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    Samanvayaadhikarana of The Sutra Bhasya - So It Is Clear That The Atman Cannot Be

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    The verse explains that liberation is not achieved through yoga, Samkhya philosophy, karma (actions), or upasana (worship), but only through understanding the oneness of Brahman and the self. Sri Chandrashekara Bharati's commentary further explains that the knowledge gained from yoga and Samkhya is dualistic in nature. Moksha cannot be achieved merely through controlling the mind or sacrificial actions. Knowledge from Upanishadic worship also does not lead to true realization as Brahman. Since the self is eternal and of the nature of pure Brahman, it cannot be produced, attained, purified, or changed through karma.

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    Samanvayaadhikarana of The Sutra Bhasya - So It Is Clear That The Atman Cannot Be

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    The verse explains that liberation is not achieved through yoga, Samkhya philosophy, karma (actions), or upasana (worship), but only through understanding the oneness of Brahman and the self. Sri Chandrashekara Bharati's commentary further explains that the knowledge gained from yoga and Samkhya is dualistic in nature. Moksha cannot be achieved merely through controlling the mind or sacrificial actions. Knowledge from Upanishadic worship also does not lead to true realization as Brahman. Since the self is eternal and of the nature of pure Brahman, it cannot be produced, attained, purified, or changed through karma.

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    The verse explains that liberation is not achieved through yoga, Samkhya philosophy, karma (actions), or upasana (worship), but only through understanding the oneness of Brahman and the self. Sri Chandrashekara Bharati's commentary further explains that the knowledge gained from yoga and Samkhya is dualistic in nature. Moksha cannot be achieved merely through controlling the mind or sacrificial actions. Knowledge from Upanishadic worship also does not lead to true realization as Brahman. Since the self is eternal and of the nature of pure Brahman, it cannot be produced, attained, purified, or changed through karma.

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    11 views1 page

    Samanvayaadhikarana of The Sutra Bhasya - So It Is Clear That The Atman Cannot Be

    Uploaded by

    Silence Speaks
    The verse explains that liberation is not achieved through yoga, Samkhya philosophy, karma (actions), or upasana (worship), but only through understanding the oneness of Brahman and the self. Sri Chandrashekara Bharati's commentary further explains that the knowledge gained from yoga and Samkhya is dualistic in nature. Moksha cannot be achieved merely through controlling the mind or sacrificial actions. Knowledge from Upanishadic worship also does not lead to true realization as Brahman. Since the self is eternal and of the nature of pure Brahman, it cannot be produced, attained, purified, or changed through karma.

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    was refering to sri Chandrashekara Bharati of Sringeri Math 's commentary on Vivekachudamani.

    Its an excellent text worth having . So here is the verse that explains the importance of Brahma - atma -akyam and also explains why karma [including upasana and yoga] alone is not sufficient : Quote Verse 58 : na yogena na saNkhyena karmaNaa no na vidyayaa| brahmaatma-ekatva bhodena mokshasya sidyati nanyathaa || not by yoga, not by samkhya, not by karma nor by upasana is liberation achieved. Its only by understanding of the oneness of Brahman and the atma. Not otherwise. Sri Chandrashekara bharati swamiji explains it as follows: Moksha is not realised by the knowledge produced by yoga-shastras. For , that is only dualistic knowledge. Moksha does not arise merely by the control of activities of the mind. The same is true of the Saamkhya system propounded by the sage kapila. The samkhya system propounds the plurality of jivas. Nor can it arise by sacrificial activities described in the earlier portions of vedas. na vidyayaa: knowledge which relates to the several upasanas of the saguna brahman prescribed in the upanishads, even that will not lead to the realisation of kaivalya. Knowledge derived from yoga and saamkhya sutras relate only to a predicament of duality. .... Karma (action) has one of four kinds of effects: a) It is utpadyam: the production of soething in the form which did not exist previously. b) it is aapyam: it refers to something new or elsewhere which has to be attained. c) It is samskaaryam: it relates to purification or sanctification of what is impure or unsacred. d) It is vikaaryam: effective of chaneg of form.... atma is ever-existing nitya. So there is no question of its becoming produced anew. A person is Brahman already; so tere can be no talk of attaining it as a new state. It is nityasuddha brahmasvarupa; it is of the nature of eternal , pure Brahman. So it does not stand in need of purification or sanctification. Its unchanging; so it cannot be altered in its constitution. All this has been elaborated by Sri Bhagavatpada in his commentary on samanvayaadhikarana of the sutra Bhasya . So it is clear that the atman cannot be realised by karma which has for its effect production etc.

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