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Thread: shrI Shankara charitam: exposition by KAnchi ParamAchArya

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    shrI Shankara charitam: exposition by KAnchi ParamAchArya

    Disclaimer for my Translated Materials

    These selective English translations done by me from the Tamil book Deivatthin Kural (7 volumes), compiled from the upanyAsams--lectures, of KAnchi ParamAchArya by his mahAbhakta shrI RA.GaNapati and published by the VAnati Padhippakam, Chennai, are posted here with the sole intention of carrying the divine messages of the AchAryALs of the Shankara MaThams established by Sri Adi Shankara BhagavadpAda, so that we the members and readers of this Forum can understand and practice the directions contained in the messages.

    As a translator, I have no commercial interests or financial considerations in spreading the messages of our Gurus, and have no claims of copyright for the translations.

    I have duly quoted the source of these translations, and I hereby acknowledge the credits to the publications, authors, devotees and any other people concerned.

    If anyone involved with these publications has any reservations on the implicit consents and permissions assumed in these translations for the spiritual benefit of Hindus and the mankind, the same may be brought to the notice of the Forum Administrator, for necessary changes or removal of the material presented.

    'saidevo', as translator of the materials presented.

    *** *** ***

    An amazing accomplishment of KAnchi ParamAchArya's upanyAsams--lecturers, is his elaborate teaching of the tough, difficult and lofty philosophy of the Vedas and UpaniShads of SanAtana Dharma, in a way that the common man can understand and be inspired by it, and at the same time, enlightening and motivating those who have a deeper knowledge. With his sama-dRShTi--impartial outlook, ParamAchArya reconciles all the sectoral siddhAnta of our religion, explains the nature of the final goal of ultimate liberation of our Vedas and UpaniShads, and indicates to what extent the different siddhAnta define the path towards its accomplisthment.

    ParamAchArya's upanyAsam on the life and works of shrI Adi Shankara BhagavadpAda, explaining the background and all the relevant circumstances that necessitated the advent of the avatAra of God DakShiNamUrti in human form, runs to over 800 pages in printed form, under the section titled 'shrI Shankara Charitam' in volume 5 of the book 'Deivatthin Kural'. Those who not possess the printed volumes, can read it online at the Website of KAnchi Shankara MaTham at http://www.kamakoti.org/tamil/ . Details of an English translation of the seven volumes of the book brought out by 'Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsav Trust' are published their Website at http://www.srikanchimahaswami100.org/books.htm .

    My attempt at this English translation of 'shrI Shankara Charitam' is meant mainly to express my lifelong gratitude towards our Jagadgurus of Shankara MaThams, besides my desire to share the drops of blissful experiences obtained from reading it. Although I know that I can do only selective translation, I pray to BhagavAn and the Gurus to give me their anugraham for strength and efficacy to be able to do it completely, and to the satisfaction of its readers who have read/not read the original.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    ******************************
    pravRtti--nivRtti
    ******************************
    Two thousand, two thousand and five hundred years ago, the condition of our desham--country, had extremely deteriorated.

    Since anAdi kAlam--eternity, the vedokta--Vedas-sanctioned, path has been prevailing in our desham. Its name is SanAtana Dharma. Since it arose in anusaraNam--conformity with, the Vedas, it can also be called the vaidika matam--Vedic Religion. Only bahu kAlam--several millennia, later, did the people of anya desham--foreign countries, gave it the name Hindu Matam, and we are using only the name they gave it. It is not even mentioned in the books that are the basis of our matam--religion, that the name for it is SanAtana Dharma or vaidika matam. Since there were no other religions and only this single matam was prevailing from eternity, there was no avashyam--necessity, to give it a name. Later, those who came from the western countries, since they had to pass the Sindhu nadI first in our BhArata desham, making Indus of the (name) Sindhu, they gave the name India to the BhArata desham that had its territory therefrom, and started calling its matam--religion, that came prAchInam--from ancient times, Hinduism, and all of us who follow it Hindus, and these names have prevailed.

    In this SanAtana Dharma systematized by the Vedas, two mArgas--paths: the pravRtti mArga, and the nivRtti mArga.

    • To conduct life in this lokam--world, well and in accordance with Dharma, the pravRtti mArga.

    • To let go the worldly life, and on completing it (at death), to come in aikyam--unity, with ParamAtmA and get liberated from the janana-maraNam--birth and death, the nivRtti mArga.

    • To live in accordance with Dharma, that is, to conduct the household life as per Vedic regulations so as to bring good to oneself and good to the jana samUham--community, and do the karmAnuShTAnams--prescribed duties, in anusaraNam--conformity, with the varNAshrama vyavastas--bounds of the occupational class system, is the pravRtti mArga.

    • In this mArga, we obtain puNyam--good karma, to the extent we do our karmAnuShTAna well, and due to that puNya phala--fruits of good karma, obtain vAsam--residence, in the inba lokam--pleasure world, of svargam--heaven.

    • But then that pleasure is not shAshvatam--perpetual. As we go on experiencing the pleasure, our puNya balance would become lesser and lesser. After it is exhausted, 'punarapi jananam'--back again to birth, as it is said, to be born again on this earth.

