[Advaita-l] shankara speaking on behalf of or speaking to ??

Bhaskar YR bhaskar.yr at in.abb.com
Fri Dec 15 07:26:44 EST 2017

praNAms Sri Chandramouli prabhuji
Hare Krishna

I have not said vAsana is not the result of karma phala. It is the residual impression left behind of  the  experience of  karma phala, meaning thereby it is subsequent to experiencing karma phala. What I have said is vAsana is different from and independent of prarabdha karma phala which has not yet been experienced. vAsana in this context is the impressions carried forward from the fruition/experience of prior karma phalas. Please note the distinction. There are a number of Bhashya references in this regard though I am not sure if you still need one after my clarification above. In any case, assuming I have understood your requirement correctly,  one reference would be BGB 15-2

Ø   So, karma phala is experience and residual impression after that experience is vAsana. jnAni due to his prArabdha karma *experience* the phala in the current janma / body and after experiencing it the shesha / traces / impression is what can be called as vAsana.  And this vAsana is the reason through which samyak jnAni’s indriya-s engage in ‘pravrutti’ and for the pravrutti of the jnAni PKP (prArabdha karma phala) is not the direct reason.  Am I now, clear in my understanding of your view point prabhuji??  If not, please correct me.  For further clarity let me explain my understanding with simple day to day example.

Ø   Eating the ‘masAla dOsa’ is because of karma phala the smell of ghee dOsa, chatni,  palya that remains on the palm  after eating dOsa is vAsana.  Here in this example ‘eating’ (bhOga) is karma phala and smell is vAsana aroused due to this phala.  By the influence of this ‘smell’ (vAsana) the ‘eater’ (the jnAni) may be  tempted to go for the dOsa again ( pravrutti) or by knowing the health issues he may avoid it (by exercising his jnana/ viveka / vivechana).  Please let me know whether this example would tally with what you have explained.  After getting your clearance we shall try to apply this scenario appropriately in the samyak jnAni case.

Ø  jnana pravrutti daurbalyaM due to karma phala (labdhavrutteH karmaNO baleeyastvAt) and to overcome this daurbalya tyAga, vairAgya sAdhana prescribed  shankara clarifies in this bhAshya bhAga…Myself and Sri Vidya prabhuji talked a lot about this a decade back ☺ hence I am taking this issue again afresh to get more clarity.

though not with reference to BUB cited by you.

 Reg  << If possible please elaborate how this effort to continuously establishing in brahma vidyA is something different from prasaNkhyAna?? >>,

prasNkhyAna is a term used in connection with the sadhana  FOR  Realization.  Not post  Realization.  The sAdhaka is not still aware of the Truth.

Ø    My understanding with prasankhyAna is like this.  (ofcourse based on Sri SSS’s works.  If you need I shall quote his exact words from one of his works).  shAstra vAkya janita jnana though nishchita / paramArtha over a period of time due to saMskAra bala this jnana may become parOksha and to maintain the intensity of this nishchita jnana as ‘paramArtha aparOksha jnAna’ the jnAni has to regularly practice this aparOksha jnana to establish himself in this jnana.  This continuous effort to maintain the shAstra vAkya janita jnana is called prasankhyAna.  vijnAya prajnAm kurveeta is the supportive vAkya to justify the prasankhyAna.  In short vAkya janita paramAtma jnana though nishchita over a period of time may get weakened due to anAdi saMskAra bala i.e. he is bhOktru, kartru etc.  So to maintain this paramAtma jnana intact with same intensity the custodian of this jnana should practice it regularly.  And that regular / continuous practice after the jnana is called prasankhyAna which you know shankara refuted in bhAshya-s.

On the other hand, the sadhanas prescribed for “ being continuously established in Brahma Vidya”   are not FOR Realization once again. Shravana and manana for example are not prescribed in this phase.  Being a jnani, He is already aware of the Truth.

Ø   A paramArtha jnAni does not required any further efforts since his jnana is aparOksha but if it is parOksha then he is NOT aware of the ‘TRUTH’.

Hari Hari Hari Bol!!!


PS :: If possible I shall try to participate in this discussion on Monday.  Kindly bear with me till then.

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