Cancelling Karma?

[Guest guest]

--- " J.venkatasubramanian " . Many

> of my teachers

> (through their books)have stated that the dvaita,

> vishistadhvaita and

> advaita are levels. Advaita being the topmost.

>

Shree Venkat - PraNAms.

 

you should be thankful that you are not posting this

in VishisTaadvaita or dvaita lists. I do not want

Shree Srinivas jump at you trying to clarify dvaita

position here in the advaitin list.

 

I just posted a note in terms of adhyaaropa apavaada

which is the method of teaching even in Upanishads in

taking the mind from dvaita to advaita. But one has to

be clear - the truth is advaita which is not a state

but reality - ...advaitam chaturtham manyante sa

aaatma sa vijneyaH says Mandukya.

 

Purification of the mind is required to have clear

exposition of advaita. Purification steps are not

alternate paths - it depends on the individual -

basically involves karma - upAsana and jnaana yogas

-until one realizes - na kAraNa na prajayA..

tyagenaike amRitavam - one has to giveup all the

notions of duality in the mind to understand advaita

as a fact not as a thought.

 

Paths for purification depend on the individual and

for that only a live teacher is emphasized.- yoginaH

karma kurvanti sangham tyaktvaa aatma sudhhaye -says

Krishna - yogis perform karma yoga to purify their

minds - that is the most efficient method of

purification. Till them mind get distracted in the

world of duality and is not available for

contemplation.

 

Hari Om!

Sadananda

[Guest guest]

H.N.Sreenivasa Murthy

Pranams to all.

 

Respected members,

It is most gratifying that so much of correpondence has taken

place on the subject matter.

How to cancel Karma? Mantra 2-2-9 of Mundaka Upanishad reads as

follows:

BidyatE hRudayagranthiH

CidyantE sarvasaMSayAH |

kShIyantE CAsya KarmANi

tasmin dRuShTE parAvarE ||

The fourth line of the above Mantra shows the way for cancelling

Karma.

 

With warm and respectful regards,

Sreenivasa Murthy

[Guest guest]

Sreenivasa-ji :

 

Thanx for quoting this wonderful verse from Mundaka upanishad - but

it is in Samskritam - most members here do not understand

Samskritam - it would be kind of nice if you could provide the

translation along with the Sanskrit version. You know , it is very

difficult to understand the upanishads even in English without the

help and guidance of a Guru ...

 

BidyatE hRudayagranthiH

CidyantE sarvasaMSayAH |

kShIyantE CAsya KarmANi

tasmin dRuShTE parAvarE

 

Translation

The knot of the heart ( hridayagrantih) is broken,( bidayate)

all doubts are cleared ( cidayante sarvasaMSayah) and all actions

perish ( kshIyante Casya KarmANi) when the Greatest Supreme Being

is beheld. ( tasmin dRuShte parAvare)

 

 

What are these knots ? Avidya, Kama and Karma ! TO READ A FULL

EXPLANATION , PL GO TO

 

http://www.swami-krishnananda.org/mundaka_0.html

 

Sreenivasa-ji, pl correct me if i am wrong is this verse not 2.2.8

and not 2.2.9 as quoted by you ?

 

verse 2.2.10 is very beautiful!

Na Tatra Suryo Bhati, Na Chandra Tarikam

Nema Vidyo Bhanti, Kutoyam Agni

Twameva Bhantam Manu Bhati Saravam

Tasya Bhasha Sarvam Idam Vibhati

 

Simple translation

 

There the sun does not shine, nor the moon and the stars; nor even

these lightnings; what to speak of this fire; everything shines

after Him who shines. By His light this whole universe is

illuminated.

 

Venkatesanji ! For a jnani , this llight is the Light of Brahman !

For a Krishna bhakta like you , THIS LIGHT IS THE LIGHT OF KRISHNA

CONCIOUSNESS ! all roads lead to Rome - Parama bhakta and parama

jnani are one and the same , if you ask me ! Both are filled

with 'love' only - Love for the supreme! Love for the Truth!

 

 

 

In any case , sreenivasa ji is absolutely right in pointing out to

all members here the beauty of the Mundaka upanishad verse on

Karma ! For those desirous of learning the 'jnana path' the reading

of Mundaka upanishad ( mundaka means 'shaven head '

is highly recommended ! oF COURSE , ALL UNDER THE GUIDANCE OF A

TRULY REALIZED SOUL !

 

SATYAMEVA JAYATE ! ( GANDJIJI'S FAVORITE VERSE FROM THIS GREAT

UPANISHAD)

 

 

 

 

 

 

advaitin , " narayana145 " <narayana145

wrote:

>

>

> H.N.Sreenivasa Murthy

> Pranams to all.

>

> Respected members,

> It is most gratifying that so much of correpondence has taken

> place on the subject matter.

