Vakya Vritti is a Vedantic textbook, a small treatise, that concerns itself with the detailed and elaborate explanation of two Mahāvākyas – aham brahmāsmi and tat tvam asi which great Sruti sentences are intended to give a direct perception of Brahman. In his Laghu vakya vritti Adi Shankara deals with the former vakya only. laghuvAkyavRRittiH || sthUlo mAMsamayo deho sUkShmaH syAdvAsanAmayaH | j~nAnakarmendriyaiH sArdhaM dhIprANau tachCharIragau || 1|| aj~nAnaM. Laghu vakya vritti of Sri Adi Sankaracharya is a Prakarana Grantha that teaches the meaning of the Mahavakyas. Mahavakyas are Sentences.
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Laghu-Vakya-Vritti of Sri Sankaracharya with Commentary
Mahavakyas are Sentences from the Upanishads which convey the oneness of Jiva and Brahman. And Brahman is the Supreme Self, which does not need this teaching. So how is this identity to be revealed? Thus Mahavakyas are formulas that need to be meditated upon.
Vakya Vritti – Wikipedia
They vritgi like Zen Koans whose meaning can be seen by being. Like Bhagavan Ramana’s “Just Be”. If a vrityi asks: To whom is this statement addressed When a student asks this, the answer is What can it mean to Just Remain. If a student “Tries” to Just Be and meditates upon the meaning of this one phrase The phrase Comes to Life and he Just Remains. Mahavakyas are such statements from the Upanishads.
While there can be many such statements, a few are chosen for discussion. The aim of the discussion is to guide the student in using the mahavakya for meditation Its a way of leading the student by hand. Yet, its important to understand that They have to be inquired into Laghu vakya vritti is an abridged version of Sankaracharya’s text “Vakya Vritti”. In Vakya Vritti Sankaracharya explains two mahavakyas: Tat tvam asi and Aham Brahmasmi.
Herein Laghu vakya vrittionly one mahavakya is discussed “aham Brahmasmi”.
In my view, the method of inquiry is just the same Nagaraj Hero Member Posts: Isn’t this the real education really? But what is the use without the Paraa Vidya? Dear Udai, Vakya Vitti is unique work among all other works of Adi Shankara which directly gives out the ultimate reality in our palm, like Hastamalaka.
What is the individualised Self? What, then is the Universal Self? Hoow can they both be indentical?
I Shall answer your question. Who else can be the individual Self Jiva other than yourself, that asks me this question, “Who am I? There is no doubt it. You alone are the Brahman! Ramana Lagyu – All scriptures without exception proclaim that for attaining salvation, the mind should be subdued.
And once one knows that control of the mind is their final aim, it is futile to make an interminable study of them. One should realise the Self by the Eye of wisdom. Does Rama need a mirror to recognise himself as Rama?
Therefore, it is futile to seek by means of the study of lwghu scriptures, the Self that has to be realised by summarily rejecting even the five sheaths. To keep the mind constantly turned within and to abide thus in the Self is alone Atmavichara Self-enquirywhereas dhyana meditation consists in fervent contemplation of the Self as Sat-Chit-Ananda Being- Consciousness-Bliss. The Realised Man stands forth as That to which all the attributes enumerated by the scriptures refer. To him therefore, these sacred texts are of no use whatever.
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