Scripture Gist
Sadhana Panchakam
|
This text is written by Adi Shankaracharya; it is also called उपदेश-पञ्चकम
(upadesha-panchakama) or सोपान-पञ्चकम (sopana-panchakama) |
- In brahmacharyashrama, the students had monthly holidays on अष्टमी (ashtami), चतुर्दशी
(chaturdashi), पौर्णिमा (paurnima), अमावस्या
(amavasya) etc.
- The उत्तरायण (uttarayana) part of the year (roughly Jan-to-June) was for वेदाङ्ग
(vedanga) studies while the दक्षिणायन (dakshinayana) part of the
year (roughly June-to-Dec) was for वेद (veda) studies.
- Total 18 branches of Knowledge available for study were:
(I) Four Vedas: ऋक् (rik), साम्
(sam), यजुर् (yajur), अथर्व (atharva)
(II)Six vedanga: 1. शिक्षा (shiksha) -
Nose of वेद-पुरुष (veda-purusha) (How to pronounce, phonetics)
2. व्याकरण (vyakarana) - Mouth of veda-purusha
(How to regulate the speech; grammar)
3. निरुक्तम् (niruktam) - Ear of
veda-purusha (How to understand the words; etymology)
4. ज्योतिष (jyotisha) - Eye of veda-purusha
(Knowledge of तिथि [tithi], नक्षत्र [nakshatra] etc.,
base for mathematics, astrology & astronomy)
5. छन्दस (chhandasa) - Feet of veda-purusha
(Meter for श्लोक [shloka]; prosody)
6. कल्प (kalpa) - Hands of veda-purusha
(Procedures for performance of rituals)
(III) Four उपाङ्ग (upanga): 1. नैयायिक
(naiyayika) - like modern physics, things were studied based on प्रमाण pramana (means of
knowledge) like प्रत्यक्ष pratyaksha
(direct sense perception), अनुमान anumana (inference) etc.
2. मीमांसा (mimamsa) - methods of analysis of Veda;
Jaimini Sutras
3. पुराण (purana) - this includes इतिहास
itihasa (history) like Ramayana, Mahabharata also
4. धर्मशास्त्र (dharmashastra)
- स्मृति smrti from Manu, Yajnyavalkya, Parashar etc.
(IV) Four उपवेद (upaveda): 1. आयुर्वेद
(ayurveda) - Medicine
2. धनुर्वेद (dhanurveda) - warfare techniques
3. गन्धर्ववेद (gandharvaveda) - Dance, Music, Drama etc.
4. अर्थशास्त्र (arthashastra) - Economics
(1.2) तदुदितं कर्म (taduditam karma) - karma
enjoined in Vedas
सु अनुष्ठीयताम्
(su anushthiyatam) - Do it properly with care and attention
- वैदिक कर्म (vaidika karma) :
1. नित्य (nitya) - समिधा-दानम्
(samidha-danam) for ब्रह्मचारी (brahmachari), अग्निहोत्र
(agnihotra) for गृहस्थ (grihastha)
2. नैमित्तिक (naimittika) - Based
on particular tithi or occasion
3. काम्य (kamya) - for specific desire fulfillment like पुत्रकामेष्टी यज्ञ
(putrakameshti yajna)
4. प्रायश्चित्तः (prayashchittah)
- to ward of evil effect of पापः (papah) done
- Vaidika lifestyle had in all forty संस्कार-विधी
(samskara-vidhi) for a human being, starting from conception till funeral pyre!
