vishy1962 at yahoo.com
Thu Jul 13 02:08:40 CDT 2006
Shri Sadanandaji /Sastriji and all learned
I am not all that learned in scriptures or in the sanskrit itself to quote anything.
But Let me put my understanding of ' Truth' in layman' s language:
All living /why everything in this existence are containers(c) and the life inside is the Content (C). The Content all over everywhere is one and same and the containers create the illusion of being different. Now let me put it in this way, atleast for humans:
C = is the 'Brahman' and othe c = combination of body/mind/intellect and ego
C is formless and has never born or ever die...it existed exist and exisit for ever where as the other c having form keeps changing forms which we call birth/death.
Vast majority of all keep their conciousness centered on c and that why all birth/death, pleasure/pain, love/hate dualities. Once you shift your identity /conciousness from c to C...you have reached teh home....YOU become That. (call this shift Moksha/Nirvana whatever....)
This is what I understood as ' Advaita'....for making this shift happen first you have to gain the knowledge (Jnana) and keep contemplating (Meditattion/ Dhyana)on that..and than keep performing your duty to complete the obligations to the various elements of the society untill this body lasts (Karma yoga).
So, I wonder why this Rituals/ Ritualistic practices....The purpose of Karmakhanda????
Pl correct me and guide me , if I am wrong
"S.N. Sastri" <sn.sastri at gmail.com> wrote:
"s v a"
wrote on July 12, 2006:
I also think, the Madhwa & other who call Shankara , buddha in
disguise, is bcoz, Buddha like Shankara alwayas rejected, Karmakanda &
Upalabdhivad, which Mimansakas & their hidden followers like MAdhwa &
Ramanuja stand out for.
Far from rejecting karma kanda, Sri Sankara stresses the need for the
performance of rituals till one attains total purity of mind and becomes fit
for the dawn of self-knowledge. The following are a few instances from his
*Br.up.4.4.22. BhAshya (S.B)-- The words 'study of the Vedas, sacrifices,
charity and austerity' refer to all obligatory rites (nitya karma). Thus all
the obligatory rites (that is all those other than kAmya karma) serve as
means to liberation through the attainment of Self-knowledge. Hence we see
that the ultimate purpose of the two parts of the Vedas, that dealing with
rites and that dealing with Self-knowledge, is the same, (namely
taitt.up.1.11.S.BThe Vedic rites help in the attainment of Self-knowledge
by eradicating the accumulated sins.
taitt.up.1.11.S.B---- For the attainment of Self-knowledge, the *nitya karma
*becomes the means only by eradicating the obstruction in the form of
Br.up.4.5.15.S.B-- We have said that rites are for the unenlightened. As
long as there is ignorance of the Self, there is need for the performance of
rites which are intended to produce, attain, modify or purify. (These are
the four kinds of results produced by action). Rites are the means to
Self-knowledge through the purification of the mind.
taitt.up.1.11.S.B--- The rites laid down have to be performed for the
attainment of Self- knowledge (because they purify the mind and make it fit
for the rise of knowledge).
Sri Sankara further points out that there is no demarcation of rites as
'kAmya' or 'obligatory (nitya) in the Vedas themselves. He says in
Br.up.1.3.1.S.B--- As the rites with material ends (*kAmya karma), *such as
the new and full moon sacrifices, are enjoined on one who desires to attain
heaven, etc, so are the regular and obligatory rites (*nitya *and *naimittika
karma)* on one who has the root of all evils, namely ignorance, and the
consequent defects of attachment and aversion, manifesting themselves as the
quest for what is pleasant and avoidance of the unpleasant. Rites such
chAturmAsya, paSubandha *and *somayAga *are not intrinsically either rites
with material ends (*kAmya) *or obligatory rites (*nitya).*They come under
the former category only when they are performed with desire for results
such as heaven. (The same rites can also be performed without desire for the
result, in which case they become *nishkAma karma *and have the effect of
purifying the mind and making it fit for Self-knowledge). No rites are
enjoined in the scriptures for one who has realized the true nature of the
Self. Self-knowledge arises only on the obliteration of the very cause of
rites. One who has realized that he is Brahman has no obligation to perform
even the obligatory rites.
Sri Sankara of course stresses that liberation results from knowledge
alone. Karma is the remote means because it is necessary for purification of
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