Sloka 5 and 6
SLOKA 5:
gururuvaacha saadhviite vachanavyaktiH pratibhaati vadaami te .idaM taditi vispaShTaM saavadhaanamanaaH shR^iNu .. 5..
Guru uvaacha: Teacher says-
Vachana yukti: this particular question
Te: of yours
Pratibhati: is
Saadhvi: excellent
Vadaami: I shall explain it
Te: to you
Vishpashtam: clearly
Shrunu: listen
Saavdhaana mana: with an attentive mind
Idam tadidti: it is this:
The teacher says: This question of yours appears to me to be very good one. I shall give an answer to it as clearly as possible. Listen to me with an attentive mind. It is this:
The question that has been put is the one that leads one to the knowledge of the ultimate reality. It is when such a urge for truth happens that a seeker progresses. Hence the guru here says that the question asked here is very good.
Let us learn in the next sloka, how the guru answers to this question.
In the previous sloka, the disciple asks the Guru, the means by which one can be liberated easily from the miseries arising from the bondages of the world. To this the Guru answers thus:
SLOKA 6:
tattvamasyaadivaakyokthaM yajjiivaparamaatmanoH .taadaatmyaviShayaM GYaanaM tadidaM muktisaadhanam.h .. 6..
Pada artha:
Tat jnaanam: the knowledge
Tat-tvam-Asi aadi vakya utham: that arises from the sentence such as ‘THOU ART THAT’ etc.
Tadaatmya vishayam: and relates to the identity
Jeeva parama atamanoho: of the individual Self and the Universal Self
Tat idam mukti saadhanam: is the means of liberation
The knowledge of the identity of the individual Self and the universal Self, originating from the vedic sentences such as ‘Tat Tvam Asi’ etc. is the means of liberation.
It is only when there are dualities that there are all the miseries and sufferings in the world and only the knowledge about the true nature of the Self and the realization that the Self is not different from the Brahman but the same as the Brahman can liberate one from all the miseries. The individual Self i.e. the Jeeva and the Universal self, i.e. the Brahman are identical but are regarded as different due to ignorance. Instructed by the teacher, through the scriptures and such Mahavakyas which proclaim the vedic truth of this ultimate reality, one can easily overcome all illusory sorrows arising out of this illusory ignorance. When such ignorance is removed, there can be neither fear nor any miseries and a seeker is immediately set free from the bondage of the ignorance.
We have to note here that in the beginning of this work the seeker asks the teacher for the easiest way of coming out of the miseries to which the teacher instructs the disciple about the Mahavakyas, that the knowledge from them is a means of liberation. It implies that there is no need to do elaborate rituals or severe austerities. These are just to purify the intellect and prepare oneself for that ultimate knowledge. But for earnest seeker of Reality, as we see here in this work, the disciple endowed with eagerness to learn, and proper sadhana and control over mind, just the knowledge arising from the study of scriptures is enough to free from the illusory ignorance of the nature of the Self. Like in the proverbial story of the ten fools crossing the river, the scriptures act just like the wise man, showing a seeker the true nature of the Self. It is this knowledge which is ever present but covered by the ignorance, which is known again by such statements as Tat Tvam Asi that removes all the illusory bonds of the world and hence its miseries. This knowledge is not something that is gained newly by the statements but is only reinstated by them. The teacher here instructs that this knowledge of one’s true nature is the means of liberation.
Let us see in the next sloka what the disciple asks next to the teacher.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
gururuvaacha saadhviite vachanavyaktiH pratibhaati vadaami te .idaM taditi vispaShTaM saavadhaanamanaaH shR^iNu .. 5..
Guru uvaacha: Teacher says-
Vachana yukti: this particular question
Te: of yours
Pratibhati: is
Saadhvi: excellent
Vadaami: I shall explain it
Te: to you
Vishpashtam: clearly
Shrunu: listen
Saavdhaana mana: with an attentive mind
Idam tadidti: it is this:
The teacher says: This question of yours appears to me to be very good one. I shall give an answer to it as clearly as possible. Listen to me with an attentive mind. It is this:
The question that has been put is the one that leads one to the knowledge of the ultimate reality. It is when such a urge for truth happens that a seeker progresses. Hence the guru here says that the question asked here is very good.
Let us learn in the next sloka, how the guru answers to this question.
