[Advaita-l] GunAtIta and jIvanmukta

[Raghav Kumar]

Namaste Ravi Kiran ji
Exactly the reference i was reminded of. The key point is to first have a
common understanding or convergence for the word विद्या . If all agree that
य एव अविद्यादिदोषनिवृत्तिफलकृत्प्रत्ययः आद्यः अन्त्यः सन्ततः असन्ततो वा, स
एव विद्या there are certain implications.

In the above the word अविद्यादि refers to avidyA, shoka, bhaya etc.
Therefore the existence of such shoka and bhaya etc., in a person even
after shravanam and mananam has to mean that whatever pratyaya has taken
place by the grace of Ishvara is no doubt a great blessing but it cannot
yet be exalted by the lofty label of vidyA or jnAnam. It is still to be
regarded as provisional. And such विपरीता भावना like shoka and bhaya re
still indicative of lingering remanants of अध्यास. Otherwise the sadhanas
collectively called nidhidhyAsanam to remove विपरीता भावना becomes
superfluous.

Great caution is advisable in this regard else one can end up rationalizing
all ones desires, saMkalpas and even actions which are born of avidyA as
falling under the more benign विपरीता प्रत्यय which are due to प्रारब्ध and
which bhAShyakAra compares to a released arrow.

My understanding is that there is a very subtle difference between shoka
and bhaya which are removed by vidyA as defined above and the more benign
viparita pratyaya mentioned by bhAShyakAra in saying येन कर्मणा शरीरमारब्धं
तत्

No wonder shAstra enjoins sannyAsa. Such a lifestyle alone makes the
distinction clear as to which of the pratyayas a person is experiencing are
born of lingering avidyA and hence are opposed ti vidya;
And which are due purely to prArabdha. If a person truly fancies himself to
have arrived at vidyA as defined by bhAShyakAra, the intellectually honest
course for him is sannyAsa like yAjnavalkya. Rather than rationalizing his
continuance in external pravRtti marga by referring to exceptions like
Janaka and Indra etc.  Such is my understanding of बृहदारण्यक 1.4.10 भाष्य

In a more anecdotal manner we can see in Sri Ramana Maharshi's life his
deep empahy to the point of shedding tears with one aged devotee Echhammal
who lost her only psychological support in life viz., her adopted grandson.
Such a viparita pratyaya due to prArabdha cannot be said to be the same as
moha-born grief experienced by people in general.

Om
Raghav

Full quote -

 तस्मात् आद्यः अन्त्यः सन्ततः असन्ततश्चेत्यचोद्यमेतत्,
अविद्यादिदोषनिवृत्तिफलावसानत्वाद्विद्यायाः —य एव
अविद्यादिदोषनिवृत्तिफलकृत्प्रत्ययः आद्यः अन्त्यः सन्ततः असन्ततो वा, स एव
विद्या इत्यभ्युपगमात् न चोद्यस्यावतारगन्धोऽप्यस्ति । यत्तूक्तं
विपरीतप्रत्ययतत्कार्ययोश्च दर्शनादिति, न, तच्छेषस्थितिहेतुत्वात् — येन
कर्मणा शरीरमारब्धं तत्, विपरीतप्रत्ययदोषनिमित्तत्वात् तस्य तथाभूतस्यैव
विपरीतप्रत्ययदोषसंयुक्तस्य फलदाने सामर्थ्यमिति, यावत् शरीरपातः ....

On 13-Sep-2016 6:05 pm, "Ravi Kiran via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

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
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