--- In [email protected], "matrixmonitor" <[EMAIL PROTECTED]> wrote: > --Statements below contradict the testimony of Ramakrishna.
I am not sure I see the contradiction. What is left of a videha-mukti to re-incarnate is an interesting question. While not covered in this piece, nor answering this mystery, it is said that a videha-mukti has a choice to return to gross, subtle or casual realms, or just BE (in / as the ocean of Brahman.) The impetus for any such reincarnation may be according to their Aagaami karma, including vows, or simply the need of the time. When and where is it recored that Ramakrishna stated this -- that he's having another incarnation, to commence 200 years? I don't remember that in the Gospel of Ramakrishna. By the way, I spent some time in his quarter at his beloved Dakshineswar temple complex outside of Calcutta. it was a most profound darshan. > He > stated that he's having another incarnation, to commence 200 years > after his death. This would entail a whole new venue of agendas for > mankind, as we head into a true "Heaven on Earth", with TM (and other > objectives) made accessible to everybody. Thus, Enlightended people > can spin a whole new web of karma for mankind if they desire, even if > they are free of it themselves. > > > - In [email protected], akasha_108 <[EMAIL PROTECTED]> wrote: > > The following article: i) extends the categores of Karma posted by > Vaj > > a bit ago (from deFouw and Svoboda), ii) clarifies (perhaps) the > prior > > discussion of videha-mukti and death, and ii) addresses the perenial > > question on FFL of why some gyani's act in non-gyani fashion (as > > conceptualized by non-gyanis). > > > > -------------------------- > > http://www.mudgala.com/articles/gyani_actions.html > > > > In this day and age, when it is normal practice to evaluate not only > > students, but even professors and our peers (peer-review), we find > > ourselve in the business of judging those we take to be gyanis. > > > > Often, we find them doing things that are not "gyani-like". Of > course, > > we define what a gyani should be like as we wish, without regards to > > shastra. > > > > In particular, we all know that gyanis are beyond likes and > dislikes. > > Yet, we sometimes feel that they act like the common man. They seem > to > > get angry, or feel sad. How do we explain this? > > > > We need to understand the nature of karma. > > > > Karma > > > > There are three kinds of karma: > > > > 1. Prarabdha - Action from past births that have led to the > current > > birth. These karmas are only exhausted when the doer experiences > them. > > > > 2. Sanchita - Action from past births which are set to fructify > in > > future births. If we take another birth, these karmas will fructify. > > For gyanis, who will not take another birth, these karmas have no > effect. > > > > 3. Aagaami - The karmas performed after one becomes a gyani. > These > > are not reaped by the gyani, but by mankind in general. Thus, when > we > > say that a swami is performing good for mankind, this is exactly > true. > > In Tattwa-bodha, we are told that a gyani's good karmas go to his > > well-wishers, and bad karmas go to his ill-wishers. > > > > Thus, two of the three kinds of karma, aagaami & sanchita karma have > > no effect on the gyani. This is because the aagaami karma is > > experienced by mankind, and sanchita karma has no opportunity to > > fructify since the gyani does not take another birth. Thus, after > the > > dawn of knowledge, a gyani continues to interact with the world so > > long as prarabdha karma remains. > > > > > > Prarabdha Karma and Gyanis > > > > The nature of prarabdha karma is brought up by Shankaracharya in his > > Vivekachudamani: > > > > Like an arrow released towards its target, the karma begun before > the > > dawn of knowledge (prarabdha) is not destroyed by gyana. 454. > > > > Now, we can understand the following verses from the famed > Panchadashi. > > > > Once he is convinced of the unreality of the world, a knower, with > > mind undisturbed, allows his prarabdha karma to wear out, and > engages > > himself in worldly affairs accordingly. 7-131. > > > > Do not fear irregularity when the wise engage themselves in actions > > according to their Karma. Even if it happens, let it be; who can > > prevent the karma? 7-132. > > > > In the experience of their prarabdha karma, the enlightened and the > > unenlightened alike have no choice; but the knower is patient and > > undisturbed, whereas an ignorant man is impatient and suffers pain > and > > grief. 7-133 > > > > If by the force of his prarabdha karma, a wise man is compelled to > > enjoy the fruits of desires, he does so with indifference and great > > reluctance like a man who is impressed for labour. 