{"id":3008,"date":"2016-12-15T23:26:35","date_gmt":"2016-12-15T23:26:35","guid":{"rendered":"http:\/\/githa.koyil.org\/?p=3008"},"modified":"2024-02-03T07:06:18","modified_gmt":"2024-02-03T07:06:18","slug":"7","status":"publish","type":"post","link":"https:\/\/githa.koyil.org\/index.php\/7\/","title":{"rendered":"Chapter 7 – vigyAna yOga or the Supreme Wisdom"},"content":{"rendered":"

SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n

Original<\/a><\/p>\n

<< Chapter 6<\/a><\/p>\n

\"Nammazhwar\"<\/a>nammAzhwAr<\/a><\/p>\n

\"ramanujar-4-forms\"bhagavath rAmAnuja<\/a> at AzhwArthirunagari, SrIperumbUthUr, SrIrangam and thirunArAyaNapuram<\/p>\n

AUM<\/h2>\n

\u015aRI BHAGAVAD-G\u012aT\u0100<\/h2>\n

WITH<\/h2>\n

SRI R\u0100M\u0100NUJA’S VI\u015aISHT\u0100DVAITA COMMENTARY<\/h2>\n

LECTURE SEVEN<\/h2>\n

NAMED,<\/h2>\n

PARAMAHAMSA-VIJ\u00d1\u0100NA-YOGA<\/h2>\n

OR<\/h2>\n

THE SUPREME SAINTLY WISDOM<\/h2>\n

INTRODUCTION<\/span><\/p>\n

In the the first Six Lectures (constituting the First Division of the Bhagavad-G\u012bt\u0101, called Psychocrasy), the subject-matter discussed was with reference to how \u0101tma-cognition may be attained by the aspirant, by adopting the Path of Karma, founded on the recognition of \u0101tma.<\/span><\/p>\n

\u0100tma-cognition (or \u0101tma realized) is ancillary to the incessant devotion\u2014up\u0101sana[1. Lit: \u2018dwelling near,\u2019 means constant reflecting or meditating on the God-head, so as to bring about a coalescence of one\u2019s being with God\u2019s essence. Up\u0101sana is synonymous with Bhakti, Dhy\u0101na and Vedana; see Introduction to Lecture III<\/a>.]\u2014by which to effect communion with \u015ar\u012b[2. The Consort of (N\u0101r\u0101ya\u1e47a,) the Emblem of Mercy &c., the Universal Mother and Mediatrix (or the Motherhood of God). From Chapter 1 Introduction: \u015aR\u012a is the name of the Lord\u2019s Consort, esoterically the Sophia or the Logos, the eternally-united power of \u012a\u015bvara, and doing the function of a Mediatrix between the souls and the Lord. \u012a\u015bvara symbolizes JUSTICE, and \u015ar\u012b, MERCY. Both are united in the God-head. \u015ar\u012b is called \u015araddh\u0101 as in \u201c\u015araddhay\u0101 devo devatvam a\u015bnute<\/em>\u201d (Krishna Yajur Veda, Ka. I, Pra. 3, Pan. 11, Va. 9). For esoteric explanations, read, Uttara-gop\u0101la-t\u0101pani Upanishat<\/em>, Vish\u1e47u Pur\u0101\u1e47a<\/em>, I.9, 117-133, and Kenopanishat<\/em>, III-12 (\u015aobham\u0101n\u0101m u M\u0101m, &c<\/em>). \u015ar\u012b is She who serves the Lord to serve Her creatures, vice versa<\/em>.]-united-N\u0101r\u0101ya\u1e47a[3. The “All-Comprehending<\/em>“, the 246th name of God (vide<\/em>, footnote, p.2. Yogi Parthas\u0101r\u0101thy Aiyang\u0101r’s Hinduism.], (or Theocrasy), Who is the ultimate Supreme Goal for any one to reach, Who is the Supreme-Great (Parabrahma)[4. ‘The Great, par excellence<\/em>‘, the 669th name of God.], the Indefective (nir-avadya=Perfect), the sole Uncaused Cause of the Universe, the Omniscient, the All-pervading Spirit, the Infallible-willed, the Great Lord of universal empire.<\/span><\/p>\n