    • Still, as we lived according to the Veda Dharma (in the pUrva janmam--earlier birth), this would be a good birth that obtains good facilities. If the life is led without failing in Dharma in this life too, again the svaga bhogam--heavenly enjoyment. But then as said (earlier), this bhogam--enjoyment, is not shAshvatam--eternal.

    • That it is not shAshvatam is on one side. With that, even while enjoying it, this pleasure will not be one that gives us pUrNa tRpti--complete satisfaction. "Nothing further is required! Has not this state been obtained in nirantaram--perpetually? There is nothing to move away from this, even slightly. There is no further need for us."--Only when one can become such, only then, the tRpta pUrNAnandam.

    However much santoSham--happiness, is there in these two, bhUlokam--world of earth, and svargam--heaven, it cannot give such fulfilment of Anandam--bliss. One cannot be in these lokas--worlds, without the various kinds of bhayam--fear, duHkham--sorrow, and the izhupaRigaL--unsettling condition, of kAma-krodhAdi--desire, anger, etc. To obtain these pleasures, one should be making incessant efforts too. That is, one should keep on struggling.

    • Not only that. Will these pleasures satisfy what we are in our inner depths? Never. Except that somehow there will be a pleasant experience to the eye, ear, mouth, and other sparshAdi--tactile senses, to the manas--mind, even to the buddhi--intellect, there won't be even some slight sukhAnubhavam--comfortable experience, in these (pleasures) to the AtmA, which is resident beyond all these, and beyond our antaHkaraNa--inner organs too.

    Even to us while experiencing the pleasures, from time to time when some dIrgha yojana--deep thought, comes up, it would seem, "What is this? Without obtaining any fulfilment for that something that sits inside us as sArabhUtam--excellent thing, we continue to seek at the outer level something that is asthiram--impermanent, as saukhyam--comfort, inbam--pleasure, do whatever (to have them) and seem to get satisfied with them?"


    • That which gives complete inner satisfaction is only the nivRtti mArgam. Only the man who gives up karmas--labour and activity, gives up the jana samUham--community, becomes sannyAsi--ascetic, and remains sadA-sarva-kAlam--at all times, in Atma-chitana--thinking about the AtmA, doing dhyAnam--meditation, would get into the state of complete fulfilment that lets him know and experience that the AtmA is nothing but Brahmam.

    Only that state which is called samAdhi and sAkShAtkAram--Self-Realization, is one that remains shAsvatam--permanent, once it is obtained. Even in normal conversation, we say, "it was brahmAnandam!", about an experience of happiness that is known to us. In vAstavam--truth, however, that 'brahmAnandam' would be known only the man who has got siddhi--personal success, in the nivRtti mArgam!

    • It is not the feeling of bliss that someone experiences about something else as Brahmam. The bliss that he is the brahmam is the brahmAnandam. This one (who has got siddhi in the nivRtti mArgam) himself becomes that Anandam that is called brahmam. Only there, there is no bhayam--fear, no duHkham--sorrow, and the unsettling condition of kAmam--desire, and krodham--anger; and no incessant efforts are required.

    • One should work hard before he gets the siddhi. I said struggle, and it would perforce be a great one. But once that lakShyam--target, is reached, there is no sliding down from it.

    What is said as

    தில்லை வெளியிலே கலந்து விட்டாலவர்
    திரும்பியும் வருவாரோ?

    tillai veLiyilE kala~ndu viTTAlavar
    tirumbiyum varuvArO?
    --SubrahmaNya BhArati

    "Once they merge with the space of Thillai (Chidambaram), will they ever return?"

    is only this. And what Brahma SUtram has ended, with two times instead of one, as

    अनावृत्तिः शब्दाद् अनावृत्तिः शब्दाद् ॥४.४.२३॥

    anAvRuttiH shabdAd anAvRuttiH shabdAd ||4.4.23||

    "No return (for those liberated souls) on account of the scriptural statement (to that effect)."--svAmi ShivAnanda

    only says this. The brahmasUtrakAra--author of BS, says, "This is not what I have said; it is in the shruti--Vedas." 'shabdAd' means 'from the shruti which is the shabda pramANam'.

    The ChAndogya upaniShad which is the shruti shiras--crest of Vedas, also ends saying it twice in this way.

    Therefore, the nitya pErinbam--permanent Heavenly Bliss, is obtained only by the nivRtti mArgam. All that is obtained in pravRtti (mArgam) is only the chiRtRinbam--earthly pleasures, which is nashvara--perishable.

    ******************************
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    ******************************
    Two paths, for two kinds of people
    ******************************
    Still, in the drama that IshvAra enacts as lokam, prajAs--world and people, if it is said, "Become a sannyAsi--ascetic; go to the jungle and hold your nose (to control breathing); in addition, do the vichAraNam--inquiry, of AtmA and get soaked in it", most people are not such, as to listen to it. The tApam--burning desire, of getting to know that the reason for everything is the vastu--reality, brahmam, and then getting to know, that which is brahmam is the individual AtmA, does not arise in most people.

