[Advaita-l] Who has praarabda? -2
ksadananda108 at gmail.com
Tue Jul 13 12:18:43 CDT 2010
Confusion arises when we keep shifting our references states. Let us
get the references correctly – as per advaita.
1. From Brahman point there is no creation no prakRiti no Purusha – no
distinctions of any kind. Hence – no bondage, no liberation.. na
bandhaH na mokshaH - na muktaH na saadhaka no guru na sishya na
bodhana – aham chidaananda ruupaH. This is paaramaarthika.
2. Once we come to the level of jnaani- ajnaani and lower and higher
prakRiti – we have now prakRiti and purusha that Krishna talks about
in the 13th chapter. We have now three – Iswara, jiiva and jagat.
Iswara is the supporting the two as antaryaamin as dhaaryate jagat –
as higher nature of mine – says Krishna. Hence PrakRiti does in his
presence – mayaadhyaksheNa prakRitiH suuyate..
3. Reflected consciousness identified with the reflection or
chidaabhaasa is the jiiva who when identifies himself with the BMI in
which the reflection occurs – is ajnaani - since he, being conscious
entity identifies himself with the inert entity, BMI.
4. It is this jiiva or reflected consciousness that has to gain the
knowledge through Vedanta shravana. He realizes that his true nature
in this reflection or chidaabhaasa is the light of reflection or chit
itself and not chidaabhaasa. We have to be careful here – who realizes
– not the self not Brahman – but the chidaabhaasa or ego itself has to
realize. It is this chidaabhaasa or jiiva that has notion that I am
this –has to realize that I am not this but I am – which is pure sat
chit ananda – that is pure consciousness is as though getting
reflected in this mind as chidaabhaasa. It is the chidaabhaasa only
has to recognize this fact that I am not chidaabhaasa but I am pure
chit. This is the difficult part, hence the problem in the
self-realization that one faces. Hence ego has to recognize that I am
not the ego, but I am reflection of the original and the original
nature of mine is pure sat chit ananda that is one without a second
(without even the BMI or and the reflections etc or I am
paaramaarthika that is the item no. 1 above). Without BMI, there is no
chidaabhaasa and there is no realization either.
5. Now who is jnaani and who is ajnaani? Jnaani is one who also a
chidaabhaasa (reflected consciousness) but understood that I am not
this that I have been identifying myself but I am the reflected light
– that light which is pure sat chit and ananta swaruupaH where there
are none of the prakRiti or purusha or even Iswara or jiiva or doing
or undoing etc.
6. Gradations in this understanding arise only because chidaabhaasa or
reflected consciousness or pratibimba is still continuing due to BMI –
which is due its praarabda – and due to past actions or habits the
tendencies in the BMI are still continuing. Hence even though I
understood by listening to the teaching, due to still lingering
attachments to the BMI (lack of complete saadhana chatuShTaya
sampatti), fall slipping into the identifications even though I have
knowledge that I am that. Hence for them only nidhidhyaasana is
Now does jnaani do inappropriate action or adhaarmic action? First,
one has to recognize the dharma and adharma belong to prakRiti only.
Second during saadhana he has gained chitta suddhi or purity of the
mind. Hence any action he does (without the notion of doership) is
only for the benefit of the totality only. That which benefits the
totality is by definition a dhaarmic action. Who determines whether a
particular action of jnaani is dhaarmic or adharmic – He determines
since he is identifying himself with the totality. The rest of the
discussions in terms of inappropriateness of an action of a jnaani etc
are irrelevant here.
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