Are Advaita and Karma theory completely contradictory?Why previous births are only known to God and not to...
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Are Advaita and Karma theory completely contradictory?
Why previous births are only known to God and not to humans?Where do the Vedas say that a single Vajapeya Yagna will make you the next Indra?What is the Advaita argument for why causes can't have real existence?How do Dvaitins and Vishistadvaitins interpret this passage of Mahabharata?How does Adishankaracharya Advaita explain concept of Avatar?How did Advaitins Defend Attributeless brahman from Ramanuja's arguments?Is the Karma theory falsifiable? Is there an accurate definition of the Karma theory?How does Karma theory explain premature deliveries and the death of infants?How do Advaitins counter the rebuttal of Ramanujacharya on Advaita Vedanta in His commentary on Bhagavad Gita 2.12?What are the similarities between Svabhavika Bhedabheda Vedanta and Advaita Vedanta philosophies?
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births. Whose action's fruits am I facing in this birth? Given that it cannot be my current body or mind, it follows that it has to be my Atman. But according to Advaita, only Brahman exists and everything else is the product of Maya. In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth? If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn? There is only Atman which manifests as duality through Maya. One cannot point to someone and say "you will be a great scholar in your next birth". For the statement to be true automatically means duality.
karma advaita
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As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births. Whose action's fruits am I facing in this birth? Given that it cannot be my current body or mind, it follows that it has to be my Atman. But according to Advaita, only Brahman exists and everything else is the product of Maya. In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth? If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn? There is only Atman which manifests as duality through Maya. One cannot point to someone and say "you will be a great scholar in your next birth". For the statement to be true automatically means duality.
karma advaita
Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago
add a comment |
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births. Whose action's fruits am I facing in this birth? Given that it cannot be my current body or mind, it follows that it has to be my Atman. But according to Advaita, only Brahman exists and everything else is the product of Maya. In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth? If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn? There is only Atman which manifests as duality through Maya. One cannot point to someone and say "you will be a great scholar in your next birth". For the statement to be true automatically means duality.
karma advaita
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births. Whose action's fruits am I facing in this birth? Given that it cannot be my current body or mind, it follows that it has to be my Atman. But according to Advaita, only Brahman exists and everything else is the product of Maya. In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth? If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn? There is only Atman which manifests as duality through Maya. One cannot point to someone and say "you will be a great scholar in your next birth". For the statement to be true automatically means duality.
karma advaita
karma advaita
asked 4 hours ago
JaikrishnanJaikrishnan
2204
2204
Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago
add a comment |
Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago
Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago
Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago
add a comment |
2 Answers
2
active
oldest
votes
Advaita is true only in the paramarthika stage. We normally are mistaken by the world 'Jagat mithya'. The word 'Jagat' literally means something which is ever-changing.It comes from the root 'gam' which means movement. 'Mithya' here just does NOT mean false. It means :that which is not eternal or is ever-existing'. (Reference : Vivekanander Vedanta-Chinta, Dinesh Chandra Bhattacharya, RMIC).
We get both pleasure and pain because we are deluded by Maya. To cross the ocean of Maya, we need Brahma-Jnana or the knowledge of the never changing eternal truth Which is one with our True Self.To attain that knowledge, we first need'Chitta-suddhi' according to Sri Adi Sankaracharya.For Chitta-Suddhi, we need 'Nishkama-Karma' and 'Ishwara-Upasana'.So long as one has the sense of 'I' and 'My', he has to go on doing good works prescribed by the holy scriptures. So karma is essential to realise 'Advaita' in life.(Reference: Jnani-Guru, Paramahansa Nigamananda Saraswati, Sarasvata Math).
So long as we are ignorant of our True Self, we are Jivatmas. We have basically three bodies- Gross or Sthula,Subtle or Sukshma and Karana or Causal. The subtle body comprises of subtle karmendriyas and subtle jnanendriyas and manas. The causal body is caused by the ignorance that identifies the Self with these gross and subtle bodies. It is the causal body and the subtle body which together are together called Jivatma.This Jivatma dies and is born again and again so long as the true knowledge of the real Self is not obtained. The knowledge of the self destroys the mind which is root of all our ignorance. Being one with our True Self ends our endless journey between births and deaths.
Yes, rebirth is true in duality.When Maya is gone, duality is gone and there is neither birth nor death.
So rebirth and Karma are fully consistent with Advaita (Reference:Jnani-Guru, Paramahansa Nigamananda,Sarasvata Math).
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
add a comment |
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births.
Yes
Whose action's fruits am I facing in this birth?
Your own.
Given that it cannot be my current body or mind, it follows that it has to be my Atman.
