[Advaita-l] BrahmaGYAna and jIvanmukti - 2 (The Caseof YAGYavalkya)
svidyasankar at hotmail.com
Fri Nov 10 11:31:53 CST 2006
>correct prabhuji....to assess jnAni's behaviour we have to consider *all*
>his behaviour (but still I doubt :-))...shruti, here, which talks about
>yAgyAvalkya, does not give the *complete* biography of his overall
>behaviour & nor talks about his *complete* jIvanmukti status....and
This is because Sruti does not set out to describe a biography of
yAjnavalkya. Rather, the upanishad only uses the episodes pertinent to the
brahmodya-s in janaka's court and the final saMnyAsa of yAjnavalkya to teach
tattva, through the mouth of yAjnavalkya himself.
>question remains for the readers that whether yAGYAvalkya finally realized
>his true nature & became jIvan mukta or not?? and also we have to accept
As a brahmavit, yAjnavalkya had already realized his true nature. His taking
to saMnyAsa later in life is described in JMV as vidvat saMnyAsa. Kartik
will no doubt explicate with further details from JMV in later posts.
Sankara bhagavatpAda himself does not explicitly distinguish between vidvat
saMnyAsa (renouncing the world after the rise of knowledge) and vividishA
saMnyAsa (renouncing the world in order to gain knowledge), but the
distinction is implicit in his bhAshya-s.
>that whatever statements we hear in janaka's court is from a person who has
>avidyAlEsha & who is greedy, arrogant in nature & not a brahmanishta in
>perfect sense. And more importantly, shankara took this person's statements
>as *shruti pramANa* & written commentary on that !!!
>From the perspective of post-Sankaran advaita, avidyA-leSa goes hand in hand
with jIvanmukti. It is distinguished from sadyo-mukti, where no avidyA
remains. If we take a step back and realize that Sankara admits that the
Sruti itself is within the ambit of mAyA, his writing commentaries on them
is not surprising. Also, note that in gItA bhAshya, Sankara leaves room open
for discussion on whether janaka himself was a brahmajnAnI or not. Note that
this is a discussion of personalities in the upanishad texts, just as
vidyAraNya does in a later time, about yAjnavalkya. It is not as if
yAjnavalkya's statements in the upanishad are pramANa and janaka's are not.
All of Sruti, taken as a whole, is pramANa.
>However, I am still finding it difficult to understand the difference
>between Sri Karthik prabhuji's description of a brahmajnAni who has
>completed infirm sAdhana-chatushhTaya, infirm BrahmaGYAna incomplete mukti
>etc. AND a person who has intellectual understanding of shAstra vAkya &
>quoting & talking authoritatively on brahma jnAna by memorizing the
>upanishadic teaching....I find hardly any difference between these two
Bhaskarji, we can immediately identify the latter, because we can recognize
ourselves (at least I can :-) ) in that type! One should view the teaching
of AcArya vidyAraNya in JMV as being descriptive of various stages of
mumukshutva and jnAna, rather as an effort to set forth the darSana of
advaita vedAnta itself.
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