> How to cancel Karma? Mantra 2-2-9 of Mundaka Upanishad

reads as

> follows:

> BidyatE hRudayagranthiH

> CidyantE sarvasaMSayAH |

> kShIyantE CAsya KarmANi

> tasmin dRuShTE parAvarE ||

> The fourth line of the above Mantra shows the way for cancelling

> Karma.

>

> With warm and respectful regards,

> Sreenivasa Murthy

>

[Guest guest]

Namaste Sadanandaji,

The doubts are still there. I think we have discussed the level not

thoroughly. Let us take for example, Adi Sankaracharya singing those

numerous stutis in praise of almost all 'prominent Gods and

Goddesses " . Can you visualize what state he might have been in ?

Wouldn't there be beda bhava ? If that can happen to Sankara why not

to people like me ?

 

The above point also clarifies that Sankara patronized Bhakthi and

infact considered it as a vehicle towards the final state of- (Ha Ha

now I need to be careful)oneness with everything. ( Bhaja

Govindam).

 

My another question is - can you teach Advaita to a practicing

Christian or a muslim ? have you pondered why you possibly cannot ?

The answer might be the level of preparation. That is what I call

level. Bheda bhava or Duality is essential to Abhedha state. Since

Advaita is essential negative of a existing state. Duality is the

fundamental layer. But for a Bhaktha, it really never matters where

he is in. I know one quote from one Bhaktha of yore- " Bhagavan, who

wants moksha ? It is the dust in feet. I need you. "

 

Hare krishna

Venkat

 

> Shree Venkat - PraNAms.

>

> you should be thankful that you are not posting this

> in VishisTaadvaita or dvaita lists. I do not want

> Shree Srinivas jump at you trying to clarify dvaita

> position here in the advaitin list.

>

> I just posted a note in terms of adhyaaropa apavaada

> which is the method of teaching even in Upanishads in

> taking the mind from dvaita to advaita. But one has to

> be clear - the truth is advaita which is not a state

> but reality - ...advaitam chaturtham manyante sa

> aaatma sa vijneyaH says Mandukya.

>

> Purification of the mind is required to have clear

> exposition of advaita. Purification steps are not

> alternate paths - it depends on the individual -

> basically involves karma - upAsana and jnaana yogas

> -until one realizes - na kAraNa na prajayA..

> tyagenaike amRitavam - one has to giveup all the

> notions of duality in the mind to understand advaita

> as a fact not as a thought.

>

> Paths for purification depend on the individual and

> for that only a live teacher is emphasized.- yoginaH

> karma kurvanti sangham tyaktvaa aatma sudhhaye -says

> Krishna - yogis perform karma yoga to purify their

> minds - that is the most efficient method of

> purification. Till them mind get distracted in the

> world of duality and is not available for

> contemplation.

>

> Hari Om!

> Sadananda

>

[Guest guest]

advaitin , " J.venkatasubramanian "

<apexpreci2000 wrote:

>

> Namaste Sadanandaji,

> The doubts are still there. I think we have discussed the level not

> thoroughly. Let us take for example, Adi Sankaracharya singing

those

> numerous stutis in praise of almost all 'prominent Gods and

> Goddesses " . Can you visualize what state he might have been in ?

> Wouldn't there be beda bhava ? If that can happen to Sankara why

not

> to people like me ?

>

 

Namaste Sri Venket-Ji:

 

Here is my take on this issue.

 

Acharya composed his stotra vaa~Ngamaya after realization of

advaita. Therefore it important to keep this in our mind at all

time. So viewing his compositions with duality is our error.

 

IMO - Bhakti is the most important tool to achieve, what has been

referred as " ananya bhakti " , avibhaktam vibhakteshu .... etc. Bhakti

helps saadhaka get rid of their own " ego " .

 

Once saadhaka recognizes the he is an integral part of the brahman

then that can be considered to be the realization of " aham

brahmaasmi " the utility of the tool bhakti is essentially over,

however, if one prefers to be in the " daasya bhaava " then that gets

reflected in his vyavahaara as well. I often wonder if the the

Bhakti may have had a serious role to play in Bharat remaining in

serving the British aggressors?

 

Our Vead is fully loaded with daasya bhaava.

 

araM daaso na miiLhuShe karaaNy ahaM devaaya bhuurNaye .anaagaaH |

acetayad acito devo aryo gR^itsaM raaye kavitaro junaati || R^igveda

7\.86\.7 }}

Liberal Meaning - (Oh VaraNaa)Give intelligence and affluence to this

Innocent bhakta, who is serving you like a slave.

 

Even today majority of Indians will prefer to remain in service

rather than venture to become Industrialists !?

 

IMO - Realization of aham brahmaaashmi becomes the first step for

one's progress as the saaadhaka starts taking his responsibility for

brahman as an insider rather than an out-sider. This way the

individual starts to take responsibility for throir own actions. This

seems to be applicable from thye practice of basic hygine in

individual's home to that the same individual practices in his

community.

 

Something to think about !?

