Sarva Vedanta Siddhanta Sangraha-सर्व वेदांत सिद्धांत सारा संग्रह-By-Vid.Sri.Rajagopala sharma Ji

Part-65
Sarva Vedanta Siddhanta Sangraha-सर्व वेदांत सिद्धांत सारा संग्रह-By-Vid.Sri.Rajagopala sharma Ji
Shankaracharya is the author of this text that contains a little
over 1000 verses. Swamiji has lectured on a few select verses
taken from the first 250 verses. The long title of the text is
abbreviated as SVSSS for ease of reference. The meaning of the
title is quite explicit. Vedanta refers to the final portion of the
Vedas, also called Upanishads. This is the portion dealing with
Vedic philosophy, the study of fundamental concepts dealing
with nature of man, world, God, and relations amongst them:
Jiva, Jagat, Iswara sambandhaha.
The first portion of the Vedas, called purva mimamsa,
constitutes the religious portion. It deals with the way of life as
against the view of life. The religious portion appears first since
without a religious way of life, philosophical teaching cannot be
absorbed. Without that prior preparation, the philosophical study
will degenerate into a mere academic study, thus stripping of its
real purpose, which is transformation of one’s life. Consequently,
Vedic culture is essential for preparing one for Vedanta.
Shankara concentrates only on Vedanta in this text. It does not
mean he considers the religious portion as unimportant. He only
assumes that the prior condition is fulfilled. The word Siddhanta
means the central teaching, which is based on analysis. It refers
to an analytically arrived conclusion. The word Saraha in the title
means the very essence. Otherwise the treatment becomes
voluminous. It dwells only on the essence of Upanishadic
conclusions. The word Sangraha in the title means the same as
Saraha. The central meaning is ` proper presentation of the
essence of Upanishadic teachings.’ It indirectly suggests that the
conclusions are not his but only the manner of systematic
presentation, the pedagogy, is his. The scriptural teaching,
sastric teaching, is called Prakarana Grantha. It is not a
commentary (bhashya) but an independent work based on
Upanishadic teaching.
Swamiji’s selected verses, some 110 of them, from the first 250
verses of the text deal with qualifications needed for SelfKnowledge. This is singled out for its importance since
assimilation of later knowledge cannot be complacent about
these preparations.
The first three verses are Vedanta slokas devoted to prayer for
the removal of obstacles for the study. The first verse is
dedicated to the teacher, the guru: namaskaras to guru. The
second verse is on Iswara namaskara, and the third verse in on
Vinayaka namaskara. Shankara’s guru is Govinda
Bhagavatpada; it also refers to the adi guru. Govinda has
several meanings; it can mean one who can be known only
through scriptural studies. Teaching step by step is called
Upadesa. Knowledge of ultimate reality is called akhanda
ananda. Note Shankara does not use Brahman or Atman for
connoting ultimate reality but prefers the word ananda meaning
bliss.
Iswara namaskaram is for surrender to the Lord, also called
Iswara saranagati. The devotee entertains the attitude, ` I am
dasaha’, or I am a servant of the Lord. The feeling of duality
between the devotee and the Lord is maintained. (Both soham
and dasoham are correct and are used in different contexts; in
soham, one claims identity with the Lord, and in dasoham, and
the master—servant relationship is entertained. The standpoint
of the former is of a sakshi while the standpoint of the latter is of
an ahankaraha.) Surrender to God is as ahankaraha and, as an
author, Shankara is functioning as ahankaraha. There is no
contradiction when the standpoint is made clear. He described
the Lord both from his Saguna and Nirguna svarupam, his lower
and higher nature. The higher nature is indivisible. It is the
nature of sachidananda: existence, consciousness, and bliss. He
is inaccessible to all instruments of knowledge. He is
incomprehensible which is really my own higher nature. One
cannot do namaskaram to this higher nature.
The question might arise as follows. Shankara is a jnani. Does he
have a desire arising from the fact that he is surrendering to the
Lord who is also described as shelterless shelter? We never said
that Jnanis have no desire. Even Bhagavan has desires in
creating this universe. But there is a difference: a jnani has nonbinding desires which do not disturb the mind. He can only
entertain shudda Kama. The second question is: `how can one
convert asudha Kama into sudha Kama’? The answer is that
vedantic jnanam alone can do the conversion.

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