[Advaita-l] Meet on Advaita Vedanta

Bhaskar YR bhaskar.yr at in.abb.com
Wed May 29 07:10:15 CDT 2013

praNAms Sri Subhanu prabhuji
Hare Krishna

Thanks for sharing your knowledge in this group.  I'd like to mention here 

that  the areas of 'no disagreement' have some significant jerks here & 
there,  which I think needs to be addressed to the satisfaction of 
everybody, as these things will come under the category of 'no 
disagreements'.  Here are some of those :

Only knowledge gained through Sruti texts such
as tat tvam asi reveal this knowledge

>  knowledge can occur to the yOgya adhikAri not only from shruti but also 

from any texts or some piece of information on the road-side hoarding 
which depicts the meaning of 'ekatva'...So, generally shruti is the source 

of knowledge but an able adhikAri can gain this jnAna through other 
sources as well.. 

Sruti removes ignorance in a qualified aspirant
based on the method of adhyāropa-apavāda:

>  there are two stages one is ajnAna nivrutti and another is Atmaikatva 
jnAna prApti through svAnubhava...Hence, there are statements like a 
paramArtha jnAni has to do sAdhana to maintain his jnAna (vijnAya prajnAm 
kurveeta etc.) and mOksha or mukti is an advanced stage 'after' the dawn 
of this paramArtha jnAna.  And a paramArtha jnAni, though the 'knower' of 
ultimate may some time behave like 'digbhrAnta' and can have 'vipareeta 
pratyaya due to the influence of prArabdha or avidyA lesha which can be 
evaporated ONLY after bhautika shareera tyAga of that paramArtha jnAni. 

Yoga can be an aid to preparing the seeker for
knowledge but does not confer ultimate knowledge, as this can only come 

>  Earlier in this list itself, as you know, we have the presentation that 

proves that yOga of patanjaLi (ashtAnga yOga) has a significant role to 
play in advaita sAkshAtkAra and its scope noway restricted to mere one of 
the aids for preparing the mind to pursue jnAna mArga.  Nirvikalpa samAdhi 

( asamprajnAta samAdhi in patanjali yOga sUtra terminology) is the 
practical experience to realize that ekatva of advaita parabrahman.  And 
based on this 'samAdhi' experience and the method adopted to come back to 
'normal' state determines the gradations in Atma jnAni-s like vara, 
vareeya, varishTa etc. 

>  Hence, I think, if we dig deep into these 'no disagreement category' we 

do have subtle but very significant differences, which are very difficult 
to reconcile to the satisfaction of everybody. 

Just my few thoughts...kindly pardon me if it is an obstruction to your 
contribution to the list.

Hari Hari Hari Bol!!!

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