 

Kind regards,

 

Dr. Yadu

[Guest guest]

This way the

individual starts to take responsibility for throir

own actions. This

seems to be applicable from thye practice of basic

hygine in

individual's home to that the same individual

practices in his

community.

 

I can't imagine NOT taking responsibility for my

actions! How can I not? But then I have to accept the

fruits of the actions also since actions and results

can't be separtated. However, in my mind I do separate

them in one sense. I get to do the action,

God/Brahman/Higher Power/Great Spirit has power over

the result whether I like it or not. Yet, even so, the

cause of " my doing the action " is not really me, but I

still have to take the responsibility, knowing I'm not

the actor. In this world it seems there is an

expectation that " someone is responsible " and since

I'm apparently Brahman pretending to be human, then I

can take pretend responsibility for pretend actions by

a pretend human! Ha! Round about way to get there!

Best wishes, Steve

 

 

 

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[Guest guest]

Our Vead is fully loaded with daasya bhaava.

 

araM daaso na miiLhuShe karaaNy ahaM devaaya bhuurNaye .anaagaaH |

acetayad acito devo aryo gR^itsaM raaye kavitaro junaati || R^igveda

7\.86\.7 }}

Liberal Meaning - (Oh VaraNaa)Give intelligence and affluence to this

Innocent bhakta, who is serving you like a slave.

 

praNAms Sri Yadu prabhuji

Hare Krishna

 

Yes, till we get the knowledge of *THAT*, in vyavahAra, there is duality &

there is difference between *dAsa* & *dEva*..But to get rid of this

difference, shruti often calls us as *amrutasya putrAH* (sons of

immortality), and to get rid of this dAsya bhAva, shruti asks us to be

*AshishTo, drudhishTO, balishTaH*... & it goes further and asks us to stop

not till *THAT* truth is realized.... *uttishTata, jAgrata

prApyavarAnnibhodata*....We often hear that the JIvAtma is the sEsha

(Owned) & dAsa (slave/ Servant) of the paramAtma & paramAtma is its only

Seshi (Owner) & Prabhu (Lord) etc. in vishishtAdvaita or other dualistic

schools where they maintain eternal difference between jIva & brahma...But

advaita's sole aim is to eradicate this difference and to realize that

absolute unity....

 

Just few of my erratic thoughts :-))

 

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

advaitin , bhaskar.yr wrote:

>

> Our Vead is fully loaded with daasya bhaava.

>

 

> advaita's sole aim is to eradicate this difference and to realize

that

> absolute unity....

>

> bhaskar

>

 

Namaste Bhaskar Parbhu-ji:

 

Well said. That is precisely why Acharya depersonalized the deities

and introduced pa~nacaayatana puujaa through abstract representation

of suurya, shiiva, viShNu, gaNesha and devii.

 

One noly needs to recognize the utility of Bhakti as an important

tool for the eradication of ego.

 

In this context let me take an example of our national anthem.

Which, we need to understand and interpret and realize it's

significance. Although our National Anthem was written in the honor

of King George the Vth. But once having accepted that composition as

being a uniter for our Nation than one needs to interpret the

phrase " Bharat bhaagya vidhaataa " in appropriately. " Who and/or

what is this entity? " that is supposed to dispense the destiny of

Bharat? If one thinks that this is someone else then this would mean

that we are depending on others for our prosperity. However, if we

look at this phrase from an advatika principles then this

responsibility for liberation is shouldered by each and every

individual citizen. Therefore the concept of self reliance becomes

the key for salvation or liberation. One has to take the

responsibility for ones own destiny. Thus our ritualistic acceptance

of somebody else (a separate entity), rather than ourselves being our

own masters must have manifested in our acceptance of British rulers

as the deities and who fully exploited this Indian frame of mind and

the situation.

 

This mindset continues to operate on even a larger scale because

Indians prefer to remain in service rather than creating on things on

their own but prefer to gloat on academic and futile pride from our

ancestors which we rarely venture to comprehend.

 

Just like veda is full of daasya bhaava it also provides subtle hints

of errors that they or their ancestors made and is highlighted in

the R^icaa given below and it is up to us as individual saadhaka to

recognize the associated significance rather than gloating on past.

 

na sa svo dakSho varuNa dhrutiH saa suraa manyur vibhiidako acittiH |

asti jyaayaan kaniiyasa upaare svapnash caned anR^itasya prayotaa ||

R^igveda 7\.86\.6 ||

 

Meaning (liberal) - (Here suktakaara (sage vaasiShTa) is explaining

to VaraNa) Oh VaruNaa, I have not become a sinner due to my ego but

also due to elders who showed the wrong path, drinking alcohol,

irrational thinking and dreaming (probably day dreaming !) has lead

me to durvasana and the bad path of sinners here he is recognizing

the problems.

 

Although this is beyond the scope of list objectives but I thought of

mentioning the above because we are discussing Canceling Karma?

Recognizing the errors is the first step or rather the only step

necessary for liberation.

 

Just some thought !?

 

With kind regards,

 

Dr. Yadu