Mananam

BhP 11.2.30 ata ātyantikaṃ kṣemaṃ pṛcchāmo bhavato ’naghāḥ | saṃsāre ’smin kṣaṇārdho ’pi sat-saṅgaḥ śevadhir nṛṇām || 30 || “O sinless ones, therefore we ask you about the supreme and final welfare. In this saṃsāra, even half a moment of association with the noble is a treasure for human beings.” Śrīdhara Svāmin’s ṭīkā he anaghā niravadyāḥ, bhavato yuṣmān ātyantikaṃ kṣemaṃ pṛcchāmaḥ. yataḥ kṣaṇārdha-kāla-bhavo ’pi sat-saṅgaḥ śevadhir nidhiḥ. nidhi-lābhe yathānando bhavati tathātra paramānanda ity arthaḥ. Anaghāḥ means ‘faultless ones.’ We ask you about ātyantika-kṣema, the ultimate welfare. The reason is this: even sat-saṅga lasting only half a moment is a śevadhi, a treasure. Just as the obtaining of a treasure produces joy, here the joy is supreme bliss. EXT : Here we see Obtaining Treasure : Obtaining Satsangha :: Finite Joy: Eternal Joy The commentary makes the point very sharply: sat-saṅga is not merely beneficial company. It is treated as a nidhi, a spiritual treasure, because it...

Sri Krishna's Birth This blog is reflection on blog above.  ------ When we read the birth chapter of Sri Krishna superficially, it appears to be a miraculous account of a divine incarnation. When studied carefully, however, it reveals something much deeper: the purpose of the Avatāra and the means of liberation, for us - you and me.  Notice what happens immediately upon Krishna's birth. Before the identities of parent and child can fully arise, Vasudeva and Devaki are blessed with the vision that the child before them is none other than Īśvara Himself. Their response is therefore not that of ordinary parents beholding a newborn. They speak as seekers (whose mind is lifted up), who recognize Brahman through its svarūpa-lakṣaṇas. Vasudeva addresses Krishna as: "puruṣaḥ prakṛteḥ paraḥ" "kevalānubhavānanda-svarūpaḥ" "sarva-buddhi-dṛk" The Supreme Reality beyond Prakṛti, of the nature of self-revealing bliss, the witness of all minds and int...

  Human life is not merely biological survival. An animal is fulfilled when it survives, matures physically, and reproduces. Its life is largely governed by instinct and nature. A human being also grows physically through nature, but inner maturity does not happen automatically. Emotional, ethical, and spiritual maturity must be consciously cultivated. This is where the Vedic vision gives us a profound framework: the four puruṣārthas. Puruṣārtha means a human end, something fundamentally sought by a human being. Though individuals may pursue different things according to their background, temperament, culture, and stage of life, the tradition says that all human pursuits can be understood under four broad categories: kāma, artha, dharma, and mokṣa. Kāma: The Pursuit of Pleasure Kāma is the pursuit of pleasure, enjoyment, emotional satisfaction, beauty, comfort, recognition, affection, and aesthetic delight. It may be sensory pleasure, such as food, music, fragrance, trave...

Guru: ki ṃ jyotis tava? What is your light? (By what light do you see, know things) Śiṣya: bhānumān ahani me, rātrau pradīpādikam. During the day, the sun is my light. At night, a lamp and such things are my light. (The disciple answers from the standpoint of knowing things through the senses) Guru: syād evam. ravi-dīpa-darśana-vidhau ki ṃ jyotir ākhyāhi me? Granted. But in the very act of seeing the sun and the lamp, what is the light by which they are known? Tell me. (How do senses function? – think Kena Upaniṣad) Śiṣya: cakṣu ḥ . The eye. (But the disciple thinks of the stula indriya… Here we must be reminded of Drg Drsya Viveka sloka “rūpa ṃ d ṛ śya ṃ locana ṃ d ṛ k…”) Guru: tasya nimīlanādi-samaye ki ṃ ? When the eye is closed (i.e. what is the light then?) (But Sri Guru is persistent, in his infinite compassion) Śiṣya: dhī ḥ . The mind, or intellect. (……..tadd ṛ śya ṃ d ṛ ktu mānasam) (Mind is the seer, the stula Indriyas are the seen) Guru: ...

Vedānta certainly uses reasoning, but it does not treat Brahman as something produced or arrived at by reasoning alone. The method can appear discursive and analytical. But the pramāṇa is śruti. And the recognition is immediate. This is the important distinction between independent philosophical speculation (only observation and dependent logic) and śruti-anugṛhīta tarka, reasoning guided by the Upaniṣads. Ordinary reasoning tries to reach truth through conceptual analysis, inference, or intellectual construction. Vedāntic reasoning functions differently. It operates within the vision unfolded by the Upaniṣads, and its purpose is not to “discover” Brahman as some unknown object, but to remove mistaken identification. Take pañca kośa viveka for example. It is analytical in method, but revelatory in function.  The inquiry negates identification with the body, prāṇa, mind, intellect, and even ānandamaya. But this negation is not meant to infer some distant metaphysical ent...

I am aware of the body. Therefore, I am not the body. I am aware of sensations. Therefore, I am not the sensations. I am aware of thoughts. Therefore, I am not the thoughts. I am aware of emotions. Therefore, I am not the emotions. I am aware of the ego-sense, the feeling “I am this person.” Therefore, I am not the ego-sense. All these are witnessed: body, sensations, thoughts, emotions, and ego-sense. Therefore, provisionally, I take myself to be the sākṣī , the witness. This sākṣī standpoint is a necessary adhyāropa . It separates me from the body-mind complex. Now the thought arises: “I am consciousness.” The thought “I am consciousness” also appears in the mind. Therefore, I am not that thought as a mental event. But this thought is a pramāṇa-vṛtti , a knowledge-form produced by śāstra. Its function is not to create consciousness or objectify consciousness. Its function is to remove the error, “I am the body-mind.” Therefore, I do not cling to the thought as an object. N...