    • The name for this tApam is mumukShutvam. The desire to get liberated is mumukShutvam. One who has that desire is the mumukShu. What I spoke about as nivRtti mArgam so far is only what is generally called the jnAna mArgam. Only the mumukShus are the adhikArins--authorized people, who has the yogyatA--fitness/ability, to traverse that path. In the population, they would be very less in number.

    • The other people would always be indulging in some kAryam--task. Without external upakaraNas--instruments, and other people, there will be no kAryam. Keeping all these things and doing something or other is the svabhAvam--natural disposition, of the majority of people. About these people who are attached to their karma--action, BhagavAn has spoken of as "karma sangis"--"attached to action", (see note 01) in the GItA.

    As to why these people are always at karma--action, they have verious kinds of desires; if they need to get them fulfilled, they also need to do something, toiling and tricking other people? If we sit silently, would the vastu--article, we are desirous of getting, fall in our hands on its own accord?

    Except that we need to just sit silently to reach the AtmA that always remains with us as svayam chittam--Self-shining, without the need of its being obtained from outside, for any other thing that we need, we have to indulge in some action.

    The very fact of saying it this way means that with every action we move further and further outward from the AtmA. (The term) 'pra-vRtti' itself means only that: "to keep going outward".

    The opposite term for this is 'ni-vRtti'. What is the opposite of going outward? Is it not to return the place of habitation? 'To return' is 'ni-vRtti'; to return to the AtmA.

    'To be indulging in action' for pravRtti and 'to have a full stop to action and stay silent' for nivRtti are (the derived) meanings that are in vogue.

    If the majority of people would be of the nature of going outward in action, can they be compelled saying, "No, you shouldn't be going outward; simply sit quietly and do Atma vichAram--Self inquiry."? Even if it is done, when on their own accord they don't have that desire, the desire called mumukShutvam--the only desire of reaching the satya vastu after all the worldly desires are gone,--what fruits will be there?

    sari--Alright, should they be left as they are? If that be the case, everyone for his durAshas--bad desires/vain expectations, would be cheating, and spoiling the life of others and thus the whole world would be disrupted? For Ishvara, this lokam--world, instead of being a rasavata nATakam--drama filled with Rasas (see note 02), would become an alangkOla kUththu--revelry of disorderliness? What can be done therefore?

    • It is for this purpose that the Veda has planned as the prvRtti mArgam, the karma mArgam which prescribes actions that are dharma-mayam--filled with dharma, for one who goes in pravRtti, in accordance with his propensity; and

    as nivRtti mArgam, the jnAna mArgam for one who gives up all action and wants to restrain and shrink himself in the actionless AtmA.

    What is the meaning if it is said that the Veda has planned? The meaning is only that Ishvara, who is himself veda mantra svarUpam--the form of Veda mantras, planned it through the Rishis.

    Both these kinds of prajAs--children, have only originated from Him? It's his duty to plan a good marga--path, for them? If the majority of people are karma sangis--attached to action, only he has made them to be as such!
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    Where it is said as

    yataH pravRuttirbhUtAnAM yena sarvamidaM tatam

    in the GItA (see note 03), it is advised in spaShTam--for clear perception, that by whom all these are in vyApakam--pervaded, from that same Ishvara, the pravRtti has arisen for the jIvas. Making it more spaShTam in his bhAShyam--commentary, AchAryAL has stated that Ishvara, sitting as antaryAmin--inner regulator, inside a jIva, makes him indulge in pravRtti.

    • Initially, in the adhyAyas--chapters, that start with the 'karma yogam' (in the GItA), Bhagavan was saying that the reason for the people to be karma sangis (that is, being interested in pravRtti), was only prakRti--Nature. And prakRti is only mAyA.

    • Right, if it is mAyA, does it do anything on its own accord? Only Ishvara remains as one who has even that mAyA, as its yajamAna--patron. One UpaniShad says, "Know that prakRti is only mAyA. Know that the owner of that mAyA, mAyA's yajamAnan, is Mahesvara." (see note 04). BhagavAn also has said in GItA (7.14), "mama mAyA duratyayA"--"my mAyA which is impassable".

    Thus it is known that only Ishvara, to have his mAyA-lIlA staged, has made the karma sangis who go outward in pravRtti, as such. If all the jIvas go in nivRtti what will happen? They would get aikyam--merged, in Ishvara's nirguNa brahma svarUpam, breaking out the mAyA. Then how can He be in santoSham--happiness, enacting his drama of prapancha lIlA?

    • We see in the BhAgavatam, that as the SanakAdis (Rishis starting with Sanaka) who appeared first in the sRShTi--Creation, had gone in nivRtti, then BrahmA created as PrajApatis, ten Rishis starting with MarIchi, in order that they would beget a number of children and fill up the bhUmi--earth.

    Therefore, it is known that the divya saMkalpam--Divine Will, itself is that the entire lokam--world, as jnAnis should not leave the world, making his drama stage empty and ruined.

    Still, for that can he let all those who act in the drama act as they please without any discipline or order?

    In order that it does not happen, Ishvara has revealed the pravRtti mArgam through the Vedas, thinking with parama kRupa--supreme compassion,

    "Although these people go in pravRtti, with the small amount of svAtantrayam--freedome of the will, I have given them for my own amusement, I should not let them do it all haphazardly as they like, making the overall social life disorderly. I should not also let them as individual prajas--children, overly commit mistakes and get stuck in pApam--sin.

