Escalera del yoga
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Transcript of Escalera del yoga
Govinda ‘s way
A debate on the
meaning of the
anandamaya sutra
of the Brahma Sutras
Upa:
Ni:
Sad:
Govinda had finished his studies about the Upanisad from his spiritual master Baladeva Maharaja. During his years of learning He had an attitude which showed the meaning of the Word Upanisad
He always
"sat near his
master" and
listened
carefully to
the
contradictory
statements of
the Upanisad
Near
More
Sit
He also
studied the
Vedanta
Sutra, where
fortunately
the great
sage
Vyasadeva
systematized
these
conflicting
teachings.
1) Īṣa (ŚYV, mukhya)2) Kena (SV, mukhya) 3) Kaṭha (KYV, mukhya)4) Praśna (AV, mukhya)5) Muṇḍaka (AV, mukhya)6) Māṇḍūkya (AV, mukhya) 7) Taittirīya (KYV, mukhya) 8) Aitareya (RV mukhya) 9) Chāndoguia (SV, mukhya)10) Brijad Āraṇiaka (11) Brahma (KYV, sannyāsa)12) Kaivalya (KYV, śaiva)13) Jābāla (ŚYV, sannyāsa)14) Śvetāśvatara (KYV, sannyāsa)15) Haṃsa (ŚYV, yoga)16) Āruṇeya (SV, sannyāsa)17) Garbha (KYV, sannyāsa)18) Nārāyaṇa (KYV, vaiśnava)19) Paramahaṃsa (ŚYV, sannyāsa)20) Amṛtabindu (KYV, yoga)21) Amṛtanāda (KYV, yoga)22) Śira (AV, śaiva)23) Atharvaśikha (AV, śaiva)24) Maitrāyaṇi (SV, sannyāsa)25) Kauśītāki (RV, sāmānya)26) Bṛhajjābāla (AV, śaiva)27) Nṛsiṃhatāpanī (AV, vaiśnava)28) Kālāgnirudra (KYV, śaiva)29) Maitreyi (SV, sannyāsa)30) Subāla (ŚYV, sāmānya)31) Kṣurika (KYV, yoga)32) Mantrika (ŚYV, sāmānya)33) Sarvasāra (KYV, sāmānya)34) Nirālamba (ŚYV, sāmānya)35) Śukarahasya (KYV, sāmānya)36) Vajrasūchi (SV, sāmānya)37) Tejobindu (KYV, sannyāsa)38) Nādabindu (RV, yoga) [1]39) Dhyānabindu (KYV, yoga)40) Brahmavidyā (KYV, yoga)41) Yogatattva (KYV, yoga)42) Ātmabodha (RV, sāmānya)43) Parivrāt (Nāradaparivrājaka)44) Triśikhi (ŚYV, yoga)45) Sītā (AV, śakta)46) Yogachūḍāmaṇi (SV, yoga)47) Nirvāṇa (RV, sannyāsa)48) Maṇḍalabrāhmaṇa (ŚYV, yoga)49) Dakṣiṇāmūrti (KYV, śaiva)50) Śarabha (AV, śaiva)51) Skanda (Tripāḍvibhūṭi))52) Mahānārāyaṇa (AV, vaiśnava)53) Advayatāraka (ŚYV, sannyāsa)54) Rāmarahasya (AV, vaiśnava)
55) Rāmatāpaṇi (AV, vaiśnava)56) Vāsudeva (SV, vaiśnava)57) Mudgala (RV, sāmānya)58) Śāṇḍilya (AV, yoga)59) Paiṅgala (ŚYV, sāmānya)60) Bhikṣu (SYV, sannyāsa)61) Mahad (SV, sāmānya)62) Śārīraka (KYV, sāmānya)63) Yogaśikhā (KYV yoga)64) Turīyātīta (SYV, sannyāsa)65) Sannyāsa (SV, sannyāsa)66) Paramahaṃsaparivrājaka67) Akṣamālika (Mālika) (RV, śaiva)68) Avyakta (SV, vaiśnava)69) Ekākṣara (KYV, sāmānya)70) Annapūrṇa (AV, śakta)71) Sūrya (AV, sāmānya)72) Akṣi (KYV, sāmānya)73) Adhyātmā (SYV, sāmānya)74) Kuṇḍika (SV, sannyāsa)75) Sāvitrī (SV, sāmānya)76) Ātmā (AV, sāmānya)77) Pāśupata (AV, yoga)78) Parabrahma (AV, sannyāsa)79) Avadhūta (KYV, sannyāsa)80) Devī (AV, śakta)81) Tripurātapani (AV, śakta)82) Tripura (RV, śakta)83) Kaṭharudra (KYV, sannyāsa)84) Bhāvana (AV, śakta)85) Rudrahṛdaya (KYV, śaiva)86) Yogakuṇḍalini (KYV, yoga)87) Bhasma (AV, śaiva)88) Rudrākṣa (SV, śaiva)89) Gaṇapati (AV, śaiva)90) Darśana (SV, yoga)91) Tārasāra (SYV, vaiśnava)92) Mahāvākya (AV, yoga)93) Pañcabrahma (KYV, śaiva)94) Prāṇāgnihotra (KYV, sāmānya)95) Gopālatāpani (AV, vaiśnava)96) Kṛṣṇa (AV, vaiśnava)97) Yājñavalkya (SYV, sannyāsa)98) Varāha (KYV, sannyāsa)99) Śāṭyāyani (SYV, sannyāsa)100) Hayagrīva (AV, vaiśnava)101) Dattātreya (AV, vaiśnava)102) Gāruḍa (AV, vaiśnava)103) Kali-Saṇṭāraṇa (Kali) (KYV, vaiśnava)104) Jābāla (S&257;maveda) (SV, śaiva)105) Saubhāgya (RV, śakta)106) Sarasvatīrahasya (KYV, śakta)107) Bahvṛca (RV, śakta)108) Muktika (SYV, sāmānya)
Vedanta Sutra
Four Adhyayas (Chapter):
1) Īṣa (ŚYV, mukhya)2) Kena (SV, mukhya) 3) Kaṭha (KYV, mukhya)4) Praśna (AV, mukhya)5) Muṇḍaka (AV, mukhya)6) Māṇḍūkya (AV, mukhya) 7) Taittirīya (KYV, mukhya) 8) Aitareya (RV mukhya) 9) Chāndoguia (SV, mukhya)10) Brijad Āraṇiaka (11) Brahma (KYV, sannyāsa)12) Kaivalya (KYV, śaiva)13) Jābāla (ŚYV, sannyāsa)14) Śvetāśvatara (KYV, sannyāsa)15) Haṃsa (ŚYV, yoga)16) Āruṇeya (SV, sannyāsa)17) Garbha (KYV, sannyāsa)18) Nārāyaṇa (KYV, vaiśnava)19) Paramahaṃsa (ŚYV, sannyāsa)20) Amṛtabindu (KYV, yoga)21) Amṛtanāda (KYV, yoga)22) Śira (AV, śaiva)23) Atharvaśikha (AV, śaiva)24) Maitrāyaṇi (SV, sannyāsa)25) Kauśītāki (RV, sāmānya)26) Bṛhajjābāla (AV, śaiva)27) Nṛsiṃhatāpanī (AV, vaiśnava)28) Kālāgnirudra (KYV, śaiva)29) Maitreyi (SV, sannyāsa)30) Subāla (ŚYV, sāmānya)31) Kṣurika (KYV, yoga)32) Mantrika (ŚYV, sāmānya)33) Sarvasāra (KYV, sāmānya)34) Nirālamba (ŚYV, sāmānya)35) Śukarahasya (KYV, sāmānya)36) Vajrasūchi (SV, sāmānya)37) Tejobindu (KYV, sannyāsa)38) Nādabindu (RV, yoga) [1]39) Dhyānabindu (KYV, yoga)40) Brahmavidyā (KYV, yoga)41) Yogatattva (KYV, yoga)42) Ātmabodha (RV, sāmānya)43) Parivrāt (Nāradaparivrājaka)44) Triśikhi (ŚYV, yoga)45) Sītā (AV, śakta)46) Yogachūḍāmaṇi (SV, yoga)47) Nirvāṇa (RV, sannyāsa)48) Maṇḍalabrāhmaṇa (ŚYV, yoga)49) Dakṣiṇāmūrti (KYV, śaiva)50) Śarabha (AV, śaiva)51) Skanda (Tripāḍvibhūṭi))52) Mahānārāyaṇa (AV, vaiśnava)53) Advayatāraka (ŚYV, sannyāsa)54) Rāmarahasya (AV, vaiśnava)
