[Advaita-l] The Jnani's feeling of physical pain

[Br. Pranipata Chaitanya]

Hari Om Shri Vidyasankarji, Pranaams!

The body breathes, sees, touches, etc., and the normal functions of the 
prakrti are said to be superimposed on the Self the Atman which is not 
acting.

Why should one fix a nose to a jnAni just because the body is breathing, 
cover it with a skin because the body react to touch etc., is the point in 
question.

In Shri Guru Smriti,
Br. Pranipata Chaitanya

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From: "Vidyasankar Sundaresan" <svidyasankar at hotmail.com>
Sent: Tuesday, September 21, 2010 11:26 PM
To: "Advaita List" <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] The Jnani's feeling of physical pain

>
>
>> > 1. The doership, kartRtva, of the Jnani is what is superimposed on him
>> > by
>> > the loukika-s, uninitiated. He does not say anywhere that the actions
>> > themselves, karma, are so superimposed by the ignorant.
>> >
>> Hari Om Shri Subrahmanianji, Pranaams!
>>
>> This is a new line of argument but seems strange.
>
> Permit me to intrude with a short comment here.
>
> Breathing is a natural action of every living being. The ajnAnI breathed 
> in and
> out involuntarily since the moment of birth. By practising breath control 
> and
> attaining to citta Suddhi, he became fit for jnAna. After the rise of 
> jnAna, even
> as the jnAnI knows that he is not an agent, the breathing continues, does 
> it not?
>
> I think the point that Sri Subrahmanian makes is getting lost in the 
> reactions to
> his posts. It is simple - the functioning body and mind of the person 
> continue to
> function normally after the rise of jnAna. It is not as if the rise of 
> jnAna is a
> magical transformation of the person's body, mind, sight, hearing, touch 
> etc.
> That is all. Whom we call a jnAnI, a jIvanmukta, is an embodied being 
> endowed
> with all these, which continue on their prArabdha determined course, but 
> who
> knows that his identity is the disembodied brahman, not these embodied
> endowments. This is the very basis for separating out paramArtha from
> vyavahAra. As such, it seems to me neither very new nor very strange.
>
> Regards,
> Vidyasankar
>
>
>
>
>
>
>
>
>
>
>
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