Guest guest Posted October 8, 2009 Report Share Posted October 8, 2009 Similarly, even after realizing or recognizing “Aham BrahmAsmi†such habitual errors take place every now and then, and one must continuously remember this Mahavakya and not allow/ignore such habitual errors. Nidhidhyasana is such dwelling on this Knowledge all the time in addition to continuous sravana and manana. " Tat sravanam, tat kadhanam, tat paraspara bodhanam " . praNAms Hare Krishna this is not for any arguments...just need a clarification...how the above assertion is different from prasaMkhyAna vAda which shankara vehimently refutes in his works?? IMO, I dont think jnAni would suffer from habitual error like price..coz. jnAni's ultimate realization is not a 'flash in a pan' to say it would fade away over a period of time!! As far as jnAni's fall is concerned : 'na hi rAtraU kupe kantake vA patitaH uditepi savitari patati tasminneva' says shankara in chAdOgya shruti(1-23-1) bhAshya. Hari Hari Hari Bol!!! bhaskar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 8, 2009 Report Share Posted October 8, 2009 advaitin , " R.S.MANI " <r_s_mani wrote: > The following story is often quoted while teaching the > Mahavakya, " ahaM brahmaasmi " [...] > Similarly, even after realizing or recognizing “Aham > BrahmAsmi†such habitual errors take place every now and then, > and one must continuously remember this Mahavakya and not > allow/ignore such habitual errors. Nidhidhyasana is such dwelling > on this Knowledge all the time in addition to continuous sravana > and manana. > " Tat sravanam, tat kadhanam, tat paraspara bodhanam " . Hari OM! Thanks for sharing the story. Realization and habitual errors do not go together. Once really woken up from dream, no way one can mistake dream for real- however long and involved the dream might have been. Reminds me of another story of Swami Chinmayanandaji about how " continuously remembering " aspect also we miss beautifully. A hunter caught pigeons in a net, but turning compassionate decided to set them free. Even if he sets them free, he thought, another one might come and catch them. To prevent that he taught them a song to sing and " remember continuously " ! The song was: " A hunter will come! And he will spread the seeds! O fellow birds we shall not eat the seeds for we will get caught by his net! " Hunter was pleased to hear flawless singing of the song by pigeons. Now they would not be caught, he thought, fully liberated! Later, as expected another hunter comes, spreads the seeds and the birds get caught. But still singing the song! Inside the net, they continue singing they should not eat seeds and get caught! They continuously remember to sing the teaching! So too, we often do. -------------------- Hari OM! -Srinivas Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 9, 2009 Report Share Posted October 9, 2009 Hi, Regards to All! Four kinds or levels of jnAna have been talked of in scriptures - shravana, manana, nididhyAsana and anubhava. Nididhyasan does not make the knowledge or experience complete - experience comes in flashes but does not stay for long duration, hence chances of straying temporarily might remain. But if nididhyasan goes on rigorously & regularly for a prolonged period it leads to anubhava jnAna. Having acquired anubhava jnAna, there is no scope at all for falling down or erring again - " brahmavit " becomes the Brahma Himself, perfection is accomplished and, as Srinivas Ji remarks, " Realization and habitual errors do not go together " . These four stages of jnAna have been likened to four kinds of fire. Shravana JnAna is like an ordinary flame which can be easily put off by pouring down some water onto it. Manana JnAna is like lightning, which is exceptionally bright and can't be extinguished by water, but lasts for an extremely short duration, i.e. does not last long. NididhyAsana JnAna is compared to BaDavAnal which is immensely potent and keeps the waters of ocean under " maryAdA " or limits and does not allow it to rise beyond a point, but can't evaporate the whole of sea water. But anubhava jnAna is like " pralayAgni " or the " fire of catastrophe " which consumes and annihilates everything else. Similarly, all the vikAras or vAsanAs or dualities of the one who acquires anubhava jnAna are roasted into nothingness, and there is absolutely no chance for any of his old habits come to the fore even occasionally. Jai Guru! Pravesh advaitin , " srini_nagul " <srini_nagul wrote: > > advaitin , " R.S.MANI " r_s_mani@ wrote: > > The following story is often quoted while teaching the > > Mahavakya, " ahaM brahmaasmi " > [...] > > Similarly, even after realizing or recognizing “Aham > > BrahmAsmi†such habitual errors take place every now and then, > > and one must continuously remember this Mahavakya and not > > allow/ignore such habitual errors. Nidhidhyasana is such dwelling > > on this Knowledge all the time in addition to continuous sravana > > and manana. > > " Tat sravanam, tat kadhanam, tat paraspara bodhanam " . > > Hari OM! > Thanks for sharing the story. > > Realization and habitual errors do not go together. Once really > woken up from dream, no way one can mistake dream for real- however > long and involved the dream might have been. > > Reminds me of another story of Swami Chinmayanandaji about how > " continuously remembering " aspect also we miss beautifully. > > A hunter caught pigeons in a net, but turning compassionate decided > to set them free. Even if he sets them free, he thought, another one > might come and catch them. To prevent that he taught them a song to > sing and " remember continuously " ! > > The song was: > " A hunter will come! > And he will spread the seeds! > O fellow birds we shall not eat the seeds > for we will get caught by his net! " > > Hunter was pleased to hear flawless singing of the song by pigeons. > Now they would not be caught, he thought, fully liberated! Later, > as expected another hunter comes, spreads the seeds and the > birds get caught. But still singing the song! Inside the net, they > continue singing they should not eat seeds and get caught! They > continuously remember to sing the teaching! So too, we often do. > -------------------- > Hari OM! > -Srinivas > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 9, 2009 Report Share Posted October 9, 2009 advaitin , " Pravesh " <praveshksingh wrote: > > > Hi, > Regards to All! > Four kinds or levels of jnAna have been talked of in scriptures - > shravana, manana, nididhyAsana and anubhava. > >Sekhar says shravana, manana, nididhyAsana and anubhava.are the four stages for acquiring knowledge.You need not give more significance for these stages.As you know pretty well that the word is not actual thing.All verbal knowledge can create only a virtual reality just like our computer world. Distinction between feeling and experience is to be realized as they are but not according to a text. thank you sekhar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 9, 2009 Report Share Posted October 9, 2009 Pranams, Please permit me to ask a very basic question on the current discussion on contemplation. Quote: " " one must continuously remember this Mahavakya and not allow/ignore such habitual errors. Nidhidhyasana is such dwelling on this Knowledge all the time in addition to continuous sravana and manana. " " Sri Ramana said that one shouldn't meditate on the thought I Am Brahman because this is keeping the attention on a thought instead of the self. I do see the subtle difference in " remembering " this Knowledge, instead of dwelling on the thought. More a conviction than a remembering. You can correct my understanding or misunderstanding on this. How does a sadhaka contemplate on this. Hari Om Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 9, 2009 Report Share Posted October 9, 2009 advaitin , " iammthat22 " <atma-vichara wrote: > > Please permit me to ask a very basic question on the current > discussion on contemplation. > [...] > How does a sadhaka contemplate on this. Hari OM! Truly a question that torments me too, sometimes. I try telling myself " at least its clear how to pray, why not pray- why contemplate " ! Even if Lord comes and tells how to contemplate, and Lord even did, one can say " Lord, its ok what you say. But you, " omniscient " , don't quite understand my difficulty! " Whatever technique given by whoever, doubts may crop about practising that technique in turn. No end. Also, prayer is safer and keeps ego down. It can rise by mere thought of how good its contemplating method is and how long its been doing. Why not have ego? No satisfying answer! Because asking ego does not enjoy reasons to keep itself down. Who would and why it should anyway? ============== Hari OM! -Srinivas Quote Link to comment Share on other sites More sharing options...
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