In fact, that section of the MB, after showing pAncharAtra is alone adherent to the Veda, goes one step further and declares that yoga, sAnkhya and pAShupata are only as valid as they have nArAyaNa as their basis! Vide+
yathāgamaṃ yathā jñānaṃ niṣṭhā nārāyaṇaḥ prabhuḥ na cainam evaṃ jānanti tamo bhūtā viśāṃ pate+
[(In Yoga, sAnkhya and pAShupata), in accordance to tradition & aids to knowledge like logic, the ground or basis (for these systems) is the Supreme Lord, Nārāyaṇa. Those who are deluded by the darkness of ignorance brought on by beginningless karmas do not understand him]+
The implication is simple. The meditative techniques of the yoga system are valid in so much as the the Atma as the goal. That Atma has nArAyaNa as the inner self. The sAnkhyAs elaborate the tattvas of prakrti which again has nArAyaNa as antaryAmin.+
The pAShupata system worships Shiva, the Pati, who again has nArAyaNa as the inner self.+
Thus, these systems are criticized in so much as they do not realize that nArAyaNa is the ground of these systems. But the realities they advocate - viz., yoga, prakrti tattvas and Lord paShupati, are not denied -- merely understood to be ultimately lead to nArAyaNa.//
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The satapatha brāhmaṇa has a section (7.5.1.1 onwards) where meditation on Kūrma is enjoined. Let me translate select portions of the section that are particularly interesting+
kūrmamupadadhāti | raso vai kūrmo rasamevaitadupadadhāti
[He yokes himself to the form of Kūrma by meditation. Brahman who is Kūrma is bliss, it is this bliss he bestows on meditator.]
Rasa = Bliss. One who mediates on Brahman as ground of bliss, is possessed of that bliss+
yo vai sa eṣāṃ lokānāmapsu praviddhānām parāṅraso 'tyakṣaratsa
[He (as the innerself) is indeed the bliss of these worlds filled with waters (pancabhūtās), unfavorable to the bound selves. He exceeds the reach of words.]
This has parallels with the Anandavalli of Tai.Up.+
Nowadays, there is a tendency to claim any diligent worker is a "karma-yogi" and that karma yoga involves actions done without any expectation of fruits. Both are actually wrong assumptions.+
Firstly, karma yoga is an accessory to Brahma vidyA. Hence, shUdrAs are not eligible for it. So not everybody can be a "karma yogi". It is strictly traivarNika upAya.
Swami pillai Lokacharya summarizes the various activities that constitute karma yoga+
[He who is at the crest of the supreme abode (para), the mover (regulator) of samsAra (vyUha), who is the ruler of all (antaryAmin), the one born of his true resolve (vibhava), who leads those who practice yoga on him (archa). …]+
There are 3 sAma veda mantras drawn from Rg Veda, sixth mandala, seventh anuvAka. They are called “jyeShta sAmans” – the most principal sAmans. There is an interesting story behind this in tAndya brAhmaNa of Veda puruSha testing brahmA as below+
prajApatiH prajA asRRijata tA asmAt sRRiShTAH parAchya Ayan natsyati na iti bibhyatyaH
[prajApati created Rg, Yajus and Saman (prajAs). Upon being created, they became distant to him, as they feared he would eat them, ie, employ them without knowledge of Brahman as the end]+
brihadAraNyaka refers to the Rg, Yajus and Saman as offspring created by brahmA. So they are the “prajA” here. “Eating” refers to enjoying or experiencing. The Vedas wanted to test brahmA, to see if he had grasped their essence, so they hid themselves from him+
Wrt to jnAna and vairAgya being many/in plural, let me give you a small insight on the absolute brilliance of sri vaishnava AchAryAs. We will consider this invocatory stanza (thaniyan) of AchArya nAthamuni:
[Salutations to nAthamuni who is the treasure of both jnAna and vairAgya and the ocean of single minded devotion to bhagavAn.]+
Our AchAryAs while commenting on this shloka, ask a Q - "Why is he a treasure of jnAna and vairAgya? After all they are just 2 things while a treasure implies an abundance". The answer is that there are many things to develop jnAna about and many things to renounce (vairAgya)+