vyavahaarikasatya

[Guest guest]

this occurred to me

--====--

if prapancha while focussing on paramaartha is the plan of action,

then where does the question and good action and bad action arise?

--==lekhanasimaa==--

Onkar.

[Guest guest]

But it is to be noted that Advaita along with most of the other

schools of Indian philosophy teaches the cessation of all action as a

necessary pre-requisite for liberation.

 

INDOLOGY, "Onkar Joshi" <fastmercury@h...> wrote:

> this occurred to me

> --====--

> if prapancha while focussing on paramaartha is the plan of action,

> then where does the question and good action and bad action arise?

> --==lekhanasimaa==--

> Onkar.

[Guest guest]

Does that mean that the Gita that advocates moxa through action is not

advaitic in nature? Because Kr's'hn'as description of the the Brahma

is advaitic, formless and limitless etc.

 

http://www.indiadivine.com/shankaracharya1.htm

This provides for some hilarity. One reason why I do not take the

Puranas too seriously.

 

Onkar.

[Guest guest]

> Does that mean that the Gita that advocates moxa through action is

not

> advaitic in nature? Because Kr's'hn'as description of the the Brahma

> is advaitic, formless and limitless etc.

 

Not really - actionless is next to impossible for the normal man.

Only a true jnaani is actionless. Why so? Because for a jnaani

there's no phenomenal identity and hence nobody who is the agent to

perform an action.

 

Karma, bhakti, yoga and jnaana - the four classical paths all imply

one kind of action or the other - physical, emotional, mental and

intellectual. But the ultimate aim of all these paths is to enable

the aspirant to renounce all action. Even in the so called path

of "action" - karma yoga - the agent ascribes all his actions to the

Lord - fundamentally to give up the false notion of "I'm the doer"

which is the core of avidhya.

 

There're whole chapters in the Geetha which talk of

silence/actionlessness.