[गर्भाधान (garbhadhana), पुंसवन
(pumsavana), सीमोन्तोनयन (simontonayana), जातकर्म
(jatakarma), नामकरण (namakarana),
अन्नप्राशन (annaprashana), निश्र्कमण (nishrkamana), कर्णवेदना
(karnavedana), चौल (chaula), उपनयन upanayana,
प्राजापत्य
(prajapatya), आग्नेय (aagneya), सौम्य (saumya), वैश्वदेव
(vaishvadeva), समावर्तन (samavartana), विवाह
(vivaha),
अग्निहोत्र (agnihotra), 7 पाकयज्ञ
(pakayajna), 7 हविर्यज्ञ (haviryajna), 7 सोमयज्ञ
(somayajna), वाजपेय (vajapeya), अन्तेष्टि
(anteshti)]
(1.3) ईशस्य विधीयताम् (ishasya vidhiyatam)
- offering all karma to Lord
अपचितिः (apachitih) - worship
- karma to be done with virtues like दया (daya), क्षान्ति
(kshanti), शौच (shauchya), अनायास (anayasa), मङ्गल
(mangala),
अकार्पण्य (akarpanya), अस्पृहा
(aspruha)
- If all the rites enjoined in Vedas, during human life-time, are done endowed with above गुण
(guna),
then one attains ब्रह्मलोक (brahmaloka)
- 33 gods = 8 वसु (vasu) + 12 आदित्य
(aditya) + 11 रुद्र (rudra) + 2 अश्विनिकुमार
(ashvinikumara)
- All the results of actions should be accepted as ईश्वर-प्रसाद
(ishvara-prasada) i.e. inculcating प्रसाद-बुद्धि (prasada-buddhi)
- ishvara - the all pervading Order in phenomenon; pervades everything yet remains unaffected
(1.5) पापौघः परिधूयताम् (papaughaa paridhuyatam) - Do karma which can wash away your earlier papa?
(2.5) Importance of गुरु-शिष्य परम्परा guru-shishya parampara (सम्प्रदाय sampradaya)
- In Upadesh-Sahasri Shankaracharya says, असम्प्रदायवित् मूर्खवत् त्यजेत्
asampradayavit murkhavat tyajet (one who does not belong to any sampradaya, should be given up as a fool)
- आचिनोति शास्त्रार्थान्
आचारे स्थापयत्यपि स्वयम् आचरते यस्मात्
तस्मात् आचार्य इति स्मृतेः
achinoti shastrarthan achare sthapayatyapi svayam acharate yasmat tasmat acharya iti smruteh (One who is well versed in scriptures,
properly directs students as per scriptures, and himself follows scriptures is called acharya)
- केवल श्रोत्रिय (kevala shrotriya) : one who
has listened to scriptures but has not assimilated the knowledge; श्रोत्रिय ब्रह्मनिष्ठ
(shrotriya brahmanishtha) : one who has listened to scriptures and has also assimilated the knowledge; केवल ब्रह्मनिष्ठ
(kevala brahmanishtha) : is ज्ञानी (jnani) but not aware of scriptures
(2.7) Ask for ब्रह्मज्ञान (brahmajnana) from Guru - अ,उ,म् are involved in pronounciation of any word in any language
and hence without AUM no language is possible. It is the source of all words and sounds. Mandukya Upanishad deals with all the मात्रा
(matra) of AUM and their identification with three states of waking, dreaming, and sleeping. The अर्धमात्रा
ardhamatra (silence after the AUM) represents तुरिय turiya (Transcendent Self) which
is the substratum for all three states and unchanging, infinite witness of the states.
एक अक्षरम् (eka aksharam) - ॐ Om - name of Brahman
(2.8) श्रुतिशिरोवाक्यं समाकर्ण्यताम्
(shrutishirovakyam samakarnyatam) - Study the Upanishads 1. प्रज्ञानं ब्रह्म
(prajnanam brahma) - from तैतिरीय उपनिषद्
(taitiriya upanishad) of ऋग्वेद (rigveda);
- The महावाक्याः (mahavakyah) Great Dictums
it is called लक्षण वाक्यम् (lakshana vakyam) (Defination)
2. तत्वमसि (tatvamasi) - from छान्दोग्य उपनिषद्
(chhandogya upanishad) of सामवेद (samaveda);
it is called उपदेश वाक्यम् (upadeaha vakyam) (The Teaching)
3. अयमात्मा ब्रह्म (ayamatma brahma) -
from माण्डूक्य उपनिषद् (mandukya upanishad)
of अथर्ववेद (atharvaveda);
it is called अनुभव वाक्यम् (anubhava vakyam) (Experience of Self)
4. अहं ब्रह्मास्मि (aham brahmasmi) -
from बृहदारण्यक उपनिषद्
(brihadaranyaka upanishad) of यजुर्वेद (yajurveda);
it is called प्रस्थान वाक्यम्
(prasthana vakyam) (Realization echoed in life)
These are the famous four mahavakyah from Vedas but they are not the only ones; any vakyam which conveys the
identity between soul and Supreme Self (जीवेश्वरैक्य
jiveshvaraikya) is called महावाक्यः (mahavakyah) e.g. पूर्णमदः पूर्णमिदं
(purnamadah purnamidam), सत्यं ज्ञानम् अनन्तम्
(satyam jnanam anantam) etc.
