most sublime instuction that he offers in chapter 2 of the bhāgavadgītā : yogasthaḥ kuru karmānī - established (or steadfast) in yoga ( union) perform actions (karma) ||2.48

    In my humble opinion, this is the cornerstone of the bhāgavadgītā.

    इतिशिवं
    iti śivaṁ


    terms


    • bhāgavadgītārthasaṁgraha = bhāgavadgītā + artha + saṁgraha = the song of the Lord + aim, purpose + sum, completely, entirely
      • What abhinavagupta-ji does is sum up (saṁgraha) the purpose (artha) of each chapter , or concluding remarks. He also adds a view more verses to the overall śastra ( 716 vs. the classical 700 verses). His translastion ( bhāṣya or commentary) is from the point of view of trika śāstra or non-dual kaśmir śaivism which on occasion is called svātantryavada

    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #12
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    Re: observations

    hariḥ oṁ
    ~~~~~~

    namasté & hello,
    · I read a bumper sticker that said, If I am not what I do, then who am I ?
    · I read, I have no use for books for my spiritual development, it is of no value, just words.
    · A conversation with a friend brought out the notion of being reborn... the conversation was coming back again and again and the joke ( as I said it) was really on us...
    I would like to offer the reader a point of view on knowledge that comes from a few sources. The 1st part of the offer needs to be developed to set the stage so the reader yields the highest insight offered. This requires you, the reader to be a bit patient as this theme is framed and foundation laid. The sources are the bhagavadgītā, śiva-śutras, and śiva-śutras-vimarśinī.

    bhagavadgītā
    Chapter 4 (called jñānayoga) of the bhagavadgītā offers us the following:

    न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
    तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥३८॥
    na hi jñānena sadṛśaṁ pavitramiha vidyate|
    tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati||38||

    truly, in this world (iha) without doubt (hi) there is nothing (na) so purifying (pavitra) & fit/proper/suitable (sadṛśaṁ) as knowledge (jñānena); he who is perfected in yoga (yogasaṁsiddhaḥ) of himself (svayaṁ) finds (vindati) that (tat) in time (kāla) this with his Self (ātmani).

    There is nothing so purifying as knowledge. This knowledge comes to perfection (siddhaḥ) when one’s
    self is aligned to Self. Another way of saying, Self-referral. Everything is viewed from the Self frame-of-reference. One is once again established in Being ~ tanmaya¹~.

    śiva-śutras - 1st chapter, śambhavopāya
    So, what of this knowledge? We move over to the śiva-śutras that has been offered to us by vasugupata-ji. It informs us in the 2nd śloka of the following:
    • jñānaṁ bandhaḥ - knowing is bondage.

    Well this is much different than what we just read in the bhagavadgītā. What are we missing ? We are told by kṣemarāja in his commentary on the śiva-śutras ( called śiva-śutras vimarśinī ) that when we connect this 2nd śloka with the 1st śloka (which is acceptable and normal to do) , the 2nd śloka becomes:
    • ajñānaṁ bandhaḥ - not knowing is bondage

    Now we’re getting somewhere ? Well, maybe with a bit more insight by kṣemarāja-ji.
    We are told jñānaṁ bandhaḥ can also be read as ajñānaṁ bandhaḥ. This says, knowing is bondage and not knowing is bondage. He (kṣemarāja-ji) says to look at it this way:
    • knowing differentiated knowledge is bondage and not knowing undifferentiated knowledge is bondage.

    The way we think (as humans) , most are ~ trained¹~ to perceive that the second statement offered is the answer or the opposite of the first statement. Example:
    · What goes up must come down
    · Where there is smoke there must be fire
    Well in this case, knowing differentiated knowledge is bondage and not knowing undifferentiated knowledge is bondage, we are given the same answer from two complimentary , yet seemingly opposite, points. This will tie into the bhagavadgītā verse (4.38) brilliantly, yet it needs to be developed just a bit more. Let me take this up in the next post.

    इतिशिवं
    iti śivaṁ
    terms

    • tanmaya - made up of that , absorbed in or identical with that
    • kṣemarāja-ji - śiṣya of abhinavagupta; both luminaries within non-dual kaśmir śaivism
    • trained: an approach/form of syllogism - reasoning in which a conclusion is drawn (whether valid or not) from two given or assumed propositions. Example: animals have four legs-> dogs are animals -> therefore dogs have four legs

    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #13
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    Re: observations

    hariḥ oṁ
    ~~~~~~

    namasté & hello,

    continuing...
    knowing differentiated knowledge is bondage and not knowing undifferentiated knowledge is bondage. Knowing differentiated knowledge is bondage and not knowing undifferentiated knowledge is bondage, we are given the same answer from two complimentary , yet seemingly opposite, points. This will tie into the bhagavadgītā verse (4.38) brilliantly...
    First we need to define bondage. We can just say it is ignorance. Yet you can also say one is ~bound~ to body consciousness – that is, ‘I’ am the body, a statement of ignorance of one’s true essence. Others say this bound person continues to go from life-to-life again and again ‘bound’ to being stuck in the human condition of saṁsāra1.

    differentiated and undifferentiated

    • differentiated knowledge is that of things, objects, ideas constrained by space, time, and cause. It is fractional knowledge of the world and what is contained within the relative portion of it. A Ph.D knows an abundant about of information, but that is of his/her subject they specialized in. Having two or three Ph.D’s suggest the depth in 3 subjects. Think of how many things one can know – from physics , chemistry, sociology, psychology, medicine, astrophysics, metallurgy, to 1000’s of other things. All these levels of knowledge is the field of differentiated knowledge. It is considered apūrṇa or non-fullness. One must agree that this knowledge has made life events better, more comforts and perhaps an easier life-style for us all, yet it is still non-fullness.
    • undifferentiated knowledge – is the field of Being, of wholeness (pūrṇa). There is no fractionalization, there is no cycle of life-after-life. It is the stainless, fullness of Being.