55) Rāmatāpaṇi (AV, vaiśnava)56) Vāsudeva (SV, vaiśnava)57) Mudgala (RV, sāmānya)58) Śāṇḍilya (AV, yoga)59) Paiṅgala (ŚYV, sāmānya)60) Bhikṣu (SYV, sannyāsa)61) Mahad (SV, sāmānya)62) Śārīraka (KYV, sāmānya)63) Yogaśikhā (KYV yoga)64) Turīyātīta (SYV, sannyāsa)65) Sannyāsa (SV, sannyāsa)66) Paramahaṃsaparivrājaka67) Akṣamālika (Mālika) (RV, śaiva)68) Avyakta (SV, vaiśnava)69) Ekākṣara (KYV, sāmānya)70) Annapūrṇa (AV, śakta)71) Sūrya (AV, sāmānya)72) Akṣi (KYV, sāmānya)73) Adhyātmā (SYV, sāmānya)74) Kuṇḍika (SV, sannyāsa)75) Sāvitrī (SV, sāmānya)76) Ātmā (AV, sāmānya)77) Pāśupata (AV, yoga)78) Parabrahma (AV, sannyāsa)79) Avadhūta (KYV, sannyāsa)80) Devī (AV, śakta)81) Tripurātapani (AV, śakta)82) Tripura (RV, śakta)83) Kaṭharudra (KYV, sannyāsa)84) Bhāvana (AV, śakta)85) Rudrahṛdaya (KYV, śaiva)86) Yogakuṇḍalini (KYV, yoga)87) Bhasma (AV, śaiva)88) Rudrākṣa (SV, śaiva)89) Gaṇapati (AV, śaiva)90) Darśana (SV, yoga)91) Tārasāra (SYV, vaiśnava)92) Mahāvākya (AV, yoga)93) Pañcabrahma (KYV, śaiva)94) Prāṇāgnihotra (KYV, sāmānya)95) Gopālatāpani (AV, vaiśnava)96) Kṛṣṇa (AV, vaiśnava)97) Yājñavalkya (SYV, sannyāsa)98) Varāha (KYV, sannyāsa)99) Śāṭyāyani (SYV, sannyāsa)100) Hayagrīva (AV, vaiśnava)101) Dattātreya (AV, vaiśnava)102) Gāruḍa (AV, vaiśnava)103) Kali-Saṇṭāraṇa (Kali) (KYV, vaiśnava)104) Jābāla (S&257;maveda) (SV, śaiva)105) Saubhāgya (RV, śakta)106) Sarasvatīrahasya (KYV, śakta)107) Bahvṛca (RV, śakta)108) Muktika (SYV, sāmānya)
First Adhyaya:
Samanvaya
It explains the unity of the
philosophy of the Upanisads
Second Adhyaya:
Avirodha
It dispels apparent contradictions
Third Adhyaya?
Sadhana
It describes the means to attain
the Supreme
Fourth Adhyaya:
Phala
It indicates the goal
The
Supreme
Brahman
It is not easy to study
this great literature
because the sage
Vyasadeva chose to
explain the different
aspects of Brahman in
the way of sutras or
aphorisms, which are
essential sentences
with few letters as
possible.
But the concise aspect
of the sutras is not the
only difficulty that the
student of the Vedanta
Sutra encounters,
there are several
other reasons
that make its approach
difficult and which make
it easy to give them
different interpretations.
The identification of the
real purva paksa
The necessity of having
to supply words to
complete the meaning of
a sutra
The ambiguous
meaning of the words
of a sutra
The unanimity of opinion
(in regarding to) the
division of adhikarana
And others…
Sutra I, 1, 12
€nandamayo 'bhy€s€t
€nanda - bliss; mayaƒ - full of ;
abhy€s€t - because of repetition
The word €nandamaya (full of
bliss) used in the Vedic literatures
must refer to the Supreme
Brahman, for it is repeatedly used
to describe Him.
