[Advaita-l] Prapatti

[V Subrahmanian]

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
> >wrote:
>
> > 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
> is
> > 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
Brahmaloka/Vishnuloka/
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.

subrahmanian.v

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