    "Without being a drama, all of it should not go as brahmam; the drama should not be all confusion too; should not let them suffer in pApam with overly commitment of mistakes. Although it is certain that there would be no nityAnandam--eternal happiness, by karma--action, I should not let the people get immersed in afflictions even without the temporary bhoga bhoyAdi Anandam--happiness of enjoyments, obtained by doing that karma as puNya karma--meritorious acts. Individual life or samUha--societal life, whatever, I should give them a path where there is discipline, love, beauty, paraspara sahAyam--mutual assistance,--(path of) dharma to put it all in a single word."

    • He gave a path where everyone would go on doing satkaryAs--good acts, in accordance with the status Ishvara has made them born in, geting shreyas--excellence, for them in this world, and making the world kShemam--prosperous, and obtain santoSham--happiness, in the svargAdi puNya lokas--heavely worlds of merit. The bhAgam--part, of this in the Vedas is named Karma KANDam. All the yajna karmAnuShTAnas--sacrficial and other rites, restraints and rigours, are those that are comprised in this.

    • He gave a path as nivRtti mArgam for mokSha siddhi, in that same Vedas, through the UpaniShads that form the concluding part. It has the name JnAna KANDam. There will be much of tattvopadesham--teaching of realities, therein.

    MokSham is different, Svargam is different. Only MokSham is the sthAnam--position, that gives nirantara--permanent, liberation from samsAram--worldly life. Svargam depends on the amount of puNyam, and lasts only until the time it is spent. It is a lokam--world, that only gives various kinds of indriya inbam--sensual pleasures.

    **********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    Notes:
    01. Bhagavad GItA 3.26

    न बुद्धिभेदं जनयेदज्ञानां कर्मसङिनाम् ।
    जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३.२६॥

    na buddhibhedaM janayedaj~jAnAM karmasa~ginAm |
    joShayetsarvakarmANi vidvAnyuktaH samAcharan ||3.26||

    From Shankara's GItA BhAShya, translated by Swami Gambhirananda:

    3.26 The enlightened man should not create disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining deligent [Some translate yuktah as, 'in the right manner'. S. takes it in the sense of Yoga yuktah, merged in yoga.-Tr.], he should make them do [Another reading is yojayet, meaning the same as josayet.-Tr.] all the duties.

    02. rasas

    The nava rasas--nine kinds of feelings/sentiments/moods that might prevail, e.g., in a stage dance like the bharata nATyam, are: shRungAraM--love, hAsyam--laughter, raudram--fury, kAruNyam--compassion, bIbhatsaM--disguest, bhayAnakam--horror/terror, vIram--heroic mood, adbhutaM--wonder. To these eight rasas, Abhinavagupta added shAntam--peace/tranquility, making it nine in all.

    Two rasas were later added to the list: vAtsalya--parental love, bhakti--spiritual devotion. For more details, http://en.wikipedia.org/wiki/Rasa_(aesthetics)

    03. Bhagavad GItA 18.46

    यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
    स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥१८.४६॥

    yataH pravRuttirbhUtAnAM yena sarvamidaM tatam |
    svakarmaNA tamabhyarchya siddhiM vindati mAnavaH ||18.46||

    18.46 A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded.
    --shankara bhAShya, GambhIrAnanda

    04. shvetAshvatara upaniShad 4.10

    मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम् ।
    तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥४.१०॥

    mAyAM tu prakRutiM vidyAnmAyinaM tu maheshvaram |
    tasyavayavabhUtaistu vyAptaM sarvamidaM jagat ||4.10||

    IV-10: Know then that Nature is Maya, and that the great God is the Lord of Maya. The whole world is filled with beings who form His parts.
    --Tyagisananda
    Last edited by saidevo; 08 February 2010 at 10:05 AM.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    ******************************
    Two kinds of fruits of the karma mArgam
    ******************************
    A big visheSham--speciality/distinction, of the karma mArgam that Ishvara has planned for us through the Vedas is that:

    I said (earlier) that very often we have a yojana--deep thought, "What is this we are doing without any rest or stop! It only seems to us that by this activity, something inside us remains without getting filled up, and it's as if we experience only a superficial alpa sukham--trivial pleasure, that is quickly exhausted?" Although such a thought arises, our habitual vAsana--impression, immediately pushes it down, without letting it grow into some good virakti--freedom from attachment, and vairAgyam--dislike/non-attachment. We are happy, falling again and again in the same pool of mud--as 'pazhaiya kuruDi'(see note 01) and feeling good about it.

    If any death or a great loss comes by, only for that duration, we who always indulge in kAryam--action, perhaps because we can't do anything with this, would remain as if we have some vairAgyam. They say prasava vairAgyam--perseverence in labour, shmashAna vairAgyam--perseverence at the cremation ground. But even that gets carried away like writing on the water surface. In this way, little by little if we go on experiencing hardships, by that experience some pakvam--ripeness/maturity, would arise in us.

