[Advaita-l] shankara speaking on behalf of or speaking to ??

[H S Chandramouli]

>
> Namaste Sri Bhaskar Ji,
>
>
>
> Reg  << So, karma phala is experience and residual impression after that
> experience is vAsana. jnAni due to his prArabdha karma **experience** the
> phala in the current janma / body and after experiencing it the shesha /
> traces / impression is what can be called as vAsana.  And this vAsana is
> the reason through which samyak jnAni’s indriya-s engage in ‘pravrutti’ and
> for the pravrutti of the jnAni PKP (prArabdha karma phala) is not the
> direct reason.  Am I now, clear in my understanding of your view point
> prabhuji??  If not, please correct me. >>,
>
>
>
> No. It is not correct. Impressions left  behind by experience in the
> current body is covered under स्मृति (smRRiti). It is not vAsana. vAsana
> relates to the impressions carried forward to the current birth from
> “experience” in previous births.
>
>
>
> Reg  << Eating the ‘masAla dOsa’ is because of karma phala the smell of
> ghee dOsa, chatni,  palya that remains on the palm  after eating dOsa is
> vAsana.  Here in this example ‘eating’ (bhOga) is karma phala and smell is
> vAsana aroused due to this phala.  By the influence of this ‘smell’
> (vAsana) the ‘eater’ (the jnAni) may be  tempted to go for the dOsa again (
> pravrutti) or by knowing the health issues he may avoid it (by exercising
> his jnana/ viveka / vivechana).  Please let me know whether this example
> would tally with what you have explained >>,
>
>
>
> God forbid, Absolutely NO. Already covered above.
>
>
>
> Reg  << jnana pravrutti daurbalyaM due to karma phala (labdhavrutteH
> karmaNO baleeyastvAt) and to overcome this daurbalya tyAga, vairAgya
> sAdhana prescribed  shankara clarifies in this bhAshya bhAga >>,
>
>
>
> This is from BUB 1-4-7. I did not see anything which contradicts my
> understanding. You may like to refer to the translation by Sri SSS again.
>
>
>
> Reg  << My understanding with prasankhyAna is like this.  (ofcourse based
> on Sri SSS’s works.  If you need I shall quote his exact words from one of
> his works).  shAstra vAkya janita jnana though nishchita / paramArtha over
> a period of time due to saMskAra bala this jnana may become parOksha and to
> maintain the intensity of this nishchita jnana as ‘paramArtha aparOksha
> jnAna’ the jnAni has to regularly practice this aparOksha jnana to
> establish himself in this jnana.  This continuous effort to maintain the
> shAstra vAkya janita jnana is called prasankhyAna.  vijnAya prajnAm
> kurveeta is the supportive vAkya to justify the prasankhyAna.  In short
> vAkya janita paramAtma jnana though nishchita over a period of time may get
> weakened due to anAdi saMskAra bala i.e. he is bhOktru, kartru etc.  So to
> maintain this paramAtma jnana intact with same intensity the custodian of
> this jnana should practice it regularly.  And that regular / continuous
> practice after the jnana is called prasankhyAna which you know shankara
> refuted in bhAshya-s. >>,
>
>
>
> As far as my knowledge goes, my understanding of prasnkhyAna is not
> different from what Sri SSS has said. You may please give reference to the
> relevant work of Sri SSS.
>
>
>
> Reg  << A paramArtha jnAni does not required any further efforts since
> his jnana is aparOksha but if it is parOksha then he is NOT aware of the
> ‘TRUTH’. >>,
>
>
>
> “any further efforts” for what ??  If you are contending that with
> aparOksha jnana, a jnani ALWAYS remains in that state, I clarify that my
> understanding is different. Such a jnani needs to undertake further
> sAdhanAs to remain continuously established in that state. That is what
> vidwat sanyAsa is all about. And the sAdhanAs are not prasankhyAna.
>
>
>
> Regards
>
>
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