By this reasoning you are saying you are not responsible for anything you did yesterday or anything before current moment.
In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth?
If you can identify yourself as doer of a task among many people, you performed yesterday, then you may very well also identity yourself among many people of your previous birth tasks.
If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
This contradiction seems to even arises if you think you can identify yourself as doer of a task you performed yesterday among many. Because according to Advaita, only one exists. Even in this every moment this contradiction arises. You may simple say, if Advaita is true, why are there so many people.
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn?
Again, I really do not see your argument here. What's the problem with rebirth? It's just like going from yesterday to today or childhood to youth to old age. If you take yourself as the same person yesterday and today, what is wrong with rebirth? Like Krishna says:
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
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2 Answers
2
active
oldest
votes
2 Answers
2
active
oldest
votes
active
oldest
votes
active
oldest
votes
Advaita is true only in the paramarthika stage. We normally are mistaken by the world 'Jagat mithya'. The word 'Jagat' literally means something which is ever-changing.It comes from the root 'gam' which means movement. 'Mithya' here just does NOT mean false. It means :that which is not eternal or is ever-existing'. (Reference : Vivekanander Vedanta-Chinta, Dinesh Chandra Bhattacharya, RMIC).
We get both pleasure and pain because we are deluded by Maya. To cross the ocean of Maya, we need Brahma-Jnana or the knowledge of the never changing eternal truth Which is one with our True Self.To attain that knowledge, we first need'Chitta-suddhi' according to Sri Adi Sankaracharya.For Chitta-Suddhi, we need 'Nishkama-Karma' and 'Ishwara-Upasana'.So long as one has the sense of 'I' and 'My', he has to go on doing good works prescribed by the holy scriptures. So karma is essential to realise 'Advaita' in life.(Reference: Jnani-Guru, Paramahansa Nigamananda Saraswati, Sarasvata Math).
So long as we are ignorant of our True Self, we are Jivatmas. We have basically three bodies- Gross or Sthula,Subtle or Sukshma and Karana or Causal. The subtle body comprises of subtle karmendriyas and subtle jnanendriyas and manas. The causal body is caused by the ignorance that identifies the Self with these gross and subtle bodies. It is the causal body and the subtle body which together are together called Jivatma.This Jivatma dies and is born again and again so long as the true knowledge of the real Self is not obtained. The knowledge of the self destroys the mind which is root of all our ignorance. Being one with our True Self ends our endless journey between births and deaths.
Yes, rebirth is true in duality.When Maya is gone, duality is gone and there is neither birth nor death.
So rebirth and Karma are fully consistent with Advaita (Reference:Jnani-Guru, Paramahansa Nigamananda,Sarasvata Math).
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
add a comment |
Advaita is true only in the paramarthika stage. We normally are mistaken by the world 'Jagat mithya'. The word 'Jagat' literally means something which is ever-changing.It comes from the root 'gam' which means movement. 'Mithya' here just does NOT mean false. It means :that which is not eternal or is ever-existing'. (Reference : Vivekanander Vedanta-Chinta, Dinesh Chandra Bhattacharya, RMIC).
We get both pleasure and pain because we are deluded by Maya. To cross the ocean of Maya, we need Brahma-Jnana or the knowledge of the never changing eternal truth Which is one with our True Self.To attain that knowledge, we first need'Chitta-suddhi' according to Sri Adi Sankaracharya.For Chitta-Suddhi, we need 'Nishkama-Karma' and 'Ishwara-Upasana'.So long as one has the sense of 'I' and 'My', he has to go on doing good works prescribed by the holy scriptures. So karma is essential to realise 'Advaita' in life.(Reference: Jnani-Guru, Paramahansa Nigamananda Saraswati, Sarasvata Math).
So long as we are ignorant of our True Self, we are Jivatmas. We have basically three bodies- Gross or Sthula,Subtle or Sukshma and Karana or Causal. The subtle body comprises of subtle karmendriyas and subtle jnanendriyas and manas. The causal body is caused by the ignorance that identifies the Self with these gross and subtle bodies. It is the causal body and the subtle body which together are together called Jivatma.This Jivatma dies and is born again and again so long as the true knowledge of the real Self is not obtained. The knowledge of the self destroys the mind which is root of all our ignorance. Being one with our True Self ends our endless journey between births and deaths.
Yes, rebirth is true in duality.When Maya is gone, duality is gone and there is neither birth nor death.
So rebirth and Karma are fully consistent with Advaita (Reference:Jnani-Guru, Paramahansa Nigamananda,Sarasvata Math).
