Upaya (means) in Vedanta

[Harsha Wardhan]

Respected scholars,

All extant Indian philosophical systems are soteriological, Vedanta (advaita, dvaita and other sub-systems) included.

But I could not find much Vedantic literature focusing on the upayas (the practical means) to attaining liberation (moksha) within those systems.

Please note I am not saying that there are no vedantic upayas - I am saying there is not much focus or discussions that I could, in my limited reading, find on the matter.

It is entirely possible I did not know of works dealing with Vedantic upayas, so I am asking for recommendation and guidance here in this matter.

I would appreciate any guidance you could provide.

with pranam,

Harsha

[Harsha Wardhan]

I want to add to my post to avoid doubts-

Take Advaita for example, as explained by Adi Samkaracharya. In the Upadesasahasri, he provides an overview of the entire system. In Samkara advaita, it is only knowledge (jnana) that is required to remove ignorance (avidya) and not any special works (karma). So the entire upaya is removal of mental error of multiplicity by the jiva.

Advaita as explained by samkara is a special case, as the entire scheme is built upon the recognition and removal of error. It is knowledge that is the upaya.

In the dvaita systems, the upaya is bhakti (devotion), to the best of my knowledge.

My query pertains to a deeper discussion of the practical aspects of vedantic upayas.

rgds

harsha

[Venkata Sriram]

Prof.V.Krishnamurthy, Retd. Professor of Mathematics @ BITS, Pilani has translated the Paramacharya's discourses into English bearing the title 'Advaita Sadhana'.  Prof.VK is very close to us especially in advaita circles and gives occasional discourses in 'advaita academy' along with our revered member Dr.K.Aravinda Rao Ji.  

The book can be downloaded from here:

....

http://www.advaita.org.uk/discourses/downloads/sadhana.pdf

.....

That said, strictly speaking from traditional view point, the upAya is 'nitya-karma' (svadharma) as per one's varNAshrama which paves the way for chitta-shuddhi; then followed by vichAra of vedanta vAkyAs.  The vAkya 'athAto brahmajignAsa' assumes that the mumukshu is endowed with viveka, vairAgya, shama, dama etc.

reg,

sriram

[Nagaraj Paturi]

In almost every Vedantic tradition there are books dealing with the details of the actual practice towards what constitutes Moksha for the tradition. In fact, there are multiple such detailed paths discussed in different books of the same tradition. 

For example, VivekachooDaamaNi of Advaita is a conversation between Guru and S'ishya. Guru almost walks the S'ishya through the track.

Any such track needs a constant Abhyaasa for the track to provide sustained results. 

DakshiNaamoorti Stotra is such Abhyaasa tool for the sarvaatmatva upaaya provided in Vivekachoodaamani.  

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Venkata Sriram]

Namaste,

In Raja Yoga, there is a path called 'tAraka-yoga' which is explained in 'maNDala-brAhmaNa-vidya'.  This secret doctrine is explained in मण्डल ब्राह्मण उपनिषद् for which there is a wonderful sanskrit commentary by सदानन्द अवधूत​.  I have read this completely.  The book can be downloaded here:

...

http://prajnaquest.fr/downloads/BookofDzyan/Sanskrit%20Hindu%20Texts/mandala-brahmana-upanisad_and_comm_1899.pdf

....

The सदानन्द अवधूत comments as:

ननु अन्यशास्त्राणि संख्यादीनि बहूनि विद्यन्ते, तानि च तत्वप्रधानान्येव , तद्वारा ब्रह्मप्राप्तिरस्तु किमेतदुपदेशेन ? तत् सर्व प्रयत्नेन योगाभ्यास एव ब्रह्मप्राप्ततये कर्तव्यः 

The yoga-mArga is the best upAsya for brahma-prApta - says Sadananda Avadhuta.  Then what is this yoga-mArga?  

Hence, this tAraka-brahma-yoga (maNDala-vidya).

regs,

sriram

[Nagaraj Paturi]

Phalas'riti of DakshiNaamoorti stotra :

सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

My verse-translation of this:

The present praising poem titled as

The Truth of Everything as Self alone 

by hearing next reflecting on the  sense,

and being quite absorbed in final sense,

and singing loudly feeling all the sense,

along with great enormous power of

attaining  state of self as everything

the level of controller of the world

controling power taking eight-fold form

results thereafter on its own for sure

[Harsha Wardhan]

Thank you Sriram garu. You have understood where I am coming from. 

I will study the material you gave.

with regards

Harsha

[Harsha Wardhan]

Thank you Nagaraj garu for your kind responses.

While we are on the issue, I have a doubt on a related matter but I am not sure if it warrants a separate post. So I am putting it here:

What exactly is the difference between Bhedabheda and Visistadvaita?

