[Advaita-l] SIDDHANTA KAUMADI

[KAMESWARARAO MULA]

Dear Sir, 

Little elaboration is required here and I don't belive in that 
 "Rebirth is possible without sanchitakarma to which an ajnAni has a claim, thereby leading to prArabdha"As earlier you wrote that :What need or use is there to know the​ prArabdha of the body when one knows oneself as brahmAtmA!  Aparokshanubhuti says that even prArabdha is not there for the highest jnAnI  which is in concurrence. 

I will put it in simple terms:
 You are taking classes to all students with equal attention: Some will understood it just telling by once, few needs to be told twice, thrice and rest will not understood if you tought them ten times also. It means those who have already practiced it understood early, who practiced less takes little time and who have just started takes more time. 
This concept related to rebirth.The first one who is grasping the things immediately has already studied that earlier If I am right, that is why he is getting the things in no time.
More over the 18th Khanda of atharavaveda  talks about  rebirth which is supported by rigveda (10-57-5) and Yajurveda (3-55) mentions clearly :" A man should be born again again to become father & mother"
The reincarnations of Narayana over the time periods are well known. The only difference lies is that jiva is born in ignorance and both are repeatedly born.
Chandogya upanishad talks about birth is due to the attachment to the results of their previous actions. Those are sattwik have uplifted, Rajas have middle class(not economic) and Tamas have lower forms of life.
If we dont believe in re-birth, worldly happenings, good & bad can't be correctly explained. Where there is a world there is a difference and no physical principle explains it.
This means what ever a man is getting in this life is just by doing nothing and if we don't believe in rebirth why people are intelligent, rich, poor  & saints.
I should say rebirth is happening through the results of the previous birth only (what ever you call samchita/prabrada/janma samskara).
This is how a saint & sinful man will not get the same results although they stands on equal foot. Can't we say this??
 I don't know about other religions but whoomsever follows the hindu dharma will have the rebirth and we have to accept this otherwise most of things can't be explained.What do you say? pl put your views elaborately.
Sri GuruPadaravindarpana MastuKameswara

    On Friday, 3 May 2019 10:46 AM, Praveen R. Bhat <bhatpraveen at gmail.com> wrote:
 

 
Namaste Sir,
On Thu, May 2, 2019 at 4:29 PM KAMESWARARAO MULA <kamesh_ccmb at yahoo.co.in> wrote:

i am interested to study Laghusiddhantakaumadi.

Good to know. You can try to catch up with the uploaded classes on https://www.youtube.com/user/bhatpraveenyt and if it interests you and find them useful, let me know off the list and I shall provide you a link to further classes or live classes as the case may be. (Pls ask for the archive link as a right, but only after following all the classes).

He used the sutra 5468 in vedic derivations of omkar as pluta swara in the form of 3. This pluta swara is the rat on which ganesha rides.  and formed the basis of invention of ganesh idle in different ways which i wanted to connect to the re-birth issues.

Its unclear as to which word is derived with reference of which sUtra. 
Once you mentioned to me there is no use/purpose in knowing the prarabda which I fully agree that but one can able  to know his previous birth by practically realizing his samskaras.
I am not sure when I said this but it does sound like something similar I would say! However, I would say the same thing about punarjanma.

     Pls explain what is causing or making the re-birth of the physical body irrespective of the prabrada. How do you interpret this although it is an abstacle for moksham. Simply it is the divine will or any purpose of its existence?. 

I don't think rebirth is possible without sanchitakarma to which an ajnAni has a claim, thereby leading to prArabdha. I don't consider divine will as separate from samaShTi prArabdha, else Ishvara would be misunderstood as biased with his own free will. To me, Ishvara is karmaphaladAta and His sRShTi is for jIvabhoga in keeping with their karma. The entire loka is manifest as per the karma of all jIvas put together at any point of time. Just in case there is an objection to multiple jIvas: in DSV, the way a jIva sees other jIvas and the world. lokyate anubhUyate iti lokaH.
gurupAdukAbhyAm,--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That owing to which all this is known! [Br.Up. 4.5.15] */