[Advaita-l] Advaita-l Digest, Vol 69, Issue 3

[S.N. Sastri]

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> Dear Anand Hudli-ji,
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> Pranams.
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> It is true, as you have said, that Sarvajnatma Muni has, in
> Samkshepasarirakam, expressed the view tat there is no avidyA-lesha, and
> that the jnAni gets sadyomukti. The relevant shloka is No. 38 in chapter IV.
> I am reproducing the same below:--
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>
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> samyagjnAnavibhAvasuH sakalamevAjnAnatatsambhavam
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> sadyo vastubalapravartanamarudyApArasandIpitaH |
>
> nirlepena hi dandahIti na manAgapyasya rUpAntaram
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> samsArasya shinaShTi tena viduShaH sadyo vimuktirdhruvA ||
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>
> (Translation by Dr. N. Veezhinathan, an eminent scholar)—
>
> The fire in the form of the true knowledge of the self, set ablaze by the
> function of the moving wind, namely, the strength of the self, completely
> annihilates at once the nescience and its products. No other form of worldly
> existence remains in the least. Hence it is certain that one who has
> realized the self (is dissociated from his body and ) attains immediate
> liberation.
>
>
>
> However, Sarvajnataman himself admits jIvanmukti and also avidyA-lesha in
> shlokas 40 onwards in the same chapter as shown below.
>
> Shl. 40—Or else, the scripture (dealing with liberation while embodied) is
> to be understood as treating of one who has realized the self. And, it is
> reasonable that the trace of nescience (avidyA-lesha) persists in his case.
> The trace of nescience is annihilated without a cause. Or else, the
> realization of the self which continues annihilates the trace.
>
> Shl. 43—The state of liberation while embodied (jIvanmukti) is (admitted)
> because it is experienced. And as the shadow of duality is experienced, it
> is also accepted. And the trace of nescience is upheld to account for the
> shadow of duality. And these views are based on one’s experience.
>
> (Note by translator—The view expressed in this verse is based on Br. sU.
> bhAShya, IV. i. 15).
>
> Shl. 44—The self is veiled by nescience before (its realization)   And
> when it is realized, it becomes free from the intervention of nescience.
> Even then, the trace of nescience should be admitted, because it is
> experienced that the trace of duality continues.
>
> Shl. 45—In order to experience the result of the prArabdha karma, the
> vidvAn remains embodied though liberated. And after having completely
> experienced the result which is the outcome of the trace of nescience, he
> attains final liberation.
>
>
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> Dr. Veezhinathan explains this apparent contradiction in his Introduction
> to his translation of Samkshepasarirakam in the following words (page 140).
>
> Sarvajnatman admits the eka jIva vAda also; and from that standpoint he
> says that the concept of jIvanukti does not hold good and the one who has
> attained the direct experience of Brahman is freed from physical and
> psychical accompaniments and remains as brahman. This is known as
> sadyomukti. In eka jIva vAda, after the only jIva attains liberation no one
> remains and so there is no need for a Guru to instruct others about the
> means of  liberation. So there is no need for a jIvanmukta.
>
> According to the aneka jIva vAda which is also admitted by Sarvajnatman the
> concept of jIvanmukti does hold good.
>
> Regards,
>
> S.N.Sastri
>
> Shri Anand Hudli wrote--
>
> Thanks to Subrahmanian for yet another series. Here is a summary of various
>
> viewpoints from the siddhAntaleshasaMgraha of Appayya Dikshita (chaturtha
>
> parichchheda). The dominant view is, of course, that avidyAlesha is needed
> for
>
> the exhaustion of the prArabdha-karma. But there is also a view by
> SarvajnAtman that
>
> no such avidyAlesha can exist! In fact, jIvanmukti is only an arthavAda for
> the vidhi
>
> that prescribes shravaNa, etc.
>
> ?? ???????????????, ???????????? ???????????? ? ?????????????????????
> ??????????? ?????????????????????????????????????????? ??????????????? ???
> ?????? ?
>
> What is this avidyAlesha that continues for the jIvanmukta? It is a part
> (aMsha) of the
>
> viKshepa-shakti of the mUlAvidya (primal avidyA) that consists of AvaraNa
> shakti and
>
> vikShepa shakti. The avidyalesha is necessary for the continuation of
> prArabdha
>
> karma, the present body, etc. This is the view of some.
>
> Here the AvaraNa shakti is that aspect of avidyA that conceals Reality. The
> VikShepa
>
> shakti aspect of avidyA projects something other than Reality. A standard
> example is
>
> the rope that is seen as a snake under illusion. The AvaraNa shakti acting
> here
>
> conceals the rope, while the vikShepa shakti projects the illusory snake
> where the
>
> rope is supposed to be seen.
>
> ???????????????????????????????????????????????????? ???????? ?
>
> Just as even after washing a utensil that contains garlic, the smell of
> garlic lingers, the
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> impression (saMskAra) of avidyA remains (in jIvanmukti). This is the view
> of others.?
>
> ?????????????????????? ?????????????????? ?
>
> Just as even after a cloth is burnt, the ash retains the shape of the
> cloth, the remnants
>
> of the burnt mUlAvidyA continue in the jIvanmukti state. This is the view
> of still others.
>
> ??????????????????? - ????????????????????? ??????????????????????????????
> ??????????????????? ?????????????????????????? ? ??????????
> ????????????????????? ?????????????? ? ??? ????????????????
> ??????????????????????????? ????????????????????????????????? ???????
> ????????? ?
>
> The Guru SarvajnAtman provides another view: It is impossible for even a
> little bit
>
> (lesha) of avidyA to continue after the dawn of realizaton of Reality
> (Brahman),
>
> which is opposed to avidyA. Therefore, the shAstra of jIvanmukti is only an
> arthavAda
>
> (eulogy or praise) relating to the injunction (vidhi) regarding shravaNa,
> etc., for example
>
>  in the upaniShad statement "????? ???? ?????????? ????????? ????????
> ???????????????" Br. Up.
>
> There is no purpose in explaining jIvanmukti by the shAstra. Therefore, for
> one who
>
> does nididhyAsana, just by the dawn of realization of Brahman there is the
>
> disappearance of avidyA with its effects and impressions.
>
>
>
> Anand
>
> _________________________________________________________________
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