    Now we can ‘decode’ this statement:
    • knowing differentiated knowledge is bondage and not knowing undifferentiated knowledge is bondage.

    Knowing only the world of things and ideas and not knowing the wholeness (pūrṇa), fullness of Being, of one’s essential (sāraḥ) Self is bondage.

    This aligns perfectly to kṛṣṇaḥ -jī’s words - truly, in this world (iha) without doubt (hi) there is nothing (na) so purifying (pavitra) & fit/proper/suitable (sadṛśaṁ) as knowledge (jñānena).
    Said another way, truly in this field of diversity, of differentiated consciousness, there is nothing so suitable (sadṛśaṁ) that will bring wholeness, fullness, completeness to one’s self than the direct experience of undifferentiated knowledge which is one’s own Self, Being, Pure Awareness.

    So, we need to be a bit cautious here with words as they tend to cause mischief. When we’re talking of undifferentiated knowledge , it is not reading about Self, Being, Pure Awareness but the immersion in to this wholeness again and again... that is the 'purifying' part (pavitra) that is fit/proper/suitable (sadṛśaṁ) for us. This is ~direct~ knowledge and not second hand information. One can read about the taste of a banana, know its physical makeup, chemistry, a description of what the banana may taste like ( that would be differentiated knowledge); but once one bites the banana, then one ‘knows’ the banana’s flavor by direct experience, direct knowledge.

    apūrṇammanyata
    When we are in this human condition we think we’re apūrṇammanyata2 or thinking oneself as not whole or full. What is the ‘proof point’ of this ? The desire for more, the thought of:
    • if I only had this
    • the wish for that new _____(fill in the blank),
    • that desire for that ______ (fill in the blank),
    • the thought that I am unhappy or I have lost my happiness,
    • I am sad
    • I am too big, I am too small, I am healthy, unhealthy, tired, etc.
    • I am not fast enough , I am too slow in learning, running jumping, getting and acquiring things,
    • I am not smart enough; I am too smart for my own good
    • I am not ____ (fill in the blank); I thought I was _____(fill in the blank)

    All these things suggest the need for more... and in the final analysis all these things are, in essence, the desire to re-establish your wholeness once again though gaining more or pushing away things that make you less; the wise say to re-recognize your fullness once again. It is this ‘blemish’ of limitation, of the world of limits, of differentiated awareness. It is therefore named āṇavamala or the blemish (mala) of limitation/smallness (āṇava).
    We now have the alignment of the bhagavadgītā, śiva-śutras & śiva-śutra-vimarśinī.

    Let’s add one more;
    garuḍa purāṇa (2.47.52)
    Just as the bhagavadgītā speaks of ~purifying~ we get another sense of this here.

    apavitraḥ pavitrau vā

    sarvāvastām gataupi vā |
    yaḥ smarat pundarīkākśam
    sa bhāhyābhyantaraḥ suciḥ ||

    This sūkta says ( in brief)
    Whether one is pure or impure, whether all places are permeated by purity or impurity, whoever opens himself to the Lotus Eyed One gains inner and outer purity.
    This is confirming what we have just reviewed. The sūkta says if one opens him/her self to the Lotus Eyed One , this person gains inner and outer purity. The Lotus Eyed One is another way of saying Pure Awareness, Being, Self. Using kṛṣṇaḥ-jī’s teaching He would say nothing is so purifying as opening your awareness to this pure undifferentiated awareness. When this occurs we are coached by kṣemarāja3 who informs us of the following:
    vedakaṁ vedyamekaṁ tu tattvaṁ nāstyaśucistataḥ||

    This says that the knower and knowable ( i.e. the world/universe) are certainly one true principle (tattva) and therefore (or for that reason) there is nothing that is impure or aśuciḥ.

    The point is this: the garuḍa purāṇa says even if you think there is pure or impure once you have re-established Self/Being/Pure Awareness as your frame of reference, then you come to recognize what kṣemarāja is telling us; you and all this have been pure from the beginning.

    इतिशिवं
    iti śivaṁ

    terms
    1.saṁsāra passing through a succession of states , circuit of mundane existence. Within the aitareyopaniṣat ( some spell aitareya upaniṣad) 1.1.2, the name given for earth is maram – the field of death. The notion is this life-death cycle again and again e.g. bound to this cycle.
    2. a+pūrṇam+manyata – not (a) + wholeness (pūrṇam) + thinking of oneself to be (manyata)
    3. kṣemarāja - the śivasūtra-s were revealed to vasugupta-ji. The most authoritative writing/commentary on this book/revelation is offered by kṣemarāja and is called śivasūtravimarśinī-hṛdaya. This says the examination, knowledge discussion (vimarśa) of the śiva s
    ūtra-s. The notion of hṛdaya means 'heart', suggesting the core, the inner most. Hence it now says, the inner most knowledge being discussed on the śiva sūtra-s.

    Last edited by yajvan; 31 December 2016 at 06:42 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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