I am always confused about their differences, as they seem so alike.

with pranam

Harsha

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Nagaraj Paturi]

Yes, that needs a separate thread. 

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[Praveen R. Bhat]

Namaste Harsha Wardhanji,

On Tue, Jul 25, 2017 at 5:39 PM, Harsha Wardhan <placidus...@gmail.com> wrote:

Take Advaita for example, as explained by Adi Samkaracharya. In the Upadesasahasri, he provides an overview of the entire system. In Samkara advaita, it is only knowledge (jnana) that is required to remove ignorance (avidya) and not any special works (karma). So the entire upaya is removal of mental error of multiplicity by the jiva.

Advaita as explained by samkara is a special case, as the entire scheme is built upon the recognition and removal of error. It is knowledge that is the upaya.

​Further to others' responses, jnAna itself, post svakarmAnuShThAna, takes place through shravaNa, manana and nididhyAsana. shravaNa includes shAstratAtparyavichAra, so that itself can accomplish the other two stages for a rare uttamottamAdhikArin, but for almost all cases, the other two stages are needed. manana is made up of saMshayanivRtti w.r.t. to ascertained shrutitAtparya, followed by nididhyAsana which is staying with the final vision after resolution of all doubts. This itself can be in two ways: initially, confined to sitting in a secluded place, etc, following the antaranga steps of Yoga but the object of meditation is the mahAvAkya and/ or staying with the concluded vision in all situations, bringing the mind back when it drifts off.

For those whom shravaNa and manana themselves are difficult to achieve, nirguNopAsanA is prescribed, as established by Panchadashikara in chapter 9.

​gurupAdukAbhyAm

,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That owing to which all this is known! [Br.Up. 4.5.15] */​

[Nagaraj Paturi]

As a general note, let us note the following:

1. Most of the literature on Vedanta including original prasthAnatraya itself is as much a discussion on upAya as it is on upEya. Bhaashyas by each school of Vedanta too, as much  interpret the upAya in the prasthAnatraya as they analyse the discussion of upEya in the prasthAnatraya.

2. Books like Yoga Sutras are books on upAya only. 

3. Most of the Vedanta literature is in the form of actual texts to be used as part of the upAya only. For example stotra literature etc. is all never a discussion of upAya, all the texts are tools to be used as part of upAya only. 

4. Very small portion of actual literature of any Vedanta is a discussion or debate about a specific school's theory about the upEya. All the remaining literature is actually either a guidance towards upAya or actual textual tools to be used as part of upAya. 

5. People use words like sAdhaka, sAdhana and siddhi only because they are talking of actual implementation of upAya. Those who are intested only reading /listening about  the upEya do not use such words. 

6. For schools like Dvaita, Bhakti is both upAya and upEya. Bhakti leads to better Bhakti that leads to still better Bhakti and so on finally leading to mOksha which is nothing but uttamottamabhakti or paramOttamabhakti.     

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[Sivasenani Nori]

In Advaita, entire Veda is an upAya to attain Brahman. cf.  यत्र वेदा अवेदाः - बृहदारण्यकोपनिषत्. By extension all sorts of Brahmavidyas are upAyas.

Similarly in Vyakarana-darsana, Bhartrhari says the same thing, after describing Brahman's lakshanas: प्राप्त्युपायोऽनुकारश्च  तस्य वेदः (Brahmakanda)

Regards

N. Siva Senani

--

[V Subrahmanian]

In the Gaudapada kaarikaa we have:

मृल्लोहविस्फुलिंगद्यैः सृष्टिर्या चोदितान्यथा

उपायः सोवताराय नास्ति भेदः कथंचन

The teaching of creation in myriad ways in the Upanishads is only by way of upaya; there is no bheda really. 

Having said that we have the famous 'definition' of 'veda':

प्रत्यक्षेणानुमित्या वा यस्तूपायो न विद्यते। एनं विदन्ति    वेदेन तस्माद्वेदस्य वेदता। 

Thus the entire veda constitutes an upaya to know Brahman the upeya.

Regards

Subrahmanian. V

[Achyut Karve]

In short does the vedic and Upanishadic literature point to ज्ञान as the ultimate source to acquiring brahmanhood?

With regards,
Achyut Karve.

[V Subrahmanian]

On 26 Jul 2017 20:27, "Achyut Karve" <achyut...@gmail.com> wrote:

In short does the vedic and Upanishadic literature point to ज्ञान as the ultimate source to acquiring brahmanhood?

Yes, jnana as the upaya to realize one's true nature. 

ज्ञानादेव तु कैवल्यम्, ब्रह्मवित् आप्नोति परम् , ज्ञात्वा देवं सर्वपाशापहानिः etc.

vs

[Nagaraj Paturi]

 ज्ञान as the ultimate source to acquiring brahmanhood

is the Advaita view.

There are other schools of Vedanta holding other views with regard to this. 

