[Advaita-l] GunAtIta and jIvanmukta

[Ravi Kiran]

On Tue, Sep 13, 2016 at 3:45 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On  2016-09-12 22:33 GMT+05:30 Ravi Kiran via Advaita-l wrote  << On this
> bhAshya says,
>
> विमुक्तश्च सन्विमुच्यते ; पुनः शरीरं न गृह्णातीत्यर्थः
>
> Though already liberated, he acquires final liberation means that he does
> not acquire a body again.
>
>
> The liberation is in the absolute sense and there can be no action (or
> upAsana) after the rise of knowledge, to be liberated again >>,
>
>
>
> The bhashya for katha upanishat mantra 2-2-1 reads inter alia
>
>
>
> << अनुष्ठाय ध्यात्वा । ध्यानं हि तस्यानुष्ठानं सम्यग्विज्ञानपूर्वकम् । तं
> सर्वैषणाविनिर्मुक्तः सन्समं सर्वभूतस्थं ध्यात्वा न शोचति ।
> तद्विज्ञानादभयप्राप्तेः शोकावसराभावात्कुतो भयेक्षा ।
> इहैवाविद्याकृतकामकर्मबन्धनैर्विमुक्तो भवति । विमुक्तश्च सन्विमुच्यते ;
> पुनः
> शरीरं न गृह्णातीत्यर्थः ॥ >>
>
>
>
> << anuShThAya dhyAtvA | dhyAnaM hi tasyAnuShThAnaM samyagvij~nAnapUrvakam |
> taM sarvaiShaNAvinirmuktaH sansamaM sarvabhUtasthaM dhyAtvA na shochati |
> tadvij~nAnAdabhayaprApteH shokAvasarAbhAvAtkuto bhayekShA |
> ihaivAvidyAkRRitakAmakarmabandhanairvimukto bhavati | vimuktashcha
> sanvimuchyate ; punaH sharIraM na gRRihNAtItyarthaH || >>
>
>
>
> Translation by Swami gambhirananda   << anuShThAya, meditating, on Him to
> whom this city belongs; or His anuShThAna(lit, performance) consists in
> contemplation with a view to complete knowledge(footnotestates
> Unobstructed,direct vision. BAlagopAlendra interprets
> samyagvij~nAnapUrvakam as (meditation) that has complete realization as its
> objective). Onewho, after becoming entirely free from all desires,
> contemplates on Him as residing equally in all beings, na shochati, does
> not grieve. How can there be any vision of fear, since there is no occasion
> for sorrow after the attainment of fearlessness resulting from His
> realization? Even here, (while still living), he becomes vimuktah,
> free—free from thebondage of desire and duty, vreated by ignorance;
> vimuktah cha, and having become free(while still living); vimuchyate, he
> becomes emancipated, ie he does not takeup a body again. >>
>
>
>
> Notice the requirement सर्वैषणाविनिर्मुक्तः (should be entirely free from
> all desires) for a विमुक्त (vimukta),. Yagnavalkya, participating in the
> Janakasabha, desires the thousand bejeweled cows offered as reward. So
> though a jnani he has not overcome वित्तैषण (vittaiShaNa) (desire for
> wealth). He debates heatedly in the debate and even curses one of the
> participants and threatens another with dire consequences. He is not
> completely rid of  शास्त्रवासना (shAstravAsanA). This can be deduced from
> his own admission later when he desires to take to sanyasa for achieving
> this very goal of overcoming all एषणा (eShaNA) (desires) and वासना
> (vAsanA).
> Hence he is himself is not covered under this clause विमुक्तश्च
> सन्विमुच्यते
> (vimuktashcha sanvimuchyate).
>
>
>
> Hence certain sAdhanAs could be required even after attaining jnana to be
> “free from bondage” which is the meaning of विमुक्त (vimukta).
>
>
If this is so (avidya - cause for bondage, is not completely removed after
jnAna prApti), how would one reconcile/relate with
Br.Up 1.4.10 bhAshya - starting with

अविद्याशोकमोहभयादिदोषनिवृत्तेः प्रत्यक्षत्वादिति चोक्तः परिहारः..

and ending with ..

‘ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते’ (भ. गी. ४-३७) इत्यादिस्मृतिभ्यश्च
॥


>
> This is based on JMV by Swami Vidyaranya.
>
>
> Thanks