[Advaita-l] Seeking clarification on Bri. Up. Mantra 1-4-2

[S Jayanarayanan via Advaita-l]

subhanu <subhanu at hotmail.com> wrote:

[..]

> 5)
> 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 
  State.
  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 
  ajnana?
  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: ...