    Even in that stage, it is such that we can't give up our karma-action. AtmA--brahmam--jnAnam thus doing dhyAna-vichArAdi--meditation and inquiry, sitting in ekAntam--solitude,--that yogyatA--fitness/ability, would not have arisen in us. Still, the thought 'would be better if that yogyatA arises someday' would have been created in the foothills (of mind).

    Although the pravRtti of the mind (I use the word in the meaning 'the propensity of mind') is only in kAryams--actions, and it is not possible to let it go and do jnAna vichAram, the wish 'better if I can give up actions, better if the yogyatA for jnAna vichAram arises' would be created. People who are in this way, won't be in large number among the karma sangis--attached to action. Still, as more than the number of those who go in tIvram--ardently, as mumukShus in nivRtti, for many people, at least this thought will exist in the basis.

    In uddesham--purpose, of the pravRtti mArgam, given by Ishavara through the Vedas, the anuShTAnam of the same Karma KANDam, for such people also, by doing a great upakAram--help, serves as a great upAyam--means, which gives them the yogyatA for reaching the nivRtti mArgam, at least in some future time. ParamAtmA has arranged it that way.

    What he has done is that, if these shAstrokta karmas--scriptural prescriptions of acts, which are Dharma, are done, he has made them give two kinds of phalas--fruits. For the two kinds of people who do the karmas in uddesham of two kinds of lakShyas--aims, he has arranged two kinds of phalas, in order that the lakShyam of each kind is accomplished.

    • One kind, those who do not think beyond the pleasures of the bhUlokam--earth, and svarga lokam--heaven. If these people do as they please for the pleasures they seek, they cause kaShTam--difficulty/trouble, to the lokam--world, as well as seek pApam--sin, for them, and become useless without even getting the nashvara--perishable, pleasures they desire; and because of this, Ishvara has given them shAstroktam--scripturally, the karma kANDam, (which is) karma mArgam expressing his concern thus:

    "appA--my dear! It is only possible for you to be sadA--always, doing some kArya--work. Only I have created you in such a manner. I have given you some svAtantrayam--freedome of the will, too. I have done all this just for me to witness my sport. But then (using your freedom of will), don't make me witness a veRik kUththu--(Tamil)revelry of obsession, and think, 'My sRShTi--Creation, has become so worse!' By doing things as you please, don't make it problematic for you, troublesome for the people, and painful for me! Only the Karma KANDam is the way (for you) to avoid it becoming this worse. I have given you karmas--prescriptions for action, therein, in order to really give you the bhUloka-svargaloka saukhyams--comforts, which you like. Since your svabhAvam--natural disposition, is in action, give up doing it as you please, and start doing it thus (the karmas prescribed in the shAstras).

    "In doing karmAnuShTAna in this way, there would certainly be kaShTams--difficulties/problems, shrama--toil/exertion, and tyAgams--sacrifices. But then the difficulties that would arise later when you do things as you please would be far greater than these? There, even if it would be comfortable during the small period of time of your action, the effects that follow the actions would be parama kaShTam--extremely problematic, for a long time later. Whereas here, (every act done in veda shAstra anuShTAnam and svadharma paripAlanam) although it is shramam--of exertion, during the small period of time when it is done, with many niyamas--restraints, and dravya tyAgas--giving away wealth, its fruit is such that it gives santoSham--happiness, bahu kAlam--for a long time, isn't it? Therefore, make a decision, 'Let me correct myself, and do my actions (as per karma mArgam) with obedience to Ishvara'."

    Thus has Ishvara prescribed the karma mArgam through the Vedas. This is for one kind of people. People who think it is enough to live a happy life without bothering about AtmAnubhavam, IshvarAnubhavam-- experience of Self and God.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    I spoke about another kind. Same kind as that which can't do Atma vichAram or go melting in Ishvara. Still, these are people who have the thought, 'Why all these kAryas, turning round and round like the bull of an oilpress? After all, what are the pleasures obtained by this? They don't give an inner fulfilment! I should get it (somehow)!'

    For these people too, Ishvara has given the same svadharmAnuShTAnas of the Karma KANDam as the margam--path. Still, (there is) a difference. As described above, people who are satisfied with the bhUloka-svarga loka santoShams, go in the karma mArgam, only with the uddesham--purpose, of santoSha prApti--reaching happiness. Ishvara himself has prescribed this fruit for that mArgam.

    But then didn't I speak about another kind who think 'This fruit is not for us. We have no desire in such Anandas that are nashvara--perishable. Still, we don't have the chitta pakvam--mental ripeness, but then our svabhAvam is only in doing some kAryam', for them too Ishvara has prescribed that the same shAstroka karma mArgam gives them the chitta pakvam. The same karmAnuShTanam that gives one or two santoShams and ends with that if it is done with desire for fruits, if a person goes doing it thinking, 'This is IshvarAjnA--God's orders. The AjnA that he has given through the Vedas. We do anuShTAnam of it only obeying it for that. We don't need any of the santoSha phalas acquired by it', that will give them the chitta shuddhi--mental purification.

