[Advaita-l] Samit Pani, do we really have to stretch this ??

[balagopal ramakrishnan]

>>>"samit" is the upa-lakSaNa as mentioned in vedantasara.

These days, instead of 'samit', an android phone with a working internet connectivity to a 'realised guru' who can guide one through the maze of 'samsara' aided by the 'sastra' and grace of god should do the work! Not forgetting to carry suitable gifts & prostrate with humility -'shiShyaste.aha.n shAdhi mA.n tvA.n prapannam'

Regards

Balagopal
PS: even this forum is helping mumukshus in keep going forward.

 



On Tuesday, 29 October 2013 2:52 PM, Sujal Upadhyay <sujal.u at gmail.com> wrote:
 
Namaste,

@ Nithin ji,

Prarabhdha is negated by BG 4

*Adhyaropa*

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।

3.5 Because, no one ever remains even for a moment without doing work. For
all are made to work under compulsion by the gunas born of Nature.

*ApavAda*

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।।4.37।।

4.37 Just as burning fire turns fuel to ashes, O Arjuna, so does the fire
of knowledge turn all Karma to ashes.

The explanation for Prarabhdha is only for the those who cannot believe
when they see Jnani undergoing suffering or getting sick, etc. Else how can
one attain Jnana if there is anything left in mind.

Here in BG, Bhagavan says all karmas, which includes Prarabhdha too.

Sri Ramakrishna says that just to retain the connection with body, a Jnani
shows some interest in or attachment to object like having interest in a
particular type of food, etc. If one stay in Nirvikalp samadhi for 21 days,
then body, like dry leaf, would drop off. Some like Sukhdev ji retained ego
of knowledge. This ego is pseudo and is like a burnt rope or like a sword
which is touched by philosopher's stone (parasmani). Technically it is God
who is working or expressing himself through the body of Jnani. Everything
happens spontaneously. Life is a happening.

Jivan Mukta Gita and Atma Vidya Vilas would be helpful.

If anything remains in mind, then mind is not destroyed. Hence everything
empties. Even Prarabhdha is burned by fire of knowledge.

OM

Sujal

OM

Sujal Upadhyay

"To disconnect from the self and to become Aware of anything else is
nothing but unhappiness" - Bhagawan Ramana Maharshi

He who has faith has all
He who lacks faith, lacks all
It is the faith int he name of lord that works wonders
FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna


On Tue, Oct 29, 2013 at 2:26 PM, Nithin Sridhar <sridhar.nithin at gmail.com>wrote:

> When it is said that Jnani has no Karma, it means that Jnani who remains in
> Paramartika Dasha, for him no Karma binds. But, a Jivan-Mukta remains in
> his body till his Prarabda Karma is extinguished. Hence, even many
> Householders have become Jnani's. The examples can be that of King Janaka
> or Rishi Vashista etc. In the recent times the example of Lahari Mahasaya
> can be given.
>
>
> http://nithinsridhar.wordpress.com/2013/10/29/random-musings-part-17-the-state-of-jnana/
>
> -Nithin
>
>
> On Tue, Oct 29, 2013 at 11:49 AM, Bhaskar YR <bhaskar.yr at in.abb.com>
> wrote:
>
> > praNAms Sri Venkatesh prabhuji
> > Hare Krishna
> >
> > Just my few additional thoughts :
> >
> > In Advaita Parampara we can see Rishis like Vasishtha, Sakti, Parashara,
> > Vyasa and Suka. Those Rishis were householders living with wives and
> > children.
> >
> > > AFAIK, shuka was not a householder, he was a born jnAni, anyway, let
> > that matter be aside.
> >
> >
> > They were doing Yajnas regularly. But they were Brahma Jnanis. No
> > one can deny that.
> >
> > >  jnAna and karma cannot go hand in hand, there is an elaborated
> > discussion on this in shankara's geeta bhAshya.  Here shankara gives
> > details how the paramArtha jnAni cannot engage himself in karma-s.
> >
> > In Upanishad period all Brahma Jnanis were householders only. There were
> > no
> > Sanyasis.
> >
> > >  I am afraid, this is rather an exaggerated claim.  prabhuji, do you
> > have any scriptural reference for this statement?? BTW, I am not able to
> > understand this upanishad period!! since tradition holds that veda-s are
> > anAdi, apaurusheya & its doctrine is not time-bound.
> >
> >
> > In Upanishad period the Advaita was followed was different. It was like
> > Mandana Mishra's Advaita like mixing Jnana and Karma.
> >
> > >  I dont think so, coz., upanishad itself says na karamaNa naprajaya,
> > tyAgenaike amrutatvamAnashuH...saNyAsa yOga is well documented in shruti
> > itself.
> >
> >  A Brahma Jijnasu was doing Yajnas and studying Upanishads also at the
> > same time. It was Jnana
> > Karma Samuccaya Vada of Mandana Mishra. Mandana Mishra has praised
> Vaidika
> > Karmas are important for Brahma Jnana.
> >
> > >  I think pUrva mImAmsaka-s have described vedAnta (jnAna kAnda) as
> > eulogy, arthavAda.
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
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