[Advaita-l] BrahmaGYAna and jIvanmukti - 5 (Other References)

[jagannathan mahadevan]

Namaskaram Sri Kathirasan

I would think that this is still true, because, although no teaching
is possible from the absolute standpoint, in the paramArtika there is
no room for vyavahAra. Whether even one calls it GYAna, aGYAna or
avidya also is of no consequence.

It is only when we enter the realm of teaching tradition that we have
to endure the rigor of the tradition because we simply have no choice.
I think this is somewhat a helpless situation when we have conflicting
traditions of teaching.

Jagan.

On 2/8/07, K Kathirasan   NCS <kkathir at ncs.com.sg> wrote:
> Namaste Jagannathan,
>
> I would totally agree with you.  From the standpoint of mukti, both
> unsteady Jnana & ajnana are avidya alone.
>
> Best Regards,
> Kathirasan K
> -----Original Message-----
> From: advaita-l-bounces at lists.advaita-vedanta.org
> [mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of
> jagannathan mahadevan
> Sent: Friday, February 09, 2007 11:05 AM
> To: A discussion group for Advaita Vedanta
> Subject: Re: [Advaita-l] BrahmaGYAna and jIvanmukti - 5 (Other
> References)
>
> I agree that perfect sAdhana-chatushhTaya is necessary for
> brahmaGYAna. What I do not understand is the term "unsteady GYAna"
> which I think can be simply called as "aGYAna."
>
> On 2/8/07, S Jayanarayanan <sjayana at yahoo.com> wrote:
> > --- S Jayanarayanan <sjayana at yahoo.com> wrote:
> >
> > > --- jagannathan mahadevan <jagannathan.mahadevan at gmail.com> wrote:
> > >
> > > > Kartik,
> > > >
> > > > This is my understanding of your last (#5) post.
> > > >
> > > > I think that the point that you are trying to convey is that the
> > > > sAdhana-chatushhTaya is a necessary prerequisite for someone to
> > > > even
> > > > sit and listen to the vEda SAstra and the mahAvAkya.
> > > >
> > >
> > > Actually, no!
> > >
> > > I think you need to read the very first posting in the series at
> > >
> >
> http://www.advaita-vedanta.org/archives/advaita-l/2006-October/018518.ht
> ml
> > >
> > > ---
> > > Thus, JMV's thesis can also be stated as:
> > >
> > >   Firm sAdhana-chatushhTaya   -->  Firm BrahmaGYAna    =   mukti
> > >
> > >   Infirm sAdhana-chatushhTaya --> Infirm BrahmaGYAna  =/=  mukti
> > > ---
> > >
> > > Therefore, it is possible for BrahmaGYAna to be samyak (perfect),
> > > and
> > > aparoksha (direct or immediate), and yet asthitam (unsteady).
> > >
> > > All of us know Brahman, but only indirectly. Even for one who has
> > > direct knowledge of Brahman, mukti is not achieved. One needs both
> > > direct as well as knowledge of Brahman for mukti.
> > >
> >
> > The last sentence should read "One needs both direct as well as
> > steady knowledge of Brahman for mukti."
> >
> > > Regards,
> > > Kartik
> > >
> > >
> > >
> > >
> >
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