Nagaraj as an individual is an Advaitin. 

BVP, as a forum is for all belonging to different schools of thought with a respect for Indic knowledge tradition in general.  

[Nagaraj Paturi]

Many members rightly pointed out that upAya is in a big proportion in the Vedic literature. 

An interesting observation is that it is because of this inseparable intertwining between upAya and upEya in Vedic literature that the western academicians were not able to accept the status of philosophy to different discussions and the texts containing them, of the Vedic literature. upAya discussion for them was 'religious instruction' for them. 

Today some mistakenly think that Vedanta literature is pure 'philosophy' without guidance for actual practice. 

[Achyut Karve]

Many scholars would object or not conform to the view that western thought right from the days of greek philosophy is totally material i.e they opine that truth lies outside ourselves.  Sanskrit language has the ability to internalise 'that truth' and project it as an experience.  This internalisation of the external reality through language not only reveals the external material reality to an individual but also allows one to realise and see for himself that internal reality which sages have described in the Vedas and the Upanishads.

Thus if one is seeking an upaya outside himself it would be better if one turns to western philosophy.   As far as the Indian tradition goes the upaya is in the upeya itself.

With regards,
Achyut Karve.

[Achyut Karve]

As Karl Marx said in one of his writings that difficulty is not in answering a difficult question.  The difficulty lies in putting the right question. 

With regards,
Achyut Karve.

[हर्षवर्धनः Harsha Wardhan]

Sri Karve mahoday

Thank you for your kind responses.

Just curious, by referring to that Marx quote, are you implying that the original question/post was incorrect or correct?

With pranam

Harsha

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[Achyut Karve]

Dear Shri Harsha Wardhan,

No, Not at all.  I have used that quote successfully.  All that he wishes to say is that instead of pondering on an answer we should ponder over the question itself and put it in such a way that there already exists an answer.

With regards,
Achyut Karve.

[Nagaraj Paturi]

Even I am surprised at this out of the blue reference to a common place statement from /attributed to Karl Marx.

The following statement too room Sri Achyut-ji seems to have no context in the thread:

>Many scholars would object or not conform to the view that western thought right from the days of greek philosophy is totally material i.e they opine that truth lies outside ourselves.

-- Sir, who in the thread said that western thought right from the days of greek philosophy is totally material?

Please kindly stick to the topic. Please post only if you have anything to contribute the discussion. 

[हर्षवर्धनः Harsha Wardhan]

Dear Scholars,

Thank you for your kind responses. There is much material to absorb in your answers.

In my view, the BhagavadGita is the ultimate handbook of upayas. It is mostly a discussion of means. Sri Krishna hit the high points of major systems from the perspective of practical means.

with pranams

Harsha

With regards,
Achyut Karve.

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

--

Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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[Venkata Sriram]

Good conclusion Harsha ji.   Our teacher used to say that Bhagavat Gita is not a book of pArAyaNa but a user manual for practice.  The secrets of meditation is explained in 6th chapter.  

regs,

sriram

[Venkata Sriram]

Namaste,

Just aside:

Shankara Bhagavatpada while commenting on 11th anuvAka of shIkSAvalli, says:

.......................

अग्निहोत्रादिकर्म प्रति श्रुतेरधिको यत्नः ; महांश्चकर्मण्यायासः, अनेकसाधनसाध्यत्वादग्निहोत्रादीनाम् ; तपोब्रह्मचर्यादीनां च इतराश्रमकर्मणां गार्हस्थ्येऽपि समानत्वादल्पसाधनापेक्षत्वाच्चेतरेषां न युक्तस्तुल्यवद्विकल्प आश्रमिभिस्तस्यइति चेत् , न ; जन्मान्तरकृतानुग्रहात् । यदुक्तं कर्मणि श्रुतेरधिको यत्न इत्यादि, नासौ दोषः, यतो जन्मान्तरकृतमप्यग्निहोत्रादिलक्षणं कर्म ब्रह्मचर्यादिलक्षणं चानुग्राहकं भवति विद्योत्पत्तिंप्रति ; येन च जन्मनैव विरक्ता दृश्यन्ते केचित् ; केचित्तु कर्मसु प्रवृत्ता अविरक्ता विद्याविद्वेषिणः । तस्माज्जन्मान्तरकृतसंस्कारेभ्यो विरक्तानामाश्रमान्तरप्रतिपत्तिरेवेष्यते । कर्मफलबाहुल्याच्च । पुत्रस्वर्गब्रह्मवर्चसादिलक्षणस्य कर्मफलस्यासङ्ख्येयत्वात् तत्प्रति च पुरुषाणां कामबाहुल्यात्तदर्थः श्रुतेरधिको यत्नः कर्मसूपपद्यते, आशिषां बाहुल्यदर्शनात् - इदं मे स्यादिदं मे स्यादिति । उपायत्वाच्च । उपायभूतानि हि कर्माणि विद्यां प्रति इत्यवोचाम । उपाये च अधिको यत्नः कर्तव्यः, न उपेये । कर्मनिमित्तत्वाद्विद्याया यत्नान्तरानर्थक्यमिति चेत् - कर्मभ्य एवपूर्वोपचितदुरितप्रतिबन्धक्षयाद्विद्योत्पद्यते चेत् , कर्मभ्यः पृथगुपनिषच्छ्रवणादियत्नोऽनर्थक इति चेत् , न ; नियमाभावात् । न हि, ‘प्रतिबन्धक्षयादेव विद्योत्पद्यते, नत्वीश्वरप्रसादतपोध्यानाद्यनुष्ठानात्’ इति नियमोऽस्ति ; अहिंसाब्रह्मचर्यादीनां च विद्यां प्रत्युपकारकत्वात् , साक्षादेव च कारणत्वाच्छ्रवणमनननिदिध्यासनादीनाम् । अतःसिद्धान्याश्रमान्तराणि । सर्वेषां चाधिकारो विद्यायाम् , परं च श्रेयः केवलाया विद्याया एवेति सिद्धम् ॥

