[Advaita-l] Seeking clarification on Bri. Up. Mantra 1-4-2
S Jayanarayanan via Advaita-l
advaita-l at lists.advaita-vedanta.org
Wed Apr 23 16:29:26 CDT 2014
subhanu <subhanu at hotmail.com> wrote:
> For completeness I mention that the Sanskrit
> commentary on brihadāranyaka vārtikāsāra, the laghusangraha, states when
> commenting on the above verse “adhikārah prāabdham karma”- the seeming prārabdha
> of the jñānῑ is interwoven with their duties to the world.
> For those wishing to understand Suresvara’s position on
> Jivanmukta you can consult BUBV 1.4.1528-1557 where this is discussed in
> detail. One should always remember that the discussion of jivanmukta and the
> karma etc of the jñānῑ is adhyāropa from the ignorant bystander’s standpoint
> (cf Talks with Sri Ramana Maharshi 383 “In fact his karma is seen only from the
> ajnānῑ’s standpoint”. The apavāda by Suresvara appears later in BUBV also.
There are two different points to be noted:
1) A Jnani's body may continue to perform Karma as seen by others, but the Jnani himself does not attach himself to any Karma.
2) A Jnani may have attained infirm Jnana, and he/she needs to practice further the elimination of Vasanas to attain firmness in Jnana.
Certainly, Ramana taught that both points are true. Here's a quote from "Talks" concerning the second case:
Talks with Ramana Maharshi, # 562
21st October, 1938
There is a statement in the book Vichara Sangraha that though a
person realises the Self once, he cannot, for that simple reason
alone, become a mukta. He continues to remain a victim of vasanas
(latencies). Sri Bhagavan was asked whether the realisation referred
to was the same as the jnani's, and if so why there should be a
difference in their effects.
M.: The experience is the same. Every person experiences the Self
consciously or unconsciously. The ajnani's experience is clouded by
his latencies whereas the jnani's is not so. The jnani's experience
of the Self is therefore distinct and permanent. A practiser may by
long practice gain a glimpse of the Reality. This experience may be
vivid for the time being. And yet he will be distracted by the old
vasanas and so his experience will not avail him. Such a man must
continue his manana and nididhyasana so that all the obstacles may
be destroyed. He will then be able to remain permanently in the Real
D.: What is the difference between a man who makes no attempts and
remains an ajnani, and another who gains a glimpse and returns to
M.: In the latter case a stimulus is always present to goad him on
to further efforts until the realisation is perfect.
D.: The Srutis say: Sakrit vibhatoyam brahmaloka (This knowledge of
Brahman shines forth once and forever).
(Note: Above quote is from Chandogya 8.4.2)
M.: They refer to the permanent realisation and not to the glimpse.
D.: How is it possible that a man forgets his very experience and
falls back into ignorance?
Sri Bhagavan illustrated it with the following story: ...
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