Sutra I, 1, 12: €nandamayo 'bhy€s€t
mayaƒ : “full of “ or “modification”
Sutra I, 1, 13
Vik€ra-•abd€n neti cen na pracury€t
vikara - transformation; •abdät - from
the word; na - not; iti - thus; cet - if;
na - not; pracury€t – because of
abundance.
Division Padas and
Adhyayas unanimity of
opinion
Adhikharana
No unanimity
Purvapaksha:
Argument or Antithesis
Baladeva: Because anandamaya is
described as a person it must refer to the
conditioned spirit soul residing in a material
body.:
Sankara: The Ananda Maya referes to
Brahman and not to Jiva
Govinda had
studied the
Baladeva
Vidhyabhusana
commentary,
which
establishes the
vaisnava
siddhanta.
This commentary explains the
Brahman as the Supreme
Personality who is the source
of all ananda or pleasure.
To finish his studies, Govinda came out
looking for Anandamaya, the Supreme
Brahman.
In his way He met Shambu, a
student too, but from the monism
school of Sripada Sankaracarya.
Namaste! Where are you going? Why are you so happy?
Namaste! I'm travelling through the path where I can ultimately reach anandamaya.
Yes. This is an important search. Everyone needs first reach anandamaya to then attain the Brahman.
I learned that Anandamaya is the Brahman himself. The
Vedanta Sutra establishes it with the Sutra anandamaya bhyasat: anandamaya (is the
Supreme Brahman) because it is the word that is being
repeated (bhyasat).
Where it is repeated?
In the Taittiriya Upanisad II. 6: 1:"He who knows the
Brahmanas non-existing becomes himself none
existing. He who knows the
Brahmanas existing, know existing”
But the verse of the Upanisad which describes
anandamaya said…And here it is said very clearly that Brahman is
only the tail or support of anandamaya and no anandamaya itself.
"Different from this (vijñana maya) which consists of understanding, is the other inner
self which consists of bliss(anandamaya), the former is (filled by this).It also has the shape
of a man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk
and…
Brahman is the tail or support."
Ups!
The procession of verses of Taittiriya Upanisad
takes us from annamayaup to anandamaya in a progressive way. In this
description there is nothing superior to
Anandamaya, therefore it must be the Supreme
Brahman.
But, there is something superior to Anandamaya.
In the last verse of this sequence It is said:
"joy is its head, satisfaction is its right wing, delight is its left wing and… Brahman is
its tail and support!"Due to the fact that Brahman
is named at the end of the sentence it is more suitable to assume this is the main topic
instead of anandamaya.
Ups! He isright!
What do I say now?
"Different from this (vijñana maya) which consists of understanding, is the other inner self which consists of bliss, the former is (filled by this).It also has the shape of a man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction its right arm. Great
satisfaction is its left arm. Bliss is its trunk and…
Brahman is the tail or support."
Anandamaya
Vijñanamaya
Jñanamaya
Manomaya
Pranamaya
Annamaya
Moreover, the word maya means modification, therefore it is
impossible that anandamaya refers to Brahman because
it is immutable. Now, he is
defeated
I think your conclusions are more based in suppositions due
to argumentative logic than the obvious truths that the very author of Vedanta Sutra expresses.
For example, he clarifies in the Sutra I. 1.13:There it is explained that one could conclude that anandamaya does not refer to Brahman because
the word maya means "modification" and the Brahman is immutable
Sutra I. 1.13:
Vic€ra-•abd€n neti cen na
pracury€t
vik€ra - transformation;
•abd€t - from the word; na - not;
iti - thus; cet - if; na - not;
pracury€t - because of
abundance.
How is it possible that in the former verses from
Taittiriya Upanisad, when the word "maya is added
to anna, prana, manas and vijñana, means
modification and suddenly it changes to abundance in
the last verse?
Do you remember the analogy of the arundhati
star? I'm sure that you know it, because Sankaraexplains it in his bhasya.
The same way, the Upanisad show us first
anna, prana, manas and vijñana maya in order to help people to identify
the Brahman
Anna y pranamaya
manamaya
jñanamayavijñanamaya
anandamaya
It is InmmutableIt is Inconcebible
It is far and It is very near
Yes, I know this analogy; my master taught it to me. But the verses that begin with annamaya
form one sequence; hence, how is it that only
the last verse refers to Brahman while the other
refers to pradhana?
