[Advaita-l] The Concept of krama mukti in Advaita
rbalpal at yahoo.co.in
Fri Jan 9 02:21:32 CST 2015
It's interesting to read this in the backdrop of the verses in Gita chapter 12. The kind Lord gives all options:
1) Arupa Bhakthi - only way to reach 'me' (says the Lord)2) Viswarupa - will help to migrate to Arupa3) Eka rupa - will lead to viswarupa4) Manava seva - Madhava seva - eventually to Eka rupa5) Prasada Budhi - once satiated will definitely think of helping others - Manava Seva
If not ready for any, better luck in the next janma ( Swami Paramarthananda Ji's comment)
On Thursday, 1 January 2015 2:13 AM, Jaldhar H. Vyas via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
On Tue, 30 Dec 2014, Vishy via Advaita-l wrote:
> When we know that Ultimate is nameless and formless conscience ,
consciousness I think you mean.
> why to create confusions/ divisions with names and forms , Sir??
If one is confused then he is far short of jnana and should be worrying
about that instead of questions like this one.
> To the beginners in the path, its fine. But shouldn't we cross overall
> these as we go forward??
It appears that your mental model is something like this. There are
multiple nama/rupas lets call them A1, A2, A3 ... An. Then there is
"nameless, formless consciousness" lets calls it B. And "going forward on
the path" involves erasing A1, A2 etc. until all that is left is B.
But that's not the Advaita model. We say there is only B. What appear to
be A1, A2 etc. are only superimpositions upon B. Our job is to understand
that A1 or A2 are _not_distinct_ from B. See the difference? There is no
forward or backward, addition or subtraction only a shift in perspective.
the As never go away. They do not "become" B. A = B and A always
equalled B and always will equal B. There are some people (I daresay the
majority) who acknowledge the greatness of B but still think As are
different. These are the ones who by the application of intellect come
around to krama mukti.
Your model is more like that of the classical samkhya. In that darshan
the evolution of trigunatmaka prakrti has caused the inert seer called
purusha to be "stuck." He becomes unstuck by recognizing his difference
from prakrti. In the brahmasutrabhashya Shankaracharya systematically
demolishes that view.
Jaldhar H. Vyas <jaldhar at braincells.com>
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