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
add a comment |
Advaita is true only in the paramarthika stage. We normally are mistaken by the world 'Jagat mithya'. The word 'Jagat' literally means something which is ever-changing.It comes from the root 'gam' which means movement. 'Mithya' here just does NOT mean false. It means :that which is not eternal or is ever-existing'. (Reference : Vivekanander Vedanta-Chinta, Dinesh Chandra Bhattacharya, RMIC).
We get both pleasure and pain because we are deluded by Maya. To cross the ocean of Maya, we need Brahma-Jnana or the knowledge of the never changing eternal truth Which is one with our True Self.To attain that knowledge, we first need'Chitta-suddhi' according to Sri Adi Sankaracharya.For Chitta-Suddhi, we need 'Nishkama-Karma' and 'Ishwara-Upasana'.So long as one has the sense of 'I' and 'My', he has to go on doing good works prescribed by the holy scriptures. So karma is essential to realise 'Advaita' in life.(Reference: Jnani-Guru, Paramahansa Nigamananda Saraswati, Sarasvata Math).
So long as we are ignorant of our True Self, we are Jivatmas. We have basically three bodies- Gross or Sthula,Subtle or Sukshma and Karana or Causal. The subtle body comprises of subtle karmendriyas and subtle jnanendriyas and manas. The causal body is caused by the ignorance that identifies the Self with these gross and subtle bodies. It is the causal body and the subtle body which together are together called Jivatma.This Jivatma dies and is born again and again so long as the true knowledge of the real Self is not obtained. The knowledge of the self destroys the mind which is root of all our ignorance. Being one with our True Self ends our endless journey between births and deaths.
Yes, rebirth is true in duality.When Maya is gone, duality is gone and there is neither birth nor death.
So rebirth and Karma are fully consistent with Advaita (Reference:Jnani-Guru, Paramahansa Nigamananda,Sarasvata Math).
Advaita is true only in the paramarthika stage. We normally are mistaken by the world 'Jagat mithya'. The word 'Jagat' literally means something which is ever-changing.It comes from the root 'gam' which means movement. 'Mithya' here just does NOT mean false. It means :that which is not eternal or is ever-existing'. (Reference : Vivekanander Vedanta-Chinta, Dinesh Chandra Bhattacharya, RMIC).
We get both pleasure and pain because we are deluded by Maya. To cross the ocean of Maya, we need Brahma-Jnana or the knowledge of the never changing eternal truth Which is one with our True Self.To attain that knowledge, we first need'Chitta-suddhi' according to Sri Adi Sankaracharya.For Chitta-Suddhi, we need 'Nishkama-Karma' and 'Ishwara-Upasana'.So long as one has the sense of 'I' and 'My', he has to go on doing good works prescribed by the holy scriptures. So karma is essential to realise 'Advaita' in life.(Reference: Jnani-Guru, Paramahansa Nigamananda Saraswati, Sarasvata Math).
So long as we are ignorant of our True Self, we are Jivatmas. We have basically three bodies- Gross or Sthula,Subtle or Sukshma and Karana or Causal. The subtle body comprises of subtle karmendriyas and subtle jnanendriyas and manas. The causal body is caused by the ignorance that identifies the Self with these gross and subtle bodies. It is the causal body and the subtle body which together are together called Jivatma.This Jivatma dies and is born again and again so long as the true knowledge of the real Self is not obtained. The knowledge of the self destroys the mind which is root of all our ignorance. Being one with our True Self ends our endless journey between births and deaths.
Yes, rebirth is true in duality.When Maya is gone, duality is gone and there is neither birth nor death.
So rebirth and Karma are fully consistent with Advaita (Reference:Jnani-Guru, Paramahansa Nigamananda,Sarasvata Math).
edited 19 mins ago
answered 2 hours ago
ParthaPartha
4,819234
4,819234
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
add a comment |
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
From the perspective of a Jivanmukta (Jnani), does this mean that the pain and suffering or happiness and joy of Jivatmas are completely meaningless? Does this also mean that there is no reason to care about the suffering of others as it is merely ignorance that is causing the pain and suffering and not anything real? Also how did this cycle of birth and death of Jivatmas start? Were Jivatmas "created" by Brahman along with Maya and forced to undergo this pointless exercise of birth and rebirth only to finally realize it exists only because of ignorance at which point it ceases to exist?!
– Jaikrishnan
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
@Jaikrishnan yes, meaningless in the sense that these no longer affect Him/Her. But most Realised Souls are full of compassion and thats why they work as Guru to teach others. How did the cycle start has no answer as that is beyond human perception and so called 'Anaadi'. The entire world is a creation of Maya as per Advaiata. In paramarthika sense, the Jivanmukta is not different from you and me. Please read Vivekacudamani.