(3.1) वाक्यार्थश्च विचार्यताम्
(vakyarthashcha vicharyatam) - May you enquire into the meaning of mahavakyah
- follow the श्रवण (shravana), मनन (manana), निदिध्यासन
(nididhyasana) process
- कार्य-कारण-प्रक्रिया
(karya-karana-prakriya) in Chhandogya Upanishad; pot is nothing but clay, if clay is removed
there is no pot, reality and existence of pot is clay; reality and existence of body-mind-complex and world is Self.
- Objective reality i.e. outer world and Subjective reality i.e. inner world both are मिथ्या
mithya
i.e. सद्-असद्-भ्याम् अनिर्वचनीयम्
sad-asad-bhyam anirvachaniyam (can not be said to 'exist' or 'not exist')
(3.2) श्रुतिशिरःपक्षः समाश्रीयताम्
(shrutishirahpakshah samashriyatam) - Have faith in the teaching 1) उपक्रम-उपसंहार
(upakrama-upasamhara) - introduction and conclusion
(3.3) दुस्तर्कात् सुविरम्यताम्
(dustarkat suviramyatam) - Avoid wrong understanding
- अस्ति इति वदति
(asti iti vadati) - आस्तिक दर्शन (astika darshana)
i.e. न्याय (nyaya), वैशेषिक (vaisheshika), सांख्य
(sankhya), योग (yoga), पूर्व-मीमांसा
(purva-mimamsa), and उत्तर-मीमांसा (uttara-mimamsa)
believe in authority of Veda while the नास्तिक (nastika) i.e. बौद्ध
(bauddha), जैन (jaina) do not believe in the authority of Veda. Any wrong understanding of nature
of 'I' and 'world' could lead an aspirant to unfulfilled state. Vedanta i.e. uttara-mimamsa has developed the most matured and
ultimate understanding of self and Reality.
- For the तात्पर्य-निर्णयम्
tatparya-nirnayam (establishing the conclusion) of any book/scripture
following षड्-लिङ्ग shad-linga (six indicators) are applied:
2) अभ्यास (abhyasa) - repetition
3) अपूर्वता (apurvata ) - uniqueness
4) फल (phala) - result
5) अर्थवाद (arthavada) - praise
6) उपपत्ति (upapatti) - logic
(3.4) श्रुतिमतस्तर्कोऽनुसंधीयताम् (shrutimatastarko'nusandhiyatam) - proper understanding of the import of shruti statements; deeply cogitating on it and firmly establishing it in heart/intelect.
- Strict adherents of ज्ञानमार्ग jnanamarga (path of Knowledge) do not believe in चित्तवृत्ति निरोध chittavritti nirodha (control of mind) mentioned in योगशास्त्र (yogashastra) since according to them the effect - चित्त (chitta) being non-different from the cause - सद्वस्तु (sadvastu), only Self-Knowledge is required to dispel the illusion of separateness of effect, thus and chittavritti nirodha is futile excersice into eternity! Hence according to them, there is no need of मनोनाश manonasha; thus the terms 'साधक sadhaka', 'self-realization' and 'enlightenment' are not preferred by them, they use instead the terms 'जिज्ञासू jijnasu', 'self-knowledge', and 'wisdom'; the subtle difference indicated by the terms characterizes the direct approach of ज्ञानमार्गी jnanamarga. Also they regard that ज्ञान jnana alone is able to give मुक्ति mukti and not भक्ति bhakti, कर्म karma, योग yoga etc.
(3.8) बुधजनैर्वादः परित्यज्यताम्
(budhajanairvadah parityajyatam) - Give up arguments with wise people
- वादः (vadah) - discussions between two people (constructive)
- संवादः (samvadah) - e.g. between teacher and student
- जल्पः (jalpah) - not listening to others; just forcing own
opinion e.g. Indian Parliament!
