[Advaita-l] Taittiriya Upanishad question

[V Subrahmanian]

On Tue, Apr 12, 2011 at 5:22 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> The Jnani can shift from the kartA-bhoktA mode of the mind to the
> akartA-abhoktA truth of the Self as and
> when required in vyavahAra/paramAtma chintanam.
>
> praNAms
> Hare Krishna
>
> As said earlier katrutva-bhOktrutva is not the mode of the mind, it
> pertains to jeeva only...na cha asati katrutve
> tadupapadyEta....jeevasyaisha nirdeshO na buddheH...says shankara
> somewhere.


In Vedanta, jiva is defined as the chaitanya reflected in the antahkaraNa.
Without buddhi/manas/ahankara one cannot talk of a 'jiva'.  When these three
are separated, the remaining chaitanya is shuddha, Atma/Brahman.

The Bh.Gita 13th ch. 5 and 6 verses (on kshetra dharma) and the bhashyam may
be studied to get a clarity on this topic.


> When he realizes that he was/is/will be akarta-abhokta, he
> would never ever entertain these notions again...jnAnAvasthA or
> adviteeyatva is not reversable state to say yesterday jnAni was abhokta
> but today due to some unavoidable circumstances he has become bhokta and
> switched his mode from abhokta to bhOkta.
>

This is the result of not studying the shAstra in the way it has to be.
That is the reason I provided several examples from the Panchadashi.  The
sutra and bhashya are very clear that 'bhogena eva praarabdha kshayaH' even
for a jnani.  The Jnani will not have identification in the form of 'I,the
shuddha chaitanya, Atma, am the bhoktaa'.  He will be the witness of the
bhoga that takes place at the body-mind apparatus level. He knows that the
bhoktA is the mind, the reflected consciousness. (again see bhashya referred
above from 13th chapter) At that time, when he says, 'I have a headache' he
does not *become* a samsari and thereby gets a rebirth.  If he says 'I will
write a bhashya/I shall conquer all my opponents' he does not become a kartA
in the sense of a samsaari.  A jnAni can perfectly use the
kartrtva/bhoktrtva for vyavahara without tainting his realization.  That is
what is seen all over the scriptural works.

guNaa guNeShu vartante iti mattvA na sajjate.  Shankara has left no doubt in
understanding this. For 'gunaaH' He has said: body-mind apparatus.  The
Jnani knows this and the kshetrajna witnessing the kshetradharma. That is
the purpose of the words 'iti mattvA'/ etad yo vEtti. This vishaya-vishayi
bhAva is what discrimination is and the Jnani has this is perfect measure.
It is again to be remembered, based on the Gita/Shankara teaching that the
Jnani's understanding is: vishayI is satyam and vishaya is mithya.

Regards,
subrahmanian.v

>
>