[Advaita-l] Raama and advaita - a mocker

[V Subrahmanian]

On Wed, Apr 5, 2017 at 9:25 PM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> > // quote //
> >
> > Hmmm....so many mails on Raama, a MITHYA Ishwara in paramaartha!!!
> ...you guys are more serious in doing vyavahaara than understanding and
> realizing  paramaartha, GOOD LUCK :) Happy Raama Navami !!!
> >
> > // unquote //
>
> A common mistake is to hold everything that is mithyA or arising out of
> mithyA as irrelevant to the realization of the pAramArthika tattva. The
> discussion we had a few days ago showed this is not the case. Remember
> Madhusudana's pithy statement: bhrama-janyatvasya
> viShayabAdha-aprayojakatvAcca. In fact, what is irrelevant here is the
> (erroneous) "rule" that the end-result of a bhrama (error) is always
> another error. There are many exceptions to this.
>

A famous example that fits as a candidate for the above phenomenon is the
bāla-yakṣa or 'gumma.'  The mother knows very well that the yakṣa is
non-existent and yet employs that name/concept successfully getting the
obedience of the child. Sri Vidyaranya has stated the bāla-yakṣa analogy in
the Anubhūti prakāśa.

In the Jivan mukti viveka, Swami Vidyaranya mentions the case of a person
who has attained the liberating realization but has not achieved strong
vāsana kṣaya and mano nāśa as a result of which his mind is swayed by the
vagaries of prārabdha. For such a person Sri Vidyaranya prescribes the
exercise of vāsana kṣaya and mano nāśa pair as mukhya and jnāna as gauṇa
since he has already attained the latter and need not work to attain it.
This is a situation where the jnāni knows the mithyātva of the mind, etc.
but yet if he is intent (again a function/property of the mind alone!)on
attaining jivan mukti (as the state of being unperturbed by the prārabdha
and experiencing the ātmic bliss), he has to consciously practice vāsana
kṣaya and mano nāśa by seriously applying himself to daivī sampat.  And the
ways of the mind is such that when the appropriate excercise is done, the
stated result occurs. This is dṛṣṭa phala for him.  So, this is yet another
case where an exercise is undertaken with the full knowledge of the overall
mithyātva of all the factors involved in that exercise but yet the positive
fruit is there to see/experience.

This phenomenon in prakṛti is the basis for even great jnanis manifesting
utmost devotion to Iśvara. They have nothing pāramārthik to gain out of it;
yet they are overwhelmed by the guṇa-s of Īśvara (which also they know are
a-pāramārthika):

आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरूक्रमे। कुर्वन्त्यहैतुकीं
भक्तिमित्थंभूतगणो हरिः।।भागवत 1/6/19

See here for an exposition of the above verse:

https://groups.google.com/forum/#!topic/sadhak_insight/9cyzNPCtqQs

regards
vs





>
> Anand
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>