It is like describing certain parts of body of
a young lady and partly of a old lady
PranamayaAnnamaya
manomaya
Jñanamaya
vijñanamaya
Anandamaya ??
I agree with you in that these verses constitute a sequence,
therefore, we have to understand them with the same logic that they are explained. Next to each
verse where annamaya, pranamaya, manomaya , vijñanamaya are presented, there are
other verses where the Taittiriya Upanisaddescribes entirely each maya and not only their tail, arm, wing, etc.
This is given after annamayaverse and it refers to
pranamaya:
Different from this(annamaya), is the otherinner self, which consist of breath (…)Prana is its head, Vyana is its rigth arm. Apanais its left arm. Ether is itstrunk. The earth is its seat(support)
The devas breathe afterbreath (prana) so do man and cattle. Breath is the life of beings, therefore it is calledsarvayusha (all enlivining)
This is given after pranamayaverse and it refers to
manomaya:
Different from this (pranamaya), is the other inner self, whichconsist of mind (…)Yajus is itshead, Rik is its rigth arm. Samanis its left arm. The doctrine is itstrunk. The atharvangiras is itsseat (support)
He who knows the bliss of thatbrahman from whence allspeech, with the mind, turnsaway unable tu reach it, he never fears. Trhe embodied selfof this (consisting of mind) is thesame as that of the former
This is given after vijñanamaya verse and it refers to
anandamaya:
"Different from this (vijñanamaya) which consists of
understanding, is the other inner self which consists of
bliss, the former is (filled by this).It also has the shape of
a man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction
its right arm. Great satisfaction is its left arm.
Bliss is its trunk and Brahman is the tail or
support.“
"He who knows the
Brahmanas non-existing becomes himself none
existing. He who knows the
Brahmanas existing, know existing”
But if we accept the Brahman as ananda we must understand it as saguna Brahman! If
Brahman had joy and happiness it would be
opposed to nirvisesa or nirguna Brahman!
This is your problem not mine. I accept Vyasa’s conclusions as
he describes them and I don’t try to manipulate their words to confirm my pre-invented
concepts. He mentions in the Sutra I.1:14: tad-hetu vyapadesat, where He differentiates
Brahman from the jiva. Here he establishes the former is the cause of ananda of the latest.
That is the reason why I have taken this way
Sutra I.1:14tad-hetu-vyapade•€t ca
tat - of that; hetu - the origin;
vyapade•€t - because of the
statement; ca - also.
Excuse me, but you are speaking about duality jiva-brahman, which is
only fantasized inside of avidya. I´m sorry, but if
you find some ananda in your way I must tell you that the only thing You
will get is goodness happiness, because as long as You think in
dual concepts, You will be inside of avidya.
I´m sorry to you! The Sutra I.1:17 said: bheda vyapadesat.
This means that jiva is different from Brahman even in his
liberated state, because he becomes the perceiver,
and Anandamaya the perceived.
Sutra I.1:17bheda-vyapadeçäc ca
bheda - difference; vyapadeçät -
because of the statement; ca - also.
(The Supreme Personality of
Godhead and the individual spirit soul
are) different, because the Vedic
literature teaches this fact.
Govinda and Shambu continued discussing a little
more. They could not reach the same
conclusion. Who can say to have the true and only conclusion?
I can´t accept your conclusions, these are against the Br 3,7,23
which said: "there is no other seer or hearer
than the highest Lord". Besides, Br. IV. 4.6 describes how jiva become one after
reaching Brahman"
Actually, these statements mean that the jiva becomes "like"
Brahman and not actually Brahman.The different words which
are used to describe this event are: Eva, vava, Yatha,
Tatha and Iva, which means similarity
and no fusion.
What is the canon to say that my argument is better?
The best logic? The best analogy?
The best textual acceptation of the author?
What happened if the truth is beyond theses criterion?
The Upanisad and Vedanta sutra describe with many
(or not so many) words a special destination.
Perhaps, the best and only thing that we can do is to choose one of
these special destinations, explained in some of the bhasyas, and take on this way as Govinda
did.
Thank you!