- वितण्डवादः (vitandavadah) -
shutting down others
(4.1) क्षुद्व्याधिश्च चिकित्स्यताम् (kshudvyadhishcha chikitsyatam) - treat hunger like disease
- Chhandogya Upanishad (6.5) mentions how hunger and thirst function; it also mentions
the transformation of food eaten as:
1) Solid food - gross part is converted to stool
middle part is converted to flesh
subtle part is converted to mind
2) Liquid food - gross part is converted to urine
middle part is converted to blood
subtle part is converted to vital-forces (prana)
3) Fire food (oil, ghee) - gross part is converted to bones
middle part is converted to marrow
subtle part is converted to speech (vaak)
- Types of food: भक्ष्यम् (bhakshyam) - chew and eat (solid food)
भोज्यम् (bhojyam) - semi-sold food
चोष्यम् (choshyam) - food that is to be sucked
लेह्यम् (lehyam) - food that is to be licked
- Bhagawad-Gita chapter 17 takes about सत्वः (satvah), रजः (rajah), तमः
(tamah) aspects of food
(4.7) औदासीन्यमभीप्स्यताम्
(audasinyamabhipsyatam) - do not depend on sympathy of people
- Four types of संन्यासी (sannyasi):
1. कुटीचक (kutichaka) - stays in one place
2. बहूदक (bahudaka) - wanders and depends on माधुकरी भिक्षा
(madhukari bhiksha)
3. हंस (hamsa) - carries symbols like ???? (danda) etc.
4. परमहंस (paramahamsa) - free from external symbols
(5.1) एकान्ते सुखमास्यताम्
(ekante sukhamasyatam) - enjoy solitude - देव-पूजनम् (deva-pujanam)
द्विज-पूजनम् (dvija-pujanam) - ब्राह्मण-पूजनम्
(brahmana-pujanam), पञ्चमहायज्ञ (panchamahayajna) etc.
- एकश्च असौ अन्तः
(ekashcha asau antah) - One without second in Self and end of all struggles/pursuits; जीवनमुक्ति
(jivanamukti)
- Bhagawad-Gita (16th chapter) - शारिरीक तपः
(sharirika tapah) involves
गुरु-पूजनम् (guru-pujanam) - यथा देवे तथा गुरौ
(yatha deve tatha gurau) from श्वेताश्वतर उपनिषद्
(Shvetashvatara Upanishad)
प्राज्ञ-पूजनम् (prajna-pujanam) - Worshiping Wise,
Realized people,
शौचम् (shaucham) - external cleanliness
आर्जवम् (arjavam) - mind, speech, action in one line
ब्रह्मचर्य (brahmacharya) - purity of lifestyle, staying away from
sense-pleasures, no मिथ्याचार (mithyachra)
(5.2) परतरे चेतः समाधीयताम्
(paratare cetah samadhiyatam) - establish mind in Self
- मनःप्रसाद (manahprasada) - clarity
of thought, no cluttering, मानस-तपः (manasa-tapah) as mentioned in Gita (16);
भाव-संशुद्धि (bhava-samshuddhi);
Gita 16th, 17th, 18th chapters deal with life-style aspects and practical techniques related to sadhana
(5.3) पूर्णात्मा सुसमीक्ष्यताम्
(purnatma susamikshyatam) - ईश्वर (ishvara) i.e. our higher self is everything and everybody
(5.4) जगदिदं तद्बाधितं दृश्यताम्
(jagadidam tadbadhitam drishyatam) - world is a projection of Self and it can be negated by Self-Knowledge
(5.5) प्राक्कर्म प्रविलाप्यताम्
(prakkarma pravilapyatam) - neutralize bad प्रारब्ध (prarabdha) by good actions
(5.6) चितिबलान्नाप्युत्तरैः श्लिष्यताम्
(chitibalannapyuttaraih shliiyatam) - by the strength of Knowledge do not worry about future
(5.8) अथ परब्रह्मात्मना स्थीयताम्
(atha parabrahmatmana sthiyatam) - thereafter live in the awareness of Brahman!
- Bhagawad-Gita second chapter स्थितप्रज्ञ-लक्षणः
(sthitaprajna-lakshanah)
- यदा चर्मवदाकाशं
वेष्टयिष्यन्ति मानवाः। तदा देवमविज्ञाय
दुःखस्यान्तो भविष्यति॥
- Shvetashvatara Upanishad 6.20
(yada charmavadakasham veshtayishyanti manavah| tada devamavijnaya dukkhasyanto bhavishyati||)
---------------------------------------------------------------
(Notes from study of the text at Sri Swami Chidbhavananda Ashramam, Vedapuri, Theni
from 16-12-2014 to 30-12-2014 under Acharya Swami Sarvananda Saraswati)
The pdf for the text can be downloaded from Scripture PDFs
****************************|| ॐ तत् सत् ||****************************
