[Advaita-l] Gita 13.20 question
rbalpal at yahoo.co.in
Tue May 29 02:03:17 EDT 2018
While understanding these, 'mithyatwam' has to be kept in mind. Also these explanations calls for 'shraddha' .i.e faith in the scriptures, 'sabda pRamANaM'. Otherwise we will question 'Purusha', which itself is 'asabdam, aspaRsham, arUpam, avyayam...' In a way keeping 'ajAti vAda' as a befitting finale, IMHO helps in looking at the rest more impassionately.
Balagopal On Sunday, 27 May, 2018, 11:00:34 PM IST, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
On Sat, May 26, 2018 at 5:42 AM, michael via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Here's a selection from Gita 13.20 bhasya Gambhirananda tr.
> How to explain Purusha, jiva and bhoktr described as synonymous?
Purusha is the sentient being. He, upon identifying with the not-self,
body-mind complex, due to ignorance, is termed jiva. Since bhoga,
experience, enjoyment, can happen only to a sentient being and not to an
insentient being, Purusha is called bhokta, enjoyer/experiencer. Actually,
the sentient Purusha is only the witness of the sukha, joy or duhkha,
misery, that arise in the mind. That way he is called the cause of of
Trust this is clear.
> "So far as the agentship with regard to these is concerned Nature is said
> to be the cause, because of the same reason
> of being their originator. As to how the soul can be the cause of mundane
> existence is being stated: Purusah, the soul, the empirical being, the
> knower of the field-all these are synonymous; is the hetuh, cause;
> bhoktrtve, so far as enjoyership, the fact of being the perceiver;
> sukha-duhkhanam, of happiness and sorrow-which are objects of experience,
> is concerned."
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