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.For we see thatthe injunctions relating to Dharma vary according to Ashrama and caste (Varna-bheda).Such texts aspraise any particular Vidya are addressed to those who are Adhikari therein, and their object is to inducethem to follow it.Such texts again as disparage any Vidya are addressed to those who are not Adhikaritherein, and their object is to dissuade them from it.Nor again should these words of blame (or praise)be taken in an absolute sense, that is otherwise than relatively to the person to whom they are addressed.Yani tattad vidyaprashamsakani vacanani tani tattadadhikarinam pratyevapravartakani.Yani ca tannindakani tani tattadan-adhikarinam prati nivartakani.Napunarnahi nindanyayena vidheya-stavakani(Bhaskararaya's Introductory Commentary to Nityasodashikarnava Tantra, p.2).In early infancy, parents and guardians encourage the play of the child in their charge.When the age ofstudy is reached, the same parents and guardians chastise the child who inopportunely plays.This we allsee.A male of the three higher castes should, on the passing of the age of play, learn his letters and thenmetre (Chhandas) in order to master language.The Agni Purana has many texts such as "Faultless is agood Kavya"; all of which encourage the study of Kavya.We also come across prohibitions such as "Hewho has mastered the subject should avoid all discussion relating to Kavya".When the object to begained by the study of Kavya is attained and competency is gained for the next higher stage(Uttarabhumika), it is only a harmful waste of time to busy oneself with a lower stage (Purvabhumika),http://www.sacred-texts.com/tantra/sas/sas12.htm (2 of 8)07/03/2005 16:02:57 Chapter Twelve: Alleged Conflicts of Shastraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228in neglect of that higher stage for the Sadhana of which one has become competent.This is the meaningof the prohibition.Again the injunction is to study Nyayashastra so as to gain a knowledge of the Atmaas it is, and other than as it appears in the body and so forth.The texts are many such as "By reasoning(Shungga) seek the Atma".Shungga=Hetu=Avayavasamudayatmakanyaya, that is Logic with all its fivelimbs.When it is known that the Atma as such is other than the body, is separate from the body and soforth, and the means which lead to that knowledge are mastered, then man is prohibited from occupyinghimself with the subject of the former stage (Purvabhumika) by such texts as "Anvikshiki and Logic(Tarkavidya) are useless" (Anvikshikim tarkavidyamanurakto nirarthikam).Injunctions such as "Thewise should practice Dharma alone (Dharmam evacaret prajnah)" urge man towards the next stage(Uttarabhumika).The study of the Purvamimamsa and the Karmakanda in the Vedas is useful for thispurpose.When by this means Dharma, Artha and Kama are attained, there arises a desire for the fourthPurushartha (Liberation or Moksha).And therefore to sever men from the former stage (Purvabhumika)there are texts which deprecate Karma such as (Mund.Up.1-2, 12) "By that which is made cannot beattained that which is not made" (Nastyakritah kritena).Vashishtha says that these (earlier stages) areseven and that all are stages of ignorance (Ajñanabhumika).Beyond these are stages of Jñana.For theattainment of the same there are injunctions relating to Brahmajñana which lead on to 'the next higherstage, such as (Mund.Up.I.2, 12) "He should go to the Guru alone" (Sa gurum evabhigacchet), "Listen(Br.Ar.II.4, 5, IV.5, 6), oh Maitreyi, the Atma should be realized" (Atma va are drashtavyah).Somesay that the Jñanabhumikas are many and rely on the text "The wise say that the stages of Yoga aremany".The holy Vashishtha says that there are seven, namely, Vividisha (desire to know), Vicarana(reflection), Tanumanasa (concentration), Sattvapatti (commencement of realization), Asamshakti(detachment), Padarthabhavini (realization of Brahman only) and Turyaga (full illumination in the fourthstate).The meaning of these is given in, and should be learnt from, the Jñanashastra of Vashishtha.These terms are also explained in Brahmananda's Commentary on the Hathayoga Pradipika (1-3).Hisaccount differs from that of Bhaskararaya as regards the name of the first Bhumika which he callsJñanabhumi or Subheccha and the sixth is called by him Pararthabhavini and not Padarthabhavini.Thesense in either case is the same.According to Brahmananda, Jñanabhumi is the initial stage of Yogacharacterized by Viveka, Vairagya, and the six Sadhanas beginning with Sama and leading toMumuksha.Vicarana is Shravana and Manana (Shravanamananatmika).Tanuminasa=Nididhyasanawhen the mind, the natural characteristic of which is to wander, is directed towards its proper Yoga-object only.These three preliminary stage are known as Sadhanabhumika.The fourth stage Sattvapatti isSamprajñatayogabhumika.The mind having been purified by practice in the three preceding Bhumikasthe Yogi commences to realize and is called Brahmavit.The last three stages belong toAsamprajñatayoga.After attainment of Sattvapatti Bhumika, the Yogi reaches the fifth stage calledAsamshakti.Here he is totally detached and in the state of wakening (Vyuttishthate).As such he iscalled Brahmavid-vara.At the sixth, or Pararthabhavini Bhumika he meditates on nothing butParabrahman (Parabrahmatiriktam na bhavayati).He is supremely awakened (Paraprabodhita) and isawake (Vyuttishta).He is then called Brahmavid-vanyan.In the last or seventh stage (Turyyaga) he isBrahmavidvarishta, and then truly attains illumination in itself (Svatahparato va vyutthanam prapnoti).The Upanishads and Uttaramimamsa are helpful for this purpose (Upayogi) and should therefore bestudied,http://www.sacred-texts.com/tantra/sas/sas12.htm (3 of 8)07/03/2005 16:02:57 Chapter Twelve: Alleged Conflicts of Shastraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Brahmajñana again is of two kinds: namely, Seabed and Aparokshanubhavarupa.Understanding of themeaning of Shastra (Shashtradrishti), the word of the Guru (Gurorvakyam) and certainty (Nishcaya) ofthe unity of the individual self (Sva) and the Atma.are powerful to dispel inward darkness, but not themere knowledge of words (Shabdabodha); (See Yogavashishtha, Utpatti, Kh.IX.7-16).Therefore, whenthe Shabdabhumika is attained one should not waste one's time further at this stage, and there are textswhich prohibit this.Thus (Br.Ar.III, 5-1) "Having become indifferent to learning let him remain simpleas in childhood" (Pandityannirvidya balyena tishthaset).Between the second and third of the seven stages (Bhumika) there is the great stage Bhakti.Bhaktimimamsa (e.g., Narada Sutra, Sanatsujatiya) is helpful and should be studied.Bhakti continues tothe end of the fifth Bhumika.When this last is attained the Sadhaka gains the fifth stage which isAparokshanubhavarupa.This is Jivanmukti; Following closely upon this is Videhakaivalya.In the text"From Jñana alone Kaivalya comes (Jñanad eva tu kaivalyam), the word Jñana signifies something otherand higher than Anubhava (Anubhavaparatva).In Nyaya and other Shastras it is stated that Moksha willbe attained by mastery in such particular Shastra, but that is merely a device by which knowledge of thehigher stage is not disclosed
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