Re: Prarabdha Karma and immortal soul
hariḥ oṁ
~~~~~~
namasté
Originally Posted by
Anirudh
Namaste Yajvan
Most probably you may have explained above terms in any of your previous threads. I believe, understand all of them. In particular the term discrimination always fascinate me. I have heard a lot about discrimination from various Sri Vaishnava teachers. From what ever I have learned, define discrimination as the act of differentiating right and wrong or truth and false or light and darkness.
But truth/light/right has many shades, and if you look at Srimad Maha Bharat or Srimad Raamaayan, Sri Krishna and Sri Raam have twisted truth to fit to the situation. Then what is the yard stick to measure discrimination?
Let me offer a few points of view. Discrimination (viveka) in its highest form is discerning Self from non-Self; the distinction of inert matter from Being.
Ādi śaṅkara-ji's vivekacūḍāmaṇi1 says it this way:
- a foolish person identifies with their skin, flesh , fat, bones and excreta ( the body). A person of discrimination knows their true nature to be the supreme Reality and other than the body || 161st śloka
- a fool (mūḍha) thinks ‘I am the body’ (deho'ham). An intelligent one knows of the 'I' in the body; Yet ( however) the great one (mahātmano), a person who has knowledge born of discrimination (viveka-vijñānavto) always knows (experiences) I am brahman (brahmāham) || 162nd śloka
The above is the from the advaita vedāntic point of view. Let’s look at it from the school of yogaḥ and śeṣa-patañjali’s work, his yogadarśana. Here this discrimination is called viveka-khyāti. That is, khyāti (declaration, knowledge) + viveka (discrimination, discerning). In this school it is discerning puruṣa ( see devotee’s post above) from buddhi ( intellect).
Why is this distinction suggested? Well, the intellect (buddhi) takes on the role of Self... It is not Self, but stands-in as Self and therefore we can call it not-Self. And what is puruṣa? Pure Being, Self. Hence within this school of yogaḥ it looks (once again) for the distinction, the discrimination of Self from non-Self.
This is a most refined ( razor sharp) distinction. Why so? Because sattva-buddhi ( the purest buddhi possible) is the closest to puruṣa in terms of ~relative~ position or location. Hence it is the most refined distinction one can make. When one regards buddhi as Self they (once again) are deluded – the words of āchārya pachañikśha, which is aligned to śaṅkara-ji and no doubt to śrī kṛṣṇaḥ.
The more mundane level of daily life
Right from wrong, truth from falsehood... all these choices are of a discriminating nature, but within the relative field of life. Here we have various observances, pending the social climate, the conditions of the time , etc. etc. We have various rulebooks to guide us, let alone the social rules ( rule of law). Yet when it comes to the divine ( śrī kṛṣṇaḥ & rāmaḥ ) their selections are much different than ours. There's will align to the universe at large. There's is from complete and absolute freedom ( svātantrya2). To us, the rank and file, their actions may seem curious. Yet we as bound individuals cannot comprehend the actions of the divine. For all we know, one action ( initiation of an action) may affect some-thing in a yuga in the future. We do not know. Why? Because per śrī kṛṣṇaḥ's own words - unfathomable is the course of action ( bhāgavadgītā, chapter 4, 17th verse)
Yet consider this ( to add a brain cramp) -
In the 3 worlds there is no action which I need to do O partha ( arjuna);
nor is there for Me anything worth attaining unattained; even so, I am
engaged in action || 3.22 - śrī kṛṣṇaḥ's own words
Now fast forward to chapter 4 and the 14th verse:
Actions do not involve Me, nor have I any longing for the fruit of action.
He who truly knows Me thus is not bound by actions || 4.14 - śrī kṛṣṇaḥ's own words
Once we begin to understand these words do we come to appreciate the notion of action, the Supreme, and where we stand.
इतिशिवं
iti śivaṁ
terms
1. vivekacūḍāmaṇi = the crown or crest jewel of discrimination; written by śaṅkara-ji around the age of 12, when he was at his masters āśrama. His master was govinda-ji. The verses offered are the 161st and 162nd in the book.
2.svātantrya - complete independence; complete/absolute free will.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
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