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

[KAMESWARARAO MULA]

 Dear Bhaskar Ji,                                     This thread is quite interesting to me & I would like put my views. Please correct or add if any apprehensions which may arise.

This experience of previous janma and resultant vAsana in current  janma can be put into which category of karma whether it is saNchita or prArabdha??

Yes, Indeed the Previous Janma experiences of that physical body will definitely put their effect (whether it is good or bad) on present day's life & its activities. Those vasana's will have a high impact on our exsistance today those thing will adhere to our sukshma mandala sarira. If the actions are bad it will fall in prarabdha for which there is no escape.
If the action good or done with some others force intensions , they may fall  in Sanchita for which the adverse effect can be neutralizable by taking a diversion from the path or by doing another action.
The reason why I mentioned like this is I have seen many people who are suffering today for their bad actions which they did in this Janma only knowingly for which there is no excuse.

In simple words: Today we are like this to some one just because they were like this to us in our previous janma (people may differ but actions are same)

 But bit elaboration required with regard to previous janma
experience and current janma vAsana within the scope of ‘karma.
Regarding the vasana's as they will adhere to the sukshma sarira and they will not leave you unless your body is put on fire and those will follow you even after leaving the physical body. That is why it is called Kama, It will follow you whether it is Sanchita or Prabradha  as there is no escape for any body.

with regardsKameswara

 

    On Wednesday, 7 February 2018 1:03 PM, H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
 

 >
> Namaste Sri Bhaskar Ji,
>
>
>
> Reg  << This experience of previous janma and resultant vAsana in current
> janma can be put into which category of karma whether it is saNchita or
> prArabdha?? >>
>
>
>
> and  << But bit elaboration required with regard to previous janma
> experience and current janma vAsana within the scope of ‘karma’. >>,
>
>
>
> I have clarified earlier also, and you have quoted also in your post,  that
> vAsana pertains to residual impression of the experience of karma. With
> this understanding, karma ( referring to yet to be experienced karma) and
> vAsana are independent of each other. Hence vAsana cannot be put “ under “
> or “ within the scope of “ any type of karma (sanchita/prarabdha/AgAmi).
> Incidentally I noticed you have used the term “anAdi saMskAra bala “
> later in your post while dealing with prasaMkhyAna. Under what head is this
> covered in your understanding, sanchita/AgAmi/prarabdha karma ??. In my
> understanding, samskAra refers to vAsanAs, and also does not cover “ I am
> kartru, bhOktru “  etc.. “ I am kartru, bhOktru “  etc is due to anAdi
> avidya.
>
>
>
> Reg  << jnAnavannu karma prAbalya / saMskAra hodeya bahudu says Sri SSS
> in Kannada. >>,
>
>
>
> I take it that you are stating this from memory and not quoting from his
> text. Sri SSS has himself clarified in the footnote against his translation
> for the Bhashya  << labdhavrutteH karmaNO baleeyastvAt >> as follows.
>
>
>
> Quote  << jnAnavannu karmavu hodeyabahudendu oppi ee vAkyavannu baredide
> embudu spashta. Munde bhashya. bhaga 173ralli jnAnige viparIta pratyaya
> untAgalAradembudannu  AchAryare spashtapadisiddAre >>
>
>
>
> English translation  << It is absolutely clear that this statement has
> been made admitting that jnAna can be overpowered by prArabdha. Later under
> para 173 AchArya himself has made it clear that a jnAni cannot suffer  viparItapratyaya
> >>. ( Para 173 refers to Bhashya on 1-4-10 ).  Unquote.
>
>
>
> Reg  << I shall provide Sri SSS’s explanation with regard to this in due
> course in the meanwhile kindly let me know the  different interpretation
> that you have with regard to ‘prasaMkhyAna’. >>,
>
>
>
> PrasMkhyAna refers to sAdhanAs prior to and  *FOR * attainment of jnAna.
> It could refer to sAdhanAs undertaken after parOksha jnAna. It does not
> refer to  any sAdhanAs undertaken after attainment of jnAna (aparOksha
> jnAna). I have not come across any place where Sri SSS has stated
> differently. Anyway I await your reference on this.
>
>
>
> Reg  << Sri SSS observes that for the aparOksha jnAni no further effort
> required >>
>
>
>
> and  << vijnAya prajnAM kurveeta does not mean after vAkya vijnAna one
> has to practice it to get the sAkshAtkAra anubhava etc. clarifies Sri SSS.>>,
>
>
>
>
> Sri SSS clarifies in the footnotes against BUB 4-4-21 and 1-4-7. Under
> 4-4-21 Sri SSS mentions as follows.  ( not literal translation.)
>
>
>
> << vijnAya prajnAM kurveeta is meant here for a sAdhaka. Another
> explanation meant for a jnAni is given in the Bhashya on 1-4-7 >>.
>
>
>
> Under 1-4-7, the Bhashya states
>
>
>
> << तस्मात् त्यागवैराग्यादिसाधनबलावलम्बेन
> आत्मविज्ञानस्मृतिसन्ततिर्नियन्तव्या भवति ; न त्वपूर्वा कर्तव्या ;
> प्राप्तत्वात्  इत्यवोचाम I
> तस्मात्प्राप्तविज्ञानस्मृतिसन्ताननियमविध्यर्थानि ‘विज्ञाय प्रज्ञां कुर्वीत’
> (बृ. उ. ४ । ४ । २१)
> <http://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S04_V21&hl=%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%AF%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%82%20%E0%A4%95%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%80%E0%A4%A4>
>  इत्यादिवाक्यानि, अन्यार्थासम्भवात् ।>>
>
>
>
> << tasmAt tyAgavairAgyAdisAdhanabalAvalambena
> Atmavij~nAnasmRRitisantatirniyantavyA bhavati ; na tvapUrvA kartavyA ;
> prAptatvAt ityavochAma I
> tasmAtprAptavij~nAnasmRRitisantAnaniyamavidhyarthAni ‘vij~nAya praj~nAM
> kurvIta’ (bRRi. u. 4 | 4 | 21) ityAdivAkyAni, anyArthAsambhavAt | >>,
>
>
>
> Translation ( based on kannada translation by Sri SSS )  << Hence  resorting
> to sAdhanAs like tyAga,vairAgya etc is only meant for maintaining the train
> of remembrance of knowledge of the Atman and not for attaining the
> Knowledge afresh, because, as stated by is earlier itself, It has already
> been attained.Therefore statements like ‘vij~nAya praj~nAM kurvIta’
> (kannada translation by Sri SSS “aritu prajneyannuntumAdikollabEku”
> Translation “Having Known, should retain the Knowledge”) are only meant to
> maintain/sustain/keepup the train of remembrance of the already attained
> knowledge of the Atman, for they can have no other import >>.
>
>
>
> Reference may also be made to BUB 3-5-1 and comments by Sri SSS therein
> concerning sAdhanAs for a jnAni.
>
>
>
> Regards
>
>
>
>
>
>
>
>
> T
>
>
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