    Without any desire for the fruits of own gains and happiness, that is, as niShkAma--desireless/disinterested/unselfish, 'It's the way BhagavAn has assigned for the lokam to be in the rightful order. kArya kramam--methods of actions. Let us do it as such only because it is karma mArgam', if someone starts doing karmas in this way,--without considerations of selfishness, without letting the dirt of desires touch them, obeying BhagavAn's orders, 'only for his prIti--gladness/satisfaction, I do it: paramameshvara prItyartham', thus according to svadharma, if a person voluntarily starts doing ALL the karmas prescribed for him,--all the doShas--blemishes, in his chittam will gradually wear away and disppear.

    After obtaining such chitta shuddi, he can give up karma--action. The svabhAvam of being always busy in action will subside. Little by little, as dhyAnam, vichAram--thus later on he can go in the nivRtti mArgam.

    For the karma mArgam, thus two kinds of fruits. One is the bhUloka-svargaloka santoSha phala--fruit, obtained directly by karma. Another is the phala of chitta shuddi, obtained in due course, by giving up the fruit in IshvarArpaNam--consigning to God, and doing karma only because it is his AjnA. The chitta shuddhi does not end there. It is that which creates the yogyatA--fitness/ability, to do pravesham--secure an entrace, in the path of nivRtti mArgam which is also the jnAya yogam.

    Although I said two kinds of fruits, in vAstavam--reality, if it is karma phala, it is only in the tatkAla--temporary, santoShams that karma--action, directly gives in the bhUloka-svarga lokas. Even if it is thought that this fruit is not required, because he can't keep away from karma--action, because it gives him a discipline by doing svadharmas according to their vidhi--rules, and because by this he can help the rightful order of the samUham--society, when one does karma and he gets chitta shuddhi, that chitta shuddhi did not arise as the fruit directly from those kAryas--actions.

    What are the gains of cultivating a vegetable garden? Only kathrikkAi sAmbAr--brinjal sAmbAr, veNDaikkAi kaRi--okra fry, ityAdi--such things, right? One person does not want this sAmbAr and kaRi; but he has agony--something like putra shokam--loss of son, loss in business. In order that it is not felt, he cultivates a vegetable garden doing some digging and grubbing so he might let the agony be forgotten. For that, if it is asked, 'what is the fruit of cultivating a vegetable garden?' can we say, 'putra shoka nivRtti'--'escape from the loss of son'?

    In this manner, one who does karma without the requirement of the karma's ihAmutra phala (see note 02) does not ascribe the chitta shuddhi obtained as the karma phala. It is what he gets as Ishvara prasAdam. The chitta shuddhi is what Ishvara does anugraham--favour: 'remaining without the requirement of the direct fruits to him, because it is our AjnA and with the purpose of social order, this man does karmAnuShTAnam so well for our prIti! For such manobhAvam--mental state, let us clear the ashuddas in his chitta.'
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  8. #8
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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    Even what is the direct fruit is not given by karma itself. How can the karma which is but jaDa--inanimate/lifeless, give the fruit? Although it is only Ishvara who as the phala-dAdA gives it (the fruit), making a difference in it, he shows the bhUloka-svargaloka fruits that accrue to a person through external vastus--articles, as karma's direct phala, and the chitta shuddhi that arises inside, in the antaHkaraNam, for a jIva, as his prasAdam. Therefore, there is no custom to speak about chitta shuddhi as karma phala. In GItAdi shAstras too, whenever it is mentioned as karma phala or karma phala tyAgam, it is mentioned only in this meaning. Chitta shuddhi is not karma phala; it is obtained by doing tyagam--sacrifice, of the karma phala.

    'There is no yogyatA to go in jnAna mArgam. With the santoShams obtained in karma too there is no complete fulfilment'--for such people, BhagavAn says, "Since you can't give up kAryas, keep doing them. But no have desire on the fruit. Doing phala tyAgam, do anuShTAnam of the karmas for my prIti alone. By that in due course the chitta shuddhi will arise. Then you can enter the jnAna mArgam." The Karma MArgam here gets elevated as Karma Yogam. (whereas) The jnAna mArgam is always only jnAna yogam.

    Yoga means being united, to unite. In the adhyAtma shAstras, the ways that help a jIva to unite in parama satyam, would have been mentioned as yoga. It is not necessary that each of these (yogas) should directly get (a jIva) into the final satya lakShyam. Enough if it is like a lane that gets to the main road. This is also a yoga. That which directly unites in the lakShyam is jnAna yogam. That which gets to that main road is karma yogam. It might take several janmas--births. Still, one day it will get there.

    **********

    Notes:
    01. pazhaiya kuruDi
    This usage is from the old Tamil proverb:

    பழைய குருடி, கதவைத் திறடி.

    pazhaiya kuruDi, kadavaith thiRaDi.
    Hey the old blind woman, open the door.

    The explanation for this proverb given in the book A Classified Collection of Tamil Proverbs by Rev.Herman Jensen (an 1897 publication) is as follows:

    A saint met some blind women in a certain house, and had compassion on them, and gave them their sight, for which they were very grateful. After some time he happened to visit the house again and found the women so prond and ungrateful that they would not open the door for him though he addressed them as above to remind them of their former condition and the blessing he had given them.

