doubt on the role of shruti vAkyAs ( was Re: [Advaita-l] advaita and vedas)
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Wed May 10 22:41:24 CDT 2006
I think Amuthanji, there are so many paths, as there are different natures of seekers.
Bhagvada Gita encompasses all as they are in their natures. It is not that sticking to one thing for one would have the same impact as for the other. RM talks directly of jNAna AS IT IS, and the faster way, which is to destroy the root directly, not slowly but directly. The axe of a poor Indian farmer would take the whole day to cut the stem, the mechanical axe of American farmer cuts it in few minutes. This is the difference in RM's talks as I feel. But since all don't have the same kind of natures, all may not be able to do that. Since there are endless ways, the root of all being the same "ego" or " mind" it is upon one as to how He/She reaches it. Reconcilation is always in understanding the purport and who said it, in what situations and what path did they themselves took and what they mean when they say so and not by the outer form of word. Renunciation, Ego, Surrender, Mind, Life Breath, all these have very deeper implications that need to be understood.
Rest is upon the learned members!!!
Amuthan <aparyap at yahoo.co.in> wrote:
dear shrI jayanArAyaNan and shrI sa~njay shrIvastava,
--- S Jayanarayanan wrote:
> ... There is however one occasion where RM
> quite emphatically
> says that Self-realization can begin only after
> hearing the VedAnta
thanks a lot! this is very interesting. the talk that
you have quoted provides a very nice reconcilation,
but there are still certain aspects that intrigue me.
for instance, unlike bhagavatpAda who makes it a point
to state that vedAnta shravaNa is a sine-qua-non for
mukti in all his works, RM doesn't in most of his. it
seems that RM's position is not as rigid as
bhagavatpAda's. to RM, a guru's upadesha (whether it
is a shruti vAkya or not is irrelevant, but their
contents should match) carries as much weight as
vedAnta shravaNa. and even a casual reading of RM's
works would show that he discourages us from getting
into unnecessary manana based on the shruti vAkyAs,
but rather states that the ego creates all these
endless problems and that the solution is to find the
source of the ego. but bhagavatpAda does give
sufficient room for manana. on the whole, it appears
as though RM places lesser emphasis on shruti and
greater emphasis on a guru's / AtmA's grace.
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