AW: Guru-shisya sambandha

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Putranmji pranamsSadaji will certainly provide excellent answers to your questions. I would just like to recommend a booklet about reincarnation to you that Dennisji once recommended to me. While all the other views regarding reincarnation, karma etc. definitely have their place on the path, I would call the view expressed here truly advaitin, i.e. the paramarthika view on the issue.The booklet is called "Karma and Reincarnation" by Swami Muni Narayana Prasad. Let me quote the publisher:About the author:"Swami Muni Narayana Prasad is presently the Regulating Secretary of the Narayana Gurukula, a Guru-Disciple foundation founded by Nataraja Guru, the disciple-successor of Narayana

Guru.(...) Became a disciple of Nataraja Guru in 1960 and was initiated as a renunciate in 1984."And about the book: "The notions of karma and reincarnation constitute the fundamental tenets of Indian thinking; though these, like many other doctrinal beliefs, are hard to prove/disprove in purely rationalistic or even empirical terms. Swami Muni Narayana Prasad looks afresh at these age-old-doctrinal beliefs - from the viewpoint of an Advaitin, developing stimulating insights from his studies of the Upanishads, the Bhagavad Gita, the Brahma Sutras and, these besides, the works of his mentor: Narayana Guru."Om ShantiSitaraVon: putranm <putranmAn: advaitin Gesendet: Samstag, den 10. April 2010, 10:32:03 UhrBetreff: Re: Guru-shisya sambandha Sadaji, thanks. I want to ask you something frankly since you have talked strongly on being rational and enquiring oneself. You seem to mention scripture only for the end mahavaakyas. I usually get bogged down with a lot of middle things where rationality is not really sufficient. Like

reincarnation, i.e. subtle body remaining after death of gross body. You have mentioned of this life or life after multiple times, I noticed, so you seem to accept this. There are other things like devas and doing our karmas which are directed for this or that super-natural ends (even though the rational part that we get chittashuddhi is also there). Furthermore as in my recent reply to Shyamji, there is mention of how there is Purusha-Avyakta- Hiranyagarbha which dilineations are not exactly apparent to the intellect. So, when I am told that one must place shraddha in the sruthi, I take it all this is meant to be accepted initially, as we cannot have the intellect getting us such information in a confirmed manner, unless we coax it to accept the logic offered by others. How do you approach the scriptures on these fronts? Are you really satisfied that there is "this life or life after"? The essential truth of advaita

that you mention is not particularly difficult to accept; but the rest, which puts the pursuit of Truth in a wholesome setting for the "jiva" - what is their place and relevance according to you, and do you feel comfortable placing shraddha in such things? thollmelukaalkizhu advaitin@ s.com, kuntimaddi sadananda <kuntimaddisada@ ...> wrote: > > > --- On Fri, 4/9/10, putranm <putranm > wrote: > > > KS: Putranmji - what the scriptures do is taking anubhava of everyone - the avasthaatraya - the three states of experience - waking, dream and deep sleep state and resolve the experiencer I am different from the experienced states using anvaya-vyatireka lagic and that I am is beyond the three states of experience. Hence anubhava here is not some

new experience of advaita - it is realization of the experiencer who is beyond the three states of experiences and who is present in all the three states. Hence when scriptures say shaatra, yukti and anubhava - scripture, logic and experience all go together. That is why they give the 10th man story to show the missing 10th man that they are all searching is never away at any time even while they are searching and being experienced all the time. The very search is by the missing man himself. Hence it is aparokshaanubhuuti - direct and immediate not some experience that one is longing for in future time. This > aspect I have discussed elaborately in the series. > > Scripture says that which can never be negated is the truth, right? > . > In the analysis of the three states of experience, the subject I am is the only one that is never negated as one goes from waking, dream and deep sleep states. Here anubhava is taken

into consideration and yukti is taken into consideration and arrive at tvam padaartham. The scripture says that tvam is tat - prapanchopashamam, shaantam, shivam advaitam, chaturtham manyante - sa aatmaa sa vijneyaH - that has to inquired and recognized says the scripture. Hence if one arrives at something else different from one self as non-negatable entity, then there is definitely wrong with the logic as well as with the scriptural interpretations and also with the analysis of everybody's anubhava. Hence as I see, your supposition has no basis. Hence anubhava or experiential duality is not rejected what is rejected is the interpretation that the experiential duality as reality. Hence Vedanta does not reject anubhava it provides an explanation to the anubhava, just as > science is not against experiential sunrise and sunset but only negates the truth of the reality ascribed to that experience. > Sie sind Spam leid? Mail verfügt über einen herausragenden Schutz gegen Massenmails.