"Now if I am not the doer and reaper of any action what's the significance of law of karma?"
The law of Karma has significance only if one considers himself/herself as the doer. In reality, neither Karma exists, nor the result of Karma, nor the doership. That's the reason, whatever good or bad deeds one does, wouldn't go beyond the material world.
In Advaita Vedanta the ultimate concept is SOHAM or I am He (the Supreme Brahman). There is no difference between the spiritual aspirant and Brahman.I (the ego) is an illusion. Hence I (the ego) is not a doer.
The status of I in Advaita Vedanta explained
There are two ways. One is the path of discrimination, the other is
that of love. Discrimination ...
There is a Shloka in Shreemad Bhagvat Purana mentationing the concept of Multiverse OR Parallel Universes.
पुरुषोऽण्डं विनिर्भिद्य यदासौ स विनिर्गतः ।
आत्मनोऽयनमन्विच्छन्नपोऽस्राक्षीच्छुचिः शुचीः ॥10॥
puruṣo ’ṇḍaṁ vinirbhidya yadāsau sa vinirgataḥ ātmano ’yanam
anvicchann apo ’srākṣīc chuciḥ śucīḥ
After separating the different ...
Why should I do my duty
यस्त्विन्द्रियणि मनसा नियम्यार्भते अर्जुन।
कर्मेन्द्रिये: कर्मयोगमसक्त: स विषिशय्ते।
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work. BG 3.8
Adi Shankra's bhasya
Tvam, you, O Arjuna; kuru, perform; niyatam, the obligatory; karma, duties, ...
I did quite a research on this. According to recent scholars, this scripture is a work of anonymous author and is composed around 8th century.
From experience I have known that work of recent scholars especially Indologists is biased. Many are driven by the agenda to fit all the scriptures within last 1000 years with no concerete evidance. They even go to ...
Trying to answer the question in two parts:
Refuting the existence of Prārabdha for Jeevanmukta
Difference between Jīvanamukti Videhamukti is not absolute
Reason for rebirth of mentioned Jīvanamukta Rishis
Note: This answer is based on Advaita philosophy of Adi Shankaracharya
According to Adi Shankaracharya, talking about the ...
Yes they do exist. One example is in Devi Bhagavatam, Tritiya Skandha which describes the story of Brahma, Vishnu and Siva visiting Sridevi. On the way, they watch many Vishnus, Indras, Brahmas and Sivas and many other Brahmandas. That is why Lalita Sahasranama calls her Aneka Koti Brahmanda Janani Divya Vigraha.
The other example is in Skanda MahaPurana ...
In Yoga Vashishtha, the conversation between Sage Vashishtha and Bhusunda mentions how Earth evolved over time.
Sage Vasishstha asked:
You enjoy such longevity as would suggest that you have attained final
liberation! And, you are wise, brave and a great yogi. Pray, tell me
what extra-ordinary events you remember, relating to this and the
As per my understanding of advaita vedanta - when they refer to think as ' I am not the doer' what they mean is remove the doership of any karma. However, as per our prarabhdha karma which we are spending in this birth it will go on. But if we have the doership feeling then we can adding upto Agami karma which is accumulation of future karma which then would ...
As I was reading the question and some of the answers by others it occurred to me that I and you are not the doer as God is not the doer. I was reminded of the Gita where it says that actions are performed by the gunas.
BG 3.27 — All actions (karma-s) are enacted in Prakruti by  modes (guna-s). Bewildered with identity, the self(Atma) believes "'I' am ...
First of all you must understand the difference between Brahman/Atman and prakriti. you are soul and not your body. Now first understand what Prakriti is. Prakriti is both higher nature and lower nature(lower nature Prakriti is formed under imbalance of three modes of nature from higher nature). Higher nature is pure energy and lower nature is five elements ...
Srila Prabhupada rejects Yoga Vasistha.
In Chaitanya Charitamrita, the following incident occurs.
When Kamalākānta Viśvāsa heard about this punishment by Śrī Caitanya Mahāprabhu, he was very unhappy, but when Advaita Prabhu heard about it, He was greatly pleased. Seeing Kamalākānta Viśvāsa unhappy, Advaita Ācārya Prabhu told him, "You are greatly ...
Bhagavad Gita speaks about the dangers of delusion (moha).
Deluded by the mental states accruing from the three Gunas of Prakrti,
this world knows not Me, the Imperishable, transcending these Gunas.
Niyatasya tu samnyasah karmano nopapadyate
mohat tasya parityagas tamasah parikirtitah
It is not at all proper to renounce works that ...
As Vasishtha explains to Rama, the purest desires [=karma/action] gradually leads one to a state of lasting welfare in this world (life). And if one has trouble directing one’s destiny in such a way, one should exert the force of one’s activity to turn one’s mind to a profitable course.
First in chapter 2.7, Vasishtha motivates one to tune his own destiniy ...
The doubts raised are genuine as the style of the language points to much after 10th century only. Please show the evidence where Shankaracharya quoted YV. In fact it is other way around. YV uses the points made by Shankaracharya. Further see the funny statement in Wikipedia - YV is a philosophical text attributed to Valmiki, although the real author is ...
Yes, would be good to give up moha.
Patanjali uses the word in YS II.34. Patanjali is an extensively commented author. It is usually understood as blind attachment, delusion. He names moha as one of the causes to "perverse, unwholesome, troublesome, or deviant thoughts", what is obviously an serious obstacle to your practice.
Here is a link where you can get the story:-
He was one of the sons of sage Bhrigu and his wife Khyati and thus the grandson of Lord Brahma. When they were young, Shukra and Brihaspati studied under the same guru, Sage Angirasa, who also happened to be Brihaspati's father. Shukra was known to be more knowledgeable than Brihaspati. ...
Shri Rama goes on a pilgrimage and when he returns, there is a profound change in him. He keeps to his own company. His father, king Dasharatha asks him about it but Rama replies that nothing is wrong.
Dasharatha then turns to sage Vashishtha to figure out what is going on. Maharishi Valmiki narrates the conversation thus:
...Inevitably Dasharatha turned ...