Guest guest Posted September 22, 2000 Report Share Posted September 22, 2000 namaste. Theory of causation says that for everything there is a cause. The root cause is avidyA, ignorance which is rooted in our very being. Everything passes under the power of avidyA. How does ignorance cause misery ? (Ignorance is not bliss but is misery.) 1. From ignorance (avidyA) arises indiscrimination (aviveka) 2. From indiscrimination (aviveka) arises attachment (abhimAna) 3. From attachment (abhimAna) arises love and hate (rAgadveSha) 4. From love and hate (rAgadveSha) arises the activity (karmA) 5. From activity (karmA) arises the thinking of embodiment (jeeva) individuality 6. From thinking of individuality (jeeva) arises misery So the root cause is ignorance. The question is how this ignorance is removed. Ignorance cannot be overcome by any means other than Knowledge. The knowledge of Brahman is itself moksha. Moksha is not the result of the highest Knowledge, but is the Knowledge itself. Shri Shankara says (please see Kena upanishadbhAshhya II.4, BhagavadgItAbhAshhya 11.10, BrahmasUtrAbhAshhya 1.1.4, in debate with ManDana Mishra as stated in Shankaradigvijaya by MadhvAcArya) "Had moksha been a product of vidyA, it would have been impermanent like a fruit of action. Therefore, it is not a production of the highest Knowledge but the highest Knowledge itself. Shri Shankara maintains most emphatically that moksha can be attained only through knowledge and not by any other means. It is possible by Knowledge alone and not by action nor by Knowledge combined with action (TaittirIya upanshadbhAshhya and bhagavatgItAbhAShya). What is the nature of this supreme knowledge which is moksha? This is not an activity of the mind. It rises of itself and spontaneously. Regards Gummuluru Murthy ----- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 22, 2000 Report Share Posted September 22, 2000 Dear Gummuluru Murthy garu Namaste. You presented a smooth and perfect sequence of events. You differentiated between vidya and Knowledge; I assume the sanskrit word for knowledge as you intended was jnAna. 1. At this point I like to derive a meaning from your statement, if I can do so, that practice of advaita as a vidya can cause misery but when practiced as jnAna it relieves one from avidya and misery. 2. But now what about ajnAna? How do you place the four words vidya, avidya, jnAna and ajnAna? I am confused a bit, as I haven't worked on original advaita for 25 years. Yours truly Bhadraiah mallampalli advaitin , Gummuluru Murthy <gmurthy@m...> wrote: > > > namaste. > > Theory of causation says that for everything there is a cause. > The root cause is avidyA, ignorance which is rooted in our very > being. Everything passes under the power of avidyA. How does > ignorance cause misery ? (Ignorance is not bliss but is misery.) > > 1. From ignorance (avidyA) arises indiscrimination (aviveka) > 2. From indiscrimination (aviveka) arises attachment (abhimAna) > 3. From attachment (abhimAna) arises love and hate (rAgadveSha) > 4. From love and hate (rAgadveSha) arises the activity (karmA) > 5. From activity (karmA) arises the thinking of embodiment (jeeva) > individuality > 6. From thinking of individuality (jeeva) arises misery > > So the root cause is ignorance. The question is how this > ignorance is removed. Ignorance cannot be overcome by any means > other than Knowledge. The knowledge of Brahman is itself moksha. > Moksha is not the result of the highest Knowledge, but is the > Knowledge itself. Shri Shankara says (please see Kena > upanishadbhAshhya II.4, BhagavadgItAbhAshhya 11.10, > BrahmasUtrAbhAshhya 1.1.4, in debate with ManDana Mishra as stated > in Shankaradigvijaya by MadhvAcArya) "Had moksha been a product of > vidyA, it would have been impermanent like a fruit of action. > Therefore, it is not a production of the highest Knowledge but > the highest Knowledge itself. Shri Shankara maintains most emphatically > that moksha can be attained only through knowledge and not by any > other means. It is possible by Knowledge alone and not by action nor > by Knowledge combined with action (TaittirIya upanshadbhAshhya and > bhagavatgItAbhAShya). > > What is the nature of this supreme knowledge which is moksha? > This is not an activity of the mind. It rises of itself and > spontaneously. > > > Regards > Gummuluru Murthy > ---- - Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 22, 2000 Report Share Posted September 22, 2000 Hari Om Murthygaru: Namaskar, I like your concluding observation that the supreme knowledge arises spontaneously and that the true nature is self revealing. This conclusion does implies that there is neither cause nor effect. All causes and effects arise due to our ignorance (avidya) and they appear to appear and disappear with vidya. We can experience the bliss when we ignore our ignorance! warmest regards, Ram Chandran Gummuluru Murthy Writes: > What is the nature of this supreme knowledge > which is moksha? This is not an activity of > the mind. It rises of itself and spontaneously. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 24, 2000 Report Share Posted September 24, 2000 As adhyaasa bhaashhyam of Shankara Bhagavat paada emphasizes the cause of misery is adhyaasa and last two sections of this part will be mailed soon that covers essentially the conclusion part of the adhyaasa and in that he addresses the issue that is discussed by Shree Gummaluru Murthy gaaru. Hari Om! Sadananda >Gummuluru Murthy <gmurthy >advaitin >advaitin > cause of misery >Fri, 22 Sep 2000 12:44:39 -0230 (NDT) > > > >namaste. > >Theory of causation says that for everything there is a cause. >The root cause is avidyA, ignorance which is rooted in our very >being. Everything passes under the power of avidyA. How does >ignorance cause misery ? (Ignorance is not bliss but is misery.) > >1. From ignorance (avidyA) arises indiscrimination (aviveka) >2. From indiscrimination (aviveka) arises attachment (abhimAna) >3. From attachment (abhimAna) arises love and hate (rAgadveSha) >4. From love and hate (rAgadveSha) arises the activity (karmA) >5. From activity (karmA) arises the thinking of embodiment (jeeva) > individuality >6. From thinking of individuality (jeeva) arises misery > >So the root cause is ignorance. The question is how this >ignorance is removed. Ignorance cannot be overcome by any means >other than Knowledge. The knowledge of Brahman is itself moksha. >Moksha is not the result of the highest Knowledge, but is the >Knowledge itself. Shri Shankara says (please see Kena >upanishadbhAshhya II.4, BhagavadgItAbhAshhya 11.10, >BrahmasUtrAbhAshhya 1.1.4, in debate with ManDana Mishra as stated >in Shankaradigvijaya by MadhvAcArya) "Had moksha been a product of >vidyA, it would have been impermanent like a fruit of action. >Therefore, it is not a production of the highest Knowledge but >the highest Knowledge itself. Shri Shankara maintains most emphatically >that moksha can be attained only through knowledge and not by any >other means. It is possible by Knowledge alone and not by action nor >by Knowledge combined with action (TaittirIya upanshadbhAshhya and >bhagavatgItAbhAShya). > >What is the nature of this supreme knowledge which is moksha? >This is not an activity of the mind. It rises of itself and >spontaneously. > > >Regards >Gummuluru Murthy >----- > > > > > > > > > > _______________________ Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com. Share information about yourself, create your own public profile at http://profiles.msn.com. Quote Link to comment Share on other sites More sharing options...
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