    " The peril past the saint mocked."

    This book can be downloaded at:
    http://www.archive.org/download/clas...00jensiala.pdf

    02. ihAmutra phala

    iha-amutra phala. iha--in this world, amutra--there above/in the other world, phala--fruit/gain. Thus, the fruits obtained in the bhUloka and svarga loka.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    ******************************
    The decline of karma yoga in passage of time
    ******************************
    pages 301-304

    Right at the time sRShTi--Creation, arose, thinking, "In my sRShTi, there should be jIvas with countless manobhAvam--mental attitudes, and this prapancham--universe, should be a nATaka vinodam--dramatic amusement, for me. For this purpose, there should be some svAtantrayam--freedome of the will, for the jIvas. But then the vinodam should not become viparItam--inverted/perverse", BhagavAn revealed through the Vedas the two paths, pravRtti and nivRtti mArgams.

    In ancient times, during the pUrva yugas--bygone Yugas, people took up the mArgam that was destined for them and obtained shreyas--excellence. Some people went in nivRtti; and the others engaged themselves in pravRtti. One important thing about it was that: without allowing their jIva svAtantrayam run as they pleased, the people of the pUrva yugas, all of them, were of the thought to do things only for Ishvara prIti, in obedience to Ishvara. So, their desires did not go branching off, crossing the limit. What happened by this was that, although they did karmas for bhogya phalas until a certain time (in life), thereafter their attachment in those saukhyas--comforts, diminishing, they thought about redeeming their AtmA. But they had realized that they did not have the yogyatA for jnAna niShTa--meditation. Therefore, doing phalatyAgam that would take them there, they were doing anuShTAnam of the karma mArgam as karma yogam itself. The pravRtti dharma in those ancient days was shining in a lofty state as the very karma yogam itself. Progressing in this yogam, after excellent chitta shuddhi arose, obtaining sannyAsam and going in nivRtti, people were getting the mokSham.

    Since in the Dharma ShAstras nivRtti has been prescribed as vAnaprastham, and sannyAsam after the gRuhasthAshramam, as a general way of life, it is known that everyone was doing it in their life in such a manner. It is known that although up to a certain age they did karmas in kAmyam--having desires, and enjoyed the bhogas--pleasures, therafter reducing their attachments, they started it (their living) as nishkAmya yoga. KAlidAsa in his 'RaghuvaMsham' has spoken about the SUrya VaMsha RAjas only in this way. Although in their yauvanam--youth, they were such as to have attachment in the viShaya sukham--objective/sensual pleasures, they dropped their sharIram--body, on their antimam--death, only after becoming yogis (see note 01).

    Even in those days, there might have been some people who could not make yoga of their karma. But then they would also have known 'although it is not possible for us, only that is the way to nitya-shreyas--permanent excellence', adoring and doing namaskAram--prostrations, to the karma yogis and jnAna yogis. They did not seek to do sthApana--uphold/establish, that only their karma mArgam (where there is no yoga) was the highest.

    Later, as years rolled by, desires began to swell in the people. Thereby, doing karma in desire of their gains, for phala only, increased. Obtaining chitta shuddhi doing phala tyAgam, and then going in nivRtti--this was steadily declining. Those who did karma this way (for phala only) had written it down as a great siddhAnta: "Only this is right. Only this is the parama puruShArtha sAdhana. The sannyAsa mArgam that gave up karma is very wrong." Repudiating Ishvara, Atma sAkShAtkAram and such things, they developed the siddhAnta, "vedokta karma gives phala on its own. There is no phala-dAdA as Ishvara. No AtmAnanda mokSham without any kAryam--action. Let us go to svargam--heaven, doing the karmas prescribed in the Vedas only for their phala. Even if there is a mokSha above the svargam, how can it be said that it will be obtained by mere jnAna vichAram without any action? What we need to do until the end is only karma. If that mokSha could come thereby, let it come."

    The UpaniShads which are the ending parts of the Vedas, speak about nivRtti jnAnam and sAkShatkAram--Self realization. They are called the uttara bhAgam--rear part, of the Vedas. Repudiating that which is called the jnAna kANDam, and accepting only the karma kANDam described in the pUrva bhAgam--front part, of the Vedas, the siddhAnta thus developed, has the names 'pUrva mImAMsA' and 'karma mImAMsA'. 'mImAMsa' means 'investing into good things'.

    The siddhAnta developed on the basis of the jnAna kANDam which is the uttara bhAgam has the name 'uttara mImAMsA'. Still, the custom is to refer to it as 'VedAnta'. Since it is the shAstra--scripture, relating to the UpaniShads that occur at the anta--end, of each veda shAkhA==branch of Veda, the name 'VedAnta' arose for it. And the custom arose to refer to the 'pUrva mImAMsA' as (just) 'mImAMsA'. Let this subject be on one side.

