rajaramvenk at gmail.com
Sun Feb 19 11:59:13 CST 2012
How does Ishwara know? He does not have a mind.
On Sunday, February 19, 2012, V Subrahmanian wrote:
> On Sun, Feb 19, 2012 at 9:51 PM, Rajaram Venkataramani <
> > >wrote:
> > > On Sun, 19 Feb 2012, Rajaram Venkataramani wrote:
> > >
> > > Rajaram: Prarthana needs qualification to be effective but prappatti
> > > not depend on prapanna's qualification. If my understanding of
> > is
> > > right, it produces assured result of transport to vaikuntha on
> > > of prarabda. I wanted to know if it is an authorised vedic ritual. I
> > > not heard of it as being part of advaita tradition to go to Vishnuloka
> > > 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
> > to bliss. The path of jivan-muktiis hard and it does satisfy the
> > 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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