7-143. > > > > Once the prarabdha karma is exhausted, the seer either attains > > videha-mukti (i.e. death), or, he is in constant one-ness with the > > paramatma. Thus, prarabdha karma is a great blessing to the world, > as > > the world can benefit when the gyani interacts with it. If prarabdha > > karma were burned up in the fire of gyana, the only medium of > teaching > > from these great masters would be pure silence. > > > > Types of Gyanis > > > > Thus, it is also possible to grade gyanis based on the amount of > > interaction with the world. Those with larger interaction with the > > world have a larger reservoir of this karma to exhaust. Swami > > Chandrashekara Bharati brings this out beautifully (VC 459). They > are > > graded, in ascending order of superiority: > > > > 1. One who has adopted sannyasa for the fruition of his gyana, > and > > abides in sattwa guna. He is a brahmavit. > > > > 2. One who gets out of his samadhi of his own volition, by the > > force of his own karma. Happiness and sadness pertain to him. He is > a > > brahmavidarah. > > > > 3. One who is responsive when awakened by others. When awake, he > is > > connected with the prarabdha karma. He is a brahmavidariyan. > > > > 4. One who has reached the transcendant, and is unresponsive even > > when awakened by others. His prarabdha karma is exhausted, and thus, > > has no effect on him. He is a brahmavidvarishthah. > > > > Madhusudana Saraswati says that a tattva-gyani (knower of the truth) > > may not be a jivan-mukta (liberated while living). The yogi of the > > highest order is one who is both a tattva-gyani and a jivan-mukta. > > However, he also clarifies, that there is absolutely no doubt that > > both classes of gyanis will reach videha-kaivalya. i.e. liberation > > upon the falling of the body. (BG 6.36) > > > > Gyanis and Prarabdha Karma > > > > What is the nature of the gyanis interaction with the world when > > prarabdha karma is in play? Swami Vidyaranya quotes the Gita in the > > Panchadashi: > > > > O Arjuna, your own karma, produced by your own nature, compels you > to > > do things, even though you may not want to do them. B.G 18.60 > > > > The Ashtavakra Gita gives us a perfect example: > > > > Like a dry leaf blown about by the winds of prarabdha karma from > > previous lives, the desireless, independant, free, liberated person > > moves about. > > > > The gyani is compelled to interact with the world, as is his nature > > formed over a multitude of previous births, without attachment to > > them. Since they have no effect on the gyani, and since there is no > > doer-ship attached to it, there is no fault in this. > > > > The illusion of action > > > > After all, it is us (the ignorant) who superimpose action on the > > gyani. In reality, the gyani does nothing, so there is nothing for > us > > to judge. > > > > He ... does nothing, even if he be acting vigorously in the eyes of > > the world. AG 19.19 > > > > It may be difficult for us to see inaction in the multitude around > us, > > but thankfully, we have an entire vedanta tradition designed to take > > us there. All of us strive to become yogis of one kind or another, > and > > as the Gita puts it: > > > > He who recognizes inaction in action, and action in inaction is a > > yogi. BG 4.18. > > > > Conclusion > > > > The gyanis move about in accordance to their prarabdha karma. Let us > > stop judging them. Let us learn from them actively, so that we may > > develop our own sanchita karma. Let us praise them, so that we may > > benefit from their positive agami karmas. > > > > Sources > > > > * [AB] Swami Tejomayananda. Atma Bodha. > > * [AG] Ashtavakra Gita > > * [BG] Swami Madhusudana Saraswati. Bhagavad Gita. trans. Swami > > Gambhirananda. > > * [PA] Swami Vidyaranya. Panchadashi. trans. Swami Swahananda. > > * [VC] Swami Chandrashekara Bharati. Viveka Chudamani. trans. P. > > Sankaranarayanan. > > > > > > ---------------------------------- > > > > > > > > Per this framwork, if a gyani had some odd sexual and business > karma, > > the unfoldment of such could look bizzare to onlookers. But it is > not > > volitional nor stemming from unresolved vasanas needs). its "taking > it > > (Prarabdha karma) as it comes." > > > > Further, if a guru takes on students with odd Prarabdha karma, the > > teacher might construct what appear to be quite odd exercises for > the > > students to pursue, to accelerate the burning up of Prarabdha karma > > which is non-conducive for the transmission of knowledge -- enabling > > the students to be more pure teachers -- and maximizing the > > generation of benificial Aagaami karma for the benefit of mankind. > > > > MMY appears to be a brahmavidariyan, one who is responsive when > > awakened by others. Thus he is connected with the prarabdha karma. > > Due to his apparent rapid attainmet of gyani from the blessing of > Guru > > Dev, it is POSSIBLE that he has / had remaining substantial amounts > of > > worldly prarabdha karma - including sexual, and this has > unfolded "in > > front of him". 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