    **********

    Notes:
    01. RaghuvaMsham

    शशवे अभ्यस्थ विद्यानाम् यौवने विषय एणिनाम् ।

    वार्थके मुनि वृत्तीनाम् योगेन अन्ते तनु त्यजताम् ॥१.८॥


    shashave abhyastha vidyAnAm yauvane viShaya eNinAm |
    vArthake muni vRuttInAm yogena ante tanu tyajatAm ||1.8||

    About those who in their adolescence are masterly in studies; in adulthood predisposed for material pleasures; in old-age gravitating towards saintlike activities, and at end-time yoking their minds with the Absolute and ultimately evicting their souls from their bodies to attain mokSham.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: shrI Shankara charitam: exposition by KAnchi ParamAchArya

    **************************************
    Upadeshas of the two MArgas
    **************************************
    pages 304-307

    Since the days of sRShTi--Creation, sending mahApuruShas--great men, as AchAryALs--teachers, BhagavAn used to get the upadesham--instruction/teaching, of the two dharmas known as prVRtti and nivRtti done. Since nivRtti is the final mokSha siddhi, he remained as the guru for it in DakShiNAmUrti rUpam. That is Paramashiva svarUpam. One he is chiefly (the deivam--deity) for nivRtti. ViShNu too gave upadesham of nivRtti mArgam in the rUpas--forms, HaMsAvatAra, DattAtreyIya and HayagrIva. Still, in these (avatAras), he did not show that much shakti--power, as he did in his DashAvatAram.

    DakShiNAmUrti, HaMsa and HayagrIva did not give jnAnopadesham doing saMchAram--wandering about, in the lokam--world. People like the SanakAdi--four Sanaka saints, and BrahmA sought them and had upadesham. DakShiNAmUrti, instead of teaching in words, would do anugraham--favour, of it as anubhavam--experience.

    Now, when we pray to the Gods, many of our prayers get fulfilled. But that Deivam does not do it becoming pratyakSham--visible. They do it in sUkShmam--through subtle planes, is it not? In that way, there are people who prayed to DakShiNAmUrti and HayagrIva for jnAnam and got, are getting that anugraham in sUkShmam.

    If it is shivAlayam--Shiva's temple, knowing that there as jnAna dAdA he would be present in DakShiNAmUrti rUpam, everyone including the rustic people, would for a kShaNam--moment, closing their eyes, would pray to him, although they don't know what is jnAnam. It can't be said to this extent about HayagrIva. Thus it is (the tradition), to think only about Paramashiva for the nivRtti mArgam.

    Those who did saMchAram like DattAtreyIya--the SanakAdi, were also only ViShNu's aMshAvataras; they too would do saMchAram; and these people gave upadesham of nivRtti
    to many people at different times. Still, they did not go teaching their shiShya jana--disciples/pupils, planning only that upadesha kAryam as their siddhAnta.

    For the pravRtti dharma, ParamAtma did not need to do so much directly by himself. Since going in jnAnam as nivRtti, giving up kAryam, giving up manas--mind, is difficult for the people, in uddesham--pupose, of it, he acted to send greater number of mahAns and also give the upadesham himself. The manuShya svabhAvam--human nature, being going in action with their mind and kAryas--tasks, for the pravRtti sAdhana done using these very things, it was sufficient to teach them by their vidyAbhyAsa guru--educational teacher, according to the shrauta, smArta shAstras.

    • Still, it was such in the Adi--ancient times, that only BhagavAn had to give upadesham to Vivasvan, that is SUrya, the rahasya--secret, that if these karmAnuShTAnas are done niShkAmya, it would become the yogam that could provide the chitta shuddi necessary for progressing in the nivRtti mArgam.

    • SUrya in turn did upadesham to Vaivasvata Manu, the adhipati--lord/ruler, of our manvantara (see note 01), the pravRtti dharma of karma yoga (that is, one that paves the way for the nivRtti mArgam). Vaivasvata means 'son of Visvan'.

    • Vaivasvata Manu in turn did upadesham to his son and the first rAjA of the SUryakula--Solar Dynasty, IkShvAku.

    Thus the pravRtti dharma as karma yoga was given in upadesham through the lineage of sons for a long time and was observed as such.

    • That to the Vivasvan who is SUrya he did upadesham of the karma yoga, and it reached through the lineage of sons to aneka rAjariShis--many royal sages, BhagavAn has mentioned in his GItA (beginning of the fourth chapter).

    Both the yogas, karma and jnAna, are given upadesham--instructions, in the GItA. In addition, the bhakti yoga, which I have not mentioned till now, is also given upadesham.

    **********

    Notes:
    01. manvantara

    One day of BrahmA when he acts in his jAgrat--waking, state, comprises a thousand chatur yugas--four Yugas. The sRShTi--Creation, also will function during that time. When that time ends, BrahmA's night comprising another thousand chatur yugas will be born. He would sleep during that time; and the sRShTi to will shrink into him, without any fuction. This is what is called the kalpa praLayam. When the night ends and the next day of BrahmA starts, the SRShTi will be started again.

    During the time of one thousand chatur yugas when sRShTi is functioning, fourteen Manus will appear and lord over the sRShTi. The ruling time of a Manu is thus known as manvantara. At the end of the time of each Manu, there will be Manvantara PraLaya. The next Manu will appear as the first prajA--citizen, and create the manuShya kulam--humanity. During the present ShvetasvarAha kalpam, we are in the manvantara of the seventh Manu who is Vaivasvata.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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