[Advaita-l] Lower order GYAnI will be reborn?

[श्रीमल्ललितालालितः]

On Sat, 1 Oct 2016 at 14:58 Raghav Kumar Dwivedula <raghavkumar00 at gmail.com>
wrote:

> I want to restate what you wrote to check if i understand your words
> correctly. You are saying that -
>
> 1. There are GYAnI-s who are not jIvanmukta-s, for such GYAnI-s, their
> GYAna may be temporary and can 'fade away'. that is why sannyAsa is
> enjoined for GYAna-niShThA.
>
Yes.
GYAnI-s who are not jIvanmukta-s are of two types:
1. Those who have eradicated doubts about pramANa, prameya and nulled the
effect of dvaitavAsanA and die like that.
2, Those who have failed at any of mentioned three, either at or more.

The second category was being talked by me.
These people take birth.

The first category is the type of GYAnI who is not jIvanmukta/sthitapraGYa.
Mind that these people were sthitapraGYa in the sense that their GYAna was
not affected by saMshaya, etc. But, according to the definition of
jIvanmukta-s, that they don't feel tormented by even adhyasta samsAra,
such-duHkha, was not there; and hence they are technically a-sthitapraGYa.
These don't take birth, but feel heat of prArabdha in form of sukha-duHkha.

The point to note is that you must not have an iota of doubt about shAstra,
it's validity and it's meaning, etc. The lingering to opposite ideas also
needs to be eradicated. That's where shravaNa, etc. are useful.

2. Such GYAnI-s who have not yet stabilized the GYAna i.e., they have not
> yet attained jIvanmukti - they do not attain 'emancipation' ie.,
> janmarAhityam (liberation from embodiment). They will have to be reborn
> again until their GYAna becomes dRDhaM.
>
Correct.

> 3. Also when you talk of 'lower order GYAnI-s', i assume that even in
> their case,  you are referring to those who have arrived at  lakShyArtha of
> the mahAvAkya by shravaNam from a sAmpradAyavit teacher, by the word GYAnI.
>
aikya is not laxyArtha of mahAvAkya. It is artha.
aikya is of laxyArtha of pada-s -- is correct to say.

arrived at artha of mahAvAkya = known the meaning of mahAvAkya.
correct. Not correct in present form.

shravaNam = hearing of mahAvAkya from a sampradAyavit -- not correct.
knowing meaning of vedAntamahAvAkya through any means is acceptable, direct
or indirect. But, then the objections and doubts must also be cleared, and
there should not be even a single assumption about validity of
mahAvAkya/guru. It must be tested thoroughly.
Here I mean that baseless shraddhA - is useless. vedAnta is not a belief
system. It's a system based on proof, logic and testing. People tend to mix
mystery at some point by bringing unknown things(samAdhI, shraddhA-in
famous form, anubhUti, etc.) to keep their followers following them.

Many people think that shravaNa = hearing. Not correct in context of
vedAnta.
shravaNa is a specific type of vichAra = tarka, which helps you ascertain
the tAtparya of vedAnta-s in aikya = oneness(definitely of brahma and
jIva).

> This entire question arose because i have read and heard about the
> alternative view attributed to JMV that all GYAnI-s who have not
> accomplished jIvanmukti, will still get liberation from embodiment upon
> death, although they may be suffer due to dvaita vasana-s in this life even
> after GYAna.
>
No, the heard idea is not true.
The division will be like this:
GYAnI-s who are just being tormented by dR^ishya and want peace here too,
practice manonAsha and vAsanAxaya.
Among them, some may even loose GYAna, owing to their prArabdha. That's why
GYAnaraxA is one of the prayojana of jIvanmukti.
'Losing GYAna' means to have saMshaya and viparyaya. Examples of rAma,
nidAdha and shuka were presented by AchArya.
Read the fourth chapter there. It will help you.
So, even if you are a GYAnI now, keep practising GYAna-sAdhana, because who
know how strong your prArabdha, dvaita-vAsanA and doubts; they may arise
any minute to drag you to dvaita-nishchaya or saMshaya about advaita.
That's why you need sannyAsa.
This sannyAsa, essentially means shunning possession and engaging in
GYAna-sAdhana, shravaNa, etc. Everyone(women, shUdra, dvija) can practise
that, although not through virajA-homa, etc. Just shun everything and start
practising means of knowledge, even after dawn of knowledge; since GYAna
can't be practised(it's not puruShatantra, it's prmANa-vastu-adhIna).
Practise of means of GYAna is called GYAnAbhyAsa, since it strengthens the
GYAna by increasing saMskAra-s and removing doubts.

> This may well be a mis-reading of JMV
>
Sure, it is.

> I am reminded of bahunAm janmanAm ante GYAnavAn mAm prapadyate, the word
> GYAnavAn is commented as प्राप्तपरिपाकज्ञानः one who has attained matured
> knowledge.
>
Add to it आसुप्तेरामृतेः कालं नयेद्वेदान्तचिन्तया and anupapatti of
brahmasaMsthomR^itatvameti(this is base shruti for bhagavatpAda's sentence
which say ससंन्यासं ज्ञानं मोक्षहेतुः).

I hope this thread ends here.