Now, in the Mid-Section of Six Lectures (constituting the Second Division of the Bhagavad-g\u012bta, called Theocrasy- Lect: VII to XII), the subject-matter discussed is the nature of the Supreme-Great (Param-brahma)[5. ‘The Great, par excellence<\/em>‘, the 669th name of God.], the Supreme-Spirit (Parama-purusha)[6. Parama-Purusha<\/em> = Synonym Purushottama<\/em>(‘The Super-excellent Person’, the 24th name of God, (vide also, P\u0101ta\u00f1jala Yoga-S\u016btra I.24, (which says purusha-vi\u015bes\u1e25<\/em>) – Purusha is the common term to denote a thinking<\/em> substance from an unthinking<\/em> substance. Utpurusha<\/em>=bound soul; uttara-purusha<\/em>=liberated soul, uttama-purusha<\/em>=the ever-free soul; Purushottama<\/em>=Soul Supreme=God.): Purusha<\/em> means etymologically He who grants abundance; “puru=bahu, sanoti=dad\u0101ti.<\/em>” Thus Parama-Purusha means the Supreme all-Giver.], and the mode of lovingly devoutly meditating on Him, called Up\u0101sana or Bhakti.<\/span><\/p>\n

This mode of devout love called Bhakti, is summarized in the closing Lecture (of this Lay, Divine) in such language as:\u2014<\/span><\/p>\n

(Yata\u1e25prav\u1e5bitti\u1e25<\/em> etc.): \u2018Man attains perfection by rendering worshipful service to Him from Whom all beings receive their impulses, by Whom all this is pervaded.\u2019 (XVIII-46<\/a>); and closing up with:\u2014<\/span><\/p>\n

(Vimuchya<\/em> etc.): \u2018Resigned, become selfless and calm, one makes for becoming Brahma-like\u2019 (XVIII-53<\/a>).<\/span><\/p>\n

(Brahma-bh\u016bta\u1e25<\/em> etc). \u2018The brahma-like, \u0101tma-purified (saint), grieves not, yearns not. Equanimous to all beings, he obtains supreme Bhakti.\u2019 (XVIII-54<\/a>).<\/span><\/p>\n

This constant meditation (up\u0101sana<\/em>) of the form of Love (bhakti<\/em>), constituting the mode by which to reach the Supreme (God), is what is declared in the Vedanta passages:<\/span><\/p>\n

\u2018Knowing (or meditating on=viditva<\/em>) Him alone thus, does one cross over mortality.\u2019[7. Svet: Up:<\/em> III-8: (Tam evam viditv\u0101- ‘ti m\u1e5bityum eti).]<\/span><\/p>\n

\u2018Knower of him=(vidv\u0101n<\/em>), thus becomes immortal here\u2019;[8. Tait: \u0100ran:<\/em> III-12-7: (Tam evam vidvan am\u1e5bita iha bhavati), also see Purusha: Sukta<\/em>.] analogous with passages :\u2014<\/span><\/p>\n

\u2018O (Maitrey\u012b)!, \u0100tma alone is to be seen ….. intently contemplated on etc.\u2019[9. B\u1e5bi: Up:<\/em> II-4-5: (\u0100tm\u0101 v\u0101 are ! drashtavyo …… nididhy\u0101sitavya\u1e25).]<\/span><\/p>\n

\u2018The all-seeing \u0100tma alone is to be worshipped.\u2019[10. Bri: Up:<\/em> I-4-15: (\u0100tm\u0101nam eva lokam up\u0101s\u012bta).]<\/span><\/p>\n

\u2018Mind being pure, meditation is firm; meditation being fixed, all knots untie.\u2019[11. C\u1e25h: Up:<\/em> VII-26-2: (Satva-\u015buddhau dh\u1e5biv\u0101 sm\u1e5biti\u1e25 &c).]<\/span><\/p>\n

