jagannathan.mahadevan at gmail.com
Sun Sep 17 00:46:16 CDT 2006
I read the article you had posted- distinction between jivanmukta and
What is the connection to this context of Sri SSS's vs Others on
Anyway I was interested in understanding more about the posting you
had referred to. Please see the following in your posting and also
note the context in that post.
<maivaM, adagdhabIjavadavidyApUrvakakAmAdereva mukhyarAgAditvena
punarjanmahetutvAt.h . GYAninastu dagdhabIjavadAbhAsamAtrA eva
"(Reply:) It is not so. Desire etc. generated by ignorance are the real
attachment etc. and are, like unbaked seeds, the cause of birth. As for
the Knowers (GYAnIs), like baked seeds, the attachment etc. are just
appearances (i.e. cannot cause rebirth).">
Is the above saying that Gyanis cannot be affected by attachment even
if present (desires borne out of avidya) and in turn they do not cause
rebirth? Would this not mean that Gyani's are jivanmukta?
In the following quoted from your post:
<tarhiM sthitapraGYasyApi te santviti chet.h .
"(Objection:) Then let the sthitapraGYa also have them (attachment
na, tatkAle mukhyavadevAbhasamAnAnAM bAdhakatvAt, rajjusarpo.api
mukhyasarpavadeva tadAnIM bhIshhayannupalabhyate, tadvat.h .
"Not so, because at that time they, even the apparent attachment etc.,
cause hindrance to the state of sthitapraGYa just like the real ones.
Even the rope-snake at the time of its perception causes fear just as
the real snake. Like that.">
Does the above try to say that jivanmukta cannot have even apparent
attachment leave alone the effect of attachment etc.?
On 9/13/06, S Jayanarayanan <sjayana at yahoo.com> wrote:
> Hi Jagan,
> --- jagannathan mahadevan <jagannathan.mahadevan at gmail.com> wrote:
> > Namskaram,
> > I was trying to follow this thread but ended up getting confused a
> > little bit:
> > 1) Is Pancadasi same as Panchapadika?
> Panchapadika is a sub-commentary on Sankara's commentary on the
> Brahma Sutras. Tradition says that it was authored by Sankara's
> disciple Padmapada, but SSS says that the Panchapadika is a work of a
> "malicious person" because it does not follow Sankara's commentary
> accurately (the main reason being the text's equation of Avidya with
> Panchadasi is an independent work from around the 13th century.
> The author of the Jivanmuktiviveka (JMV) quotes both the Panchapadika
> as well as the Panchadasi as authorities.
> > 2) I did not see any quotations from the work itself in the
> > arguments:
> > only exclamations and comments on whose interpretation of the work
> > is
> > more precise (Sri SSS or Sri Vidyaranya/citsuka et al.)
> My only claim was this: The author of the JMV, whom tradition
> identifies with Swami Vidyaranya, the great former pontiff of
> Sringeri, quotes the Panchapadika as authority, which means that the
> author of the JMV thinks that the Panchapadika is a meritorious work.
> Hence SSS cannot be correct when he claims that the author of the
> Panchapadika can be a "malicious person".
> I primarily based my claim on the fact that the JMV is considered a
> very great advaitic work by all traditional advaitins. Is it really
> conceivable that the author of the JMV could have been mistaken in
> assuming the Panchapadika to be in line with the advaita tradition?
> I now feel that SSS **may** not have interpreted some
> sub-commentaries on the Brahma Sutra Bhashya correctly, because as a
> matter of fact, texts such as the JMV contain seemingly contradictory
> passages to Sankara's works, but are actually quite in line with the
> tradition. I'll try to post an article on the JMV's stance regarding
> the differences between BrahmaGYAna and jIvanmukti and show how it
> does not contradict Sankara Bhashyas. It will be an expansion of what
> I had already posted a while ago at
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