Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodhaH label to access all posts relevant to this text.
Last week we read the suutra which indicated the nature of a
jiivanmukta. It was stated there that by 'immediate Knowledge' such a one would
see the All as One. Why say 'immediate'?
Jnaana is of three types; प्रत्यक्ष /pratyaksha, परोक्ष /paroksha and अपरोक्ष /aparoksha.
Pratyaksha jnaana is direct knowledge - we 'know' a thing by
perception through our sense organs. We see a book. We read music. We touch the
dog, and so on. It is the knowledge system in which the majority people operate
in daily life. Storing units of descriptive information.
Paroksah jnaana is indirect knowledge - we gather our info-bytes via
other 'media'. Hearing or reading the words of others. Often the object about
which we are gathering knowledge is not available for pratyaksha. This is
'borrowed' knowledge until such time as we make efforts to ascertain its truth
for ourselves. For example; having read about, hear others' tales who had
visited' and seen their photographs, we make efforts ourselves to visit the
pyramids. Only then can we truly appreciate all the words and inferences which
had been gathered earlier - and add our own experience to the pool of
knowledge.
ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखैलकर्मबन्धविनिर्मुक्तः स्यात्।
brahmaivaahamasmiityaparoxaGYaanena
nikhailakarmabandhavinirmuktaH syaat.
"By immediate Knowledge that I
am Brahman alone, one becomes free from bondage of all actions."
There are no special powers or other-world experiences; no sudden
increase in worldly status; no certificates or diplomas. This experience is of
the most personal nature possible. Knowledge does not create anything new, It
only removes the ignorance of our True Self.
The fellow who remains in spiritual ignorance performs actions with
the feeling that 'I am the doer' and thus becomes also the sufferer and enjoyer
as a consequence. This is the bondage of Maya. The realised soul knows that
there is no such thing as bondage or limitation; worldly action is not
necessarily stopped - indeed it may be enhanced - but now there is not sense of
doership, ownership, or results. The jivanmukta is detached from outcomes and
expectations. Any remaining duties will be attended, but without attachment;
all is done with a sense of Love. It is not freedom from action, but a freedom
within action.
Action is otherwise known as karma. This is term which has become
something of a 'catch phrase' - and taken very much out of context to the point
of misuse and abuse. Everyone is interested in 'destiny', but that is only a
part of the whole of the karmic cycle. The Guru gives a summary of this next…
(the chant will be available next week.)
कर्माणि कतिविधानि सन्तीति चेत् आगामिसञ्चितप्रारब्धभेदेन् त्रिविधानि सन्ति।
karmaaNi
katividhaani santiiti cet aagaamisa~ncitapraarabdhabheden trividhaani santi.
"If it is asked, how many kinds of karmas are there, [the reply
is] there are three kinds of karmas viz. aagami, sanchita and praarabdha."
Can we live without action? Even to keep the body alive, one has to
act. Man performs countless action from birth to death. Each produces results,
some favourable, others less so. It is important to note, says the Guru, that
karma is just an 'umbrella title' and that, in fact, it is composed of three
elements.
