v.subrahmanian at gmail.com
Sun Feb 19 10:43:44 CST 2012
On Sun, Feb 19, 2012 at 9:51 PM, Rajaram Venkataramani <
rajaramvenk at gmail.com> wrote:
> On Sun, Feb 19, 2012 at 6:23 AM, Jaldhar H. Vyas <jaldhar at braincells.com
> > On Sun, 19 Feb 2012, Rajaram Venkataramani wrote:
> > Rajaram: Prarthana needs qualification to be effective but prappatti does
> > not depend on prapanna's qualification. If my understanding of prappatti
> > right, it produces assured result of transport to vaikuntha on exhaustion
> > of prarabda. I wanted to know if it is an authorised vedic ritual. I have
> > not heard of it as being part of advaita tradition to go to Vishnuloka or
> > Sivaloka.
There is an event in Shankara Vijayam where Shankara assists His dying
Mother AryAmbA to go to Shiva loka and since she was 'afraid' of the
ferocious looking ShivagaNa-s, Shankara enabled her to go to Vishnu Loka as
the pAriShada-s were 'agreeable.'
I heard of a view that it is one loka alone that is 'viewed' as
Shivaloka by the respective upAsaka-s when they go there.
Rajaram: In advaita, the Self cannot be said to know the infinite
> attributes superimposed on it through Maya, right? Krama mukti is more
> interesting because the self gets to know the infinite atttributes in
> brahmaloka. I am not suggesting doing nothing but finding the easiest path
> to bliss. The path of jivan-muktiis hard and it does satisfy the curiosity
> to know the infinite attributes of the lord.
Actually the Self (Atman) does not know anything. It is the mind that can
know. It is the mind that is experiencing samsara and the knowledge
destroying samsara arises in/for the mind alone. Also it is to be
understood that whatever joy one might get on knowing/experiencing the
infinite auspicious attributes of Brahman, it is not truly Brahman's. Any
and every attribute like saulabhyam, sausheelyam, swAmitvam are
'attributed' to Brahman ONLY owing to the jiva-jagat combine. In other
words Brahman is dependent on the jiva-jagat combine in order to have these
attributes. For, without the jiva-jagat there is no occasion for Brahman
to have them. Therefore these are not of the svarUpa of Brahman; they are
only sApekSha, relative to the jiva-jagat. Brahman does not need these for
Itself; these accrue to Brahman incidental to / contingent upon the
jiva-jagat. So, any appreciation or experience of these attributes will
continue to remain in the realm of falsity alone. For someone who is after
the Truth, there lies something beyond the attribute-experiencing.
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