– Partha
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
can you suggest a good translation/commentary of Vivekacudamani? I don't see how it is possible for a Jnani to have compassion. Compassion ipso facto implies duality. Let me read and try to understand.
– Jaikrishnan
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
you can get some translations online.But I rely more on the translations published by Ramakrishna Mission as their translations are unbiased and dependable.But as I read in bengali, I cant suggest the translation by Swami Vedantananda which is in bengali.But I hope the Mission would have english translations.Thanks
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
@Jaikrishnan so long the Jivanmukta is having body, He has pure mind.Compassion is an essential part of a pure mind.You can get that in Gita also.Sankar's commentary is available online
– Partha
1 hour ago
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As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births.
Yes
Whose action's fruits am I facing in this birth?
Your own.
Given that it cannot be my current body or mind, it follows that it has to be my Atman.
By this reasoning you are saying you are not responsible for anything you did yesterday or anything before current moment.
In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth?
If you can identify yourself as doer of a task among many people, you performed yesterday, then you may very well also identity yourself among many people of your previous birth tasks.
If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
This contradiction seems to even arises if you think you can identify yourself as doer of a task you performed yesterday among many. Because according to Advaita, only one exists. Even in this every moment this contradiction arises. You may simple say, if Advaita is true, why are there so many people.
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn?
Again, I really do not see your argument here. What's the problem with rebirth? It's just like going from yesterday to today or childhood to youth to old age. If you take yourself as the same person yesterday and today, what is wrong with rebirth? Like Krishna says:
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
add a comment |
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births.
Yes
Whose action's fruits am I facing in this birth?
Your own.
Given that it cannot be my current body or mind, it follows that it has to be my Atman.
By this reasoning you are saying you are not responsible for anything you did yesterday or anything before current moment.
In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth?
If you can identify yourself as doer of a task among many people, you performed yesterday, then you may very well also identity yourself among many people of your previous birth tasks.
If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
This contradiction seems to even arises if you think you can identify yourself as doer of a task you performed yesterday among many. Because according to Advaita, only one exists. Even in this every moment this contradiction arises. You may simple say, if Advaita is true, why are there so many people.
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn?
Again, I really do not see your argument here. What's the problem with rebirth? It's just like going from yesterday to today or childhood to youth to old age. If you take yourself as the same person yesterday and today, what is wrong with rebirth? Like Krishna says:
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
add a comment |
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births.
Yes
Whose action's fruits am I facing in this birth?
Your own.
Given that it cannot be my current body or mind, it follows that it has to be my Atman.
By this reasoning you are saying you are not responsible for anything you did yesterday or anything before current moment.
In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth?
If you can identify yourself as doer of a task among many people, you performed yesterday, then you may very well also identity yourself among many people of your previous birth tasks.
If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
This contradiction seems to even arises if you think you can identify yourself as doer of a task you performed yesterday among many. Because according to Advaita, only one exists. Even in this every moment this contradiction arises. You may simple say, if Advaita is true, why are there so many people.
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn?
Again, I really do not see your argument here. What's the problem with rebirth? It's just like going from yesterday to today or childhood to youth to old age. If you take yourself as the same person yesterday and today, what is wrong with rebirth? Like Krishna says:
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
As per Karma theory, certain events of my current life are the fruits of my actions in one or more earlier births.
Yes
Whose action's fruits am I facing in this birth?
Your own.
Given that it cannot be my current body or mind, it follows that it has to be my Atman.
By this reasoning you are saying you are not responsible for anything you did yesterday or anything before current moment.
In particular, the seemingly different people we see are all Brahman and seem different only because of Maya. Then how is it possible to determine the me from a previous birth?
If you can identify yourself as doer of a task among many people, you performed yesterday, then you may very well also identity yourself among many people of your previous birth tasks.
If one can indeed determine the me from the previous birth then does that not directly imply duality contradicting Advaita?
This contradiction seems to even arises if you think you can identify yourself as doer of a task you performed yesterday among many. Because according to Advaita, only one exists. Even in this every moment this contradiction arises. You may simple say, if Advaita is true, why are there so many people.
In fact I do not see how rebirth is even possible in the context of Advaita. Who is getting reborn?
Again, I really do not see your argument here. What's the problem with rebirth? It's just like going from yesterday to today or childhood to youth to old age. If you take yourself as the same person yesterday and today, what is wrong with rebirth? Like Krishna says:
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
answered 33 mins ago
LokeshLokesh
452316
452316
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Whatever is Wisdom of Advaita is said is applicable only after realization. As long as one is bound by Karma, those things dont work in practical life.
– Akshay S
4 hours ago