\u2018The knot of the heart is cut asunder, all doubts get vanished, and all deeds (karmas) do perish, to him to whom He is manifest\u2019[12. Mund. Up:<\/em> II-2-8: (Bhidyate hridaya-granthi\u1e25 ………. tasmin drishte par-\u0101vare.] etc., etc., in which the terms dhy\u0101na<\/em>, up\u0101sana<\/em>, etc., are synonymous, expressive of the continuity of reflection or contemplation on the Divine (sm\u1e5biti<\/em>), so intensified as to approach to the characteristic of perceptive experience.<\/span><\/p>\n

Again in the Upanishad-passage:<\/span><\/p>\n

\u2018Not by deliberation is this \u0101tma gained, nor by concentration, nor by much hearing (learning), but is gained by him whom He may elect, and to whom He may reveal His essence.\u2019[13. Kath: Up:<\/em> II-23: (N\u0101- ‘yam \u0101tma pravachanena labhyo na me-dhay\u0101 na bahun\u0101 s\u1e5butena, yam evaisha v\u1e5bi\u1e47ute &c).], conclusively affirms that what the term Up\u0101sana connotes is that incessancy of Divine Meditation of an ecstatically blissful kind, \u2014which makes the Divine to descend to the devotee, \u2014 blissful or felicitous by reason of the Object of meditation, viz<\/em>., the Divinity itself, being the Object of Love.<\/span><\/p>\n

That this self-same Up\u0101sana<\/em> is Bhakti<\/em>, is declared by the definition:\u2014<\/span><\/p>\n

\u2018Constant memory, coupled with Love, is denominated Bhakti.\u2019[14. Sneha-p\u016brvam anudhy\u0101nam Bhaktir ity abhidh\u012byate.]<\/span><\/p>\n

That the terms Up\u0101sana<\/em> and Bhakti<\/em> are equivalent in sense, is also evident from such passages as:\u2014<\/span><\/p>\n

\u2018The knower of Him thus, becomes immortal here; no other Path to liberation (ayana<\/em>) exists.\u2019[15. Tait: \u0100ra\u1e47:<\/em> III-2-7. \u2018Tam evam vidv\u0101n am\u1e5bita iha bhavati, n\u0101nya\u1e25 panth\u0101 ayan\u0101ya vidyate.\u2019 ]<\/span><\/p>\n

(N\u0101-ham vedai\u1e25<\/em> etc): \u2018Not by Vedas, not by austerities, not by gifts, and not by sacrifices, am I to be seen thus, as you have seen \u2019. (xi-53<\/a>)<\/span><\/p>\n

(Bhakty\u0101 tv-ananyay\u0101 etc.,): \u2018By exclusive Bhakti alone, Arjuna! am I possible to be seen thus, known thus, and essentially penetrable, Parantapa!\u2019 (xi-54<\/a>).<\/span><\/p>\n

Thus the Seventh Lecture in this Middle Division of the Gita treats of:\u2014<\/span><\/p>\n

    \n
  1. \n

    The essential nature of Paramapurusha (the Supreme Spirit), the Object of meditation (up\u0101sana<\/em>)’,<\/span><\/p>\n<\/li>\n

  2. \n

    The occultation of this Divine Nature, caused by matter\u2019s veil;<\/span><\/p>\n<\/li>\n

  3. \n

    The resignation of oneself to Him, in firm faith (prapatti<\/em>) so as to be able to tear this veil;<\/span><\/p>\n<\/li>\n

  4. \n

    The classification of the up\u0101sakas<\/em> (meditators) who have chosen this Path of Bhakti. And,<\/span><\/p>\n<\/li>\n

  5. \n

    The pre-eminence among them of those known as j\u00f1\u0101nis<\/em> (God\u2019s own Saints).<\/span><\/p>\n<\/li>\n<\/ol>\n