////////////////

regs,

sriram

[Venkata Sriram]

It seems the message got curtailed :

कर्मफलबाहुल्याच्च । पुत्रस्वर्गब्रह्मवर्चसादिलक्षणस्य कर्मफलस्यासङ्ख्येयत्वात् तत्प्रति च पुरुषाणां कामबाहुल्यात्तदर्थः श्रुतेरधिको यत्नः कर्मसूपपद्यते, आशिषां बाहुल्यदर्शनात् - इदं मे स्यादिदं मे स्यादिति । उपायत्वाच्च । उपायभूतानि हि कर्माणि विद्यां प्रति इत्यवोचाम । उपाये च अधिको यत्नः कर्तव्यः, न उपेये । कर्मनिमित्तत्वाद्विद्याया यत्नान्तरानर्थक्यमिति चेत् - कर्मभ्य एवपूर्वोपचितदुरितप्रतिबन्धक्षयाद्विद्योत्पद्यते चेत् , कर्मभ्यः पृथगुपनिषच्छ्रवणादियत्नोऽनर्थक इति चेत् , न ; नियमाभावात् । न हि, ‘प्रतिबन्धक्षयादेव विद्योत्पद्यते, नत्वीश्वरप्रसादतपोध्यानाद्यनुष्ठानात्’ इति नियमोऽस्ति ; अहिंसाब्रह्मचर्यादीनां च विद्यां प्रत्युपकारकत्वात् , साक्षादेव च कारणत्वाच्छ्रवणमनननिदिध्यासनादीनाम् । अतःसिद्धान्याश्रमान्तराणि । सर्वेषां चाधिकारो विद्यायाम् , परं च श्रेयः केवलाया विद्याया एवेति सिद्धम् ॥

regs,

sriram

On Thursday, July 27, 2017 at 11:12:33 AM UTC+5:30, Venkata Sriram wrote:

Namaste,

Just aside:

Shankara Bhagavatpada while commenting on 11th anuvAka of shIkSAvalli, says:

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अग्निहोत्रादिकर्म प्रति श्रुतेरधिको यत्नः ; महांश्चकर्मण्यायासः, अनेकसाधनसाध्यत्वादग्निहोत्रादीनाम् ; तपोब्रह्मचर्यादीनां च इतराश्रमकर्मणां गार्हस्थ्येऽपि समानत्वादल्पसाधनापेक्षत्वाच्चेतरेषां न युक्तस्तुल्यवद्विकल्प आश्रमिभिस्तस्यइति चेत् , न ; जन्मान्तरकृतानुग्रहात् । यदुक्तं कर्मणि श्रुतेरधिको यत्न इत्यादि, नासौ दोषः, यतो जन्मान्तरकृतमप्यग्निहोत्रादिलक्षणं कर्म ब्रह्मचर्यादिलक्षणं चानुग्राहकं भवति विद्योत्पत्तिंप्रति ; येन च जन्मनैव विरक्ता दृश्यन्ते केचित् ; केचित्तु कर्मसु प्रवृत्ता अविरक्ता विद्याविद्वेषिणः । तस्माज्जन्मान्तरकृतसंस्कारेभ्यो विरक्तानामाश्रमान्तरप्रतिपत्तिरेवेष्यते । कर्मफलबाहुल्याच्च । पुत्रस्वर्गब्रह्मवर्चसादिलक्षणस्य कर्मफलस्यासङ्ख्येयत्वात् तत्प्रति च पुरुषाणां कामबाहुल्यात्तदर्थः श्रुतेरधिको यत्नः कर्मसूपपद्यते, <span style="box-sizing: b