[Advaita-l] (no subject)

[V Subrahmanian]

On Sat, May 26, 2012 at 11:56 AM, abhishek sm <abhishek046 at gmail.com> wrote:

> Pranams
>
> I'm a bit confused with a topic. The body obtained in each janma is
> the result of actions performed in the previous janma. If so, then
> what is the reason for the 1st birth when no action would have been
> performed before? Does advaita offer an exclusive answer to this?
>

Dear Abhishek,

All schools of Vedanta will have to appeal to 'anAdi avidyA/mAyA/Ishwara
icchA' to address this problem.  In other words, there is no beginning that
one can cite for the karma-body problem.  In Gaudapada kArikA this question
has been discussed and one only concludes that it is mAyika and does  not
brook enquiry.  One can only find a solution/end to the problem of
karma-body-samsara chain by getting self-realization.  Then one will
realize that one has never been a doer-enjoyer/experiencer.

The best answer, however, is provided by Shankaracharya in the AdhyAsa
bhAshya, the preamble  to the Brahma sutra Bhashya.  There the Acharya has
established that taking oneself to be the body-mind is the product of
avidyA/adhyAsa.

The following too can be useful in thinking about this topic:

Here is a quote from the book 'apacchedanyAya-vaiShamyam' published by the
Purnaprajna Samshodhana Mandiram, Bangalore:

On page 41 is found a statement by the Swamiji (presumably HH Sri Vishvesha
Tirtha SwaminaH of the Pejawar Mutt):

//srIcharaNAH: ayam vichAryo'msho vartate. 'aham manuShyaH, aham brAhmaNaH'
iti
jnAnAnAm manuShyadehasthito'ham ityarthakatve pramANatvam spaShTam. *yadi tu
sAkShAtsambandhamabhisandhAya te pratyayAH tadaa teShAm bhramatvam
bhAgavatAdigrantheShu spaShTatayA pratyapAdi.*//

[The Swamiji: ..this aspect remains to be enquired into. The perceptions 'I
am
a human, I am a brAhmaNa' when they mean 'I am present in the human body'
are
quite valid. However, these very perceptions when had with a direct
connection
then, that such are only *error-generated ones is very clearly established
in
works like the bhAgavatam.]*

This shows that this error(bhrama)-based fundamental conception that 'I am a
human, etc.' forms the basis for one's samsara. And since this error-based
perception/thinking gives rise to the whole world of 'other' beings, human
and
otherwise, and inert objects, it is only logical to say that this is only an
extension of this fundamental error. This too is clear from the Bhagavatam.
It
is this theme alone that forms the basis for the exegesis of Shankara's
works.

To conclude, it may be said: The reply on terms of 'anAdi' is given as a
preliminary explanation and to a more accomplished jignAsu the reply of
'adhyAsa/bhrama' is satisfying.

Regards,
subrahmanian.v