In the previous sloka, the disciple asks the Guru, the means by which one can be liberated easily from the miseries arising from the bondages of the world. To this the Guru answers thus:
SLOKA 6:
tattvamasyaadivaakyokthaM yajjiivaparamaatmanoH .taadaatmyaviShayaM GYaanaM tadidaM muktisaadhanam.h .. 6..
Pada artha:
Tat jnaanam: the knowledge
Tat-tvam-Asi aadi vakya utham: that arises from the sentence such as ‘THOU ART THAT’ etc.
Tadaatmya vishayam: and relates to the identity
Jeeva parama atamanoho: of the individual Self and the Universal Self
Tat idam mukti saadhanam: is the means of liberation
The knowledge of the identity of the individual Self and the universal Self, originating from the vedic sentences such as ‘Tat Tvam Asi’ etc. is the means of liberation.
It is only when there are dualities that there are all the miseries and sufferings in the world and only the knowledge about the true nature of the Self and the realization that the Self is not different from the Brahman but the same as the Brahman can liberate one from all the miseries. The individual Self i.e. the Jeeva and the Universal self, i.e. the Brahman are identical but are regarded as different due to ignorance. Instructed by the teacher, through the scriptures and such Mahavakyas which proclaim the vedic truth of this ultimate reality, one can easily overcome all illusory sorrows arising out of this illusory ignorance. When such ignorance is removed, there can be neither fear nor any miseries and a seeker is immediately set free from the bondage of the ignorance.
We have to note here that in the beginning of this work the seeker asks the teacher for the easiest way of coming out of the miseries to which the teacher instructs the disciple about the Mahavakyas, that the knowledge from them is a means of liberation. It implies that there is no need to do elaborate rituals or severe austerities. These are just to purify the intellect and prepare oneself for that ultimate knowledge. But for earnest seeker of Reality, as we see here in this work, the disciple endowed with eagerness to learn, and proper sadhana and control over mind, just the knowledge arising from the study of scriptures is enough to free from the illusory ignorance of the nature of the Self. Like in the proverbial story of the ten fools crossing the river, the scriptures act just like the wise man, showing a seeker the true nature of the Self. It is this knowledge which is ever present but covered by the ignorance, which is known again by such statements as Tat Tvam Asi that removes all the illusory bonds of the world and hence its miseries. This knowledge is not something that is gained newly by the statements but is only reinstated by them. The teacher here instructs that this knowledge of one’s true nature is the means of liberation.
Let us see in the next sloka what the disciple asks next to the teacher.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
posted by vedanta at 7:03 PM
1 Comments:
Hari AUM
Some comments on Sloka 6:
. It is this knowledge which is ever present but covered by the ignorance, which is known again by such statements as Tat Tvam Asi that removes all the illusory bonds of the world and hence its miseries. This knowledge is not something that is gained newly by the statements but is only reinstated by them.
Sankara says thus in Atma Bodhah
Ajnaana kalusham jeevam jnaanaabhyasaat vinirmalam
Krithvaa jnaanam svayam nashyet jalam kathaka renuvat
The jeeva who is filled or veiled by ignorance becomes pure (realizes his pure status) by practice of JNAANA. JNAANA when practiced removes ignorance & itself vanishes as the water-purifier after purifying water itself vanishes.
This is where the Vivarana school differentiates between Vritti Jnaana and Svaroopa Jnaana. Svaroopa Jnaana is never reinstated (the place where Mallika has mentioned it above has been bolded). Svaroopa JNAANA is the Self or CHIT which is ever present. This seems to be veiled by AJNAANA which is a vritti or thought. This vritti ajnaana is removed by vritti jnaana or thought knowledge that “I am Brahman” – this knowledge is knowledge of the intellect or mind and not real knowledge or CHIT of the Self. Vritti jnaana negates vritti ajnaana – both vanishes & Svaroopa jnaana which was always there remains behind as one without a second.
In bondage – Svaroopa jnaana + vritti Ajnaana
During sadhana – Svaroopa Jnaana + vritti ajnaana + vritti jnaana
After liberation – Svaroopa jnaana alone (as vritti ajnaana is negative & vritti jnaana is positive – both negate out each other like light and darkness).
It is svaroopa jnaana which illumines both the thought that “I am ignorant” (denoting ajnaana) and that “I am Brahman” (denoting vritti jnaana).
Satya Darshanam explains about this in question-answer or objections section. That can be referred if required.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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