[Advaita-l] GunAtIta and jIvanmukta

[Ravi Kiran]

praNAms

On Fri, Sep 30, 2016 at 11:15 AM, Sujal Upadhyay <sujal.u at gmail.com> wrote:

> praNAms,
>
> The purpose of khaNDana is to remove the obstacles and not to refute the
> path itself. If a disciple is stick up and cannot rise beyond a certain
> point, then khaNDana is necessary. If everything is happening as it should,
> then there is no need of doing any khaNDana if the final destination is
> nirvikalpa samAdhi.
>
> The misconception that any type of kriyA can result in brahmaGYAna is
> refuted, as limited efforts cannot bring limitless results. There are other
> types of samAdhi-s like s-avalambana samAdhi, nir-avalambana samAdhi (we
> have nirAlamba Upanishad), sa-bija and nirbija samAdhi, prakRti laya, etc.
>
> In system of yoga, as I understand, there is tuning with any tatva say
> prakRti and then mind mixes in it. In siddha siddhanta paddhati, there is a
> word 'sAmarasya'. I means uniting or merging. whereas, in advaita, one has
> to separate oneself from what is not Atma i.e. separate oneself from anAtma
> tatva. At times in yoga, kriyA-s are given undue importance. The advantage
> of kriyA-s is that mind remains occupied in doing kriyA-s but in
> nidhidhyAsana only mental activity goes on that too with the goal of
> abiding in Brahman from the beginning of advait asAdhanA. If mind is
> unstable i.e. is emotionally disturbed or has a lots of thoughts speeding,
> then it is practically not possible to meditate the advaita way. Whereas in
> yoga, the stabilizing mind via breath, prANa or any other means a a part of
> sAdhanA. Preparatory exercises help calm down mind and so an advaitin, IMO,
> can use them.
>
> The problem with yoga is that since one gets results of stabilizing mind
> through kriyA that that, at times, character building is not given
> importance. So mind does not change the behaviour. In case of advaita, we
> go to the root cause and by detachment, one knows or tires to know what is
> it that is making mind to behave in such and and way. One can find out the
> cause i.e. desires, excessive thinking, emotional attachment, etc.
>


It is said that the parama kAranA for all the above vikAras or vikalpas is
avidyA or aGYAna..

Hence, once that is destroyed through GYAna, rest everything else is rooted
out ..


> Next step is the be aware that mistakes are not repeated. Advaitin trains
> mind (not by use of force) and one changes behaviour, approach or
> perception towards what is causing the problem and stay detached. Since the
> very sAdhanA is to be aware and stay detached, it helps an advaitin to
> overcome obstacles. If a yogi also takes similar approach, he too will
> benefit.
>
> nirvikalpa samAdhi, nature of Brahman and jivan mukti are very clearly
> explained. Emphasis is given to them so that mind gets attracted to this
> blissful state.
>
> Again, in yoga, the bliss experienced may be because of a result of kriyA
> like rising kuNDalini and touching anAhata (heart) chakra. this shows
> tuning of mind with kuNDalini and chakra, whereas, in advaita, due to
> detachment one experiences deep peace and Bliss. Since the reason of peace
> and bliss is vairAgya so this bliss is not a result of any kriyA, but from
> detachment. Hence both feelings are different as one is dependent upon
> kuNDalini and anAhata chakra and other is not.
>
>
> Hari OM
>
>
> On Fri, Sep 30, 2016 at 8:28 AM, Ravi Kiran <ravikiranm108 at gmail.com>
> wrote:
>
>> praNAms
>>
>> On Thu, Sep 29, 2016 at 11:10 PM, Sujal Upadhyay <sujal.u at gmail.com>
>> wrote:
>>
>>> praNAms,
>>>
>>> I have not followed the thread, but this just caught my attention. Just
>>> wish to offer my two cents.
>>>
>>> *Samādhi*—This state of complete identity with non-dual Brahman, arrived
>>> at
>>> as a result of discrimination and negation of phenomena, is the Vedāntic
>>> conception of *Samādhi. *(which is quite different from any mystical or
>>> mechanical state described as *Samādhi* in the *Yoga* system).
>>>
>>>
>>> This is quite true. In yoga texts, the word samAdhi is used when one
>>> becomes in total sync with what one is doing i.e. the engagement is so
>>> intense that nothing except the process is experienced. In Patanjali Yoga
>>> sUtra-s, vyAsa bhAshya, many types of samAdhi-s are pointed out like
>>> savitarka, nirvitarka, savichAra, nirvichAra, etc later better than former
>>> (in this case). SrI madhusUdana sarasvatI in his gItA bhAshya says that all
>>> these types of samAdhi-s imply abhyAsa only. Hence in this case, samAdhi
>>> would mean mastery over thoughts, etc.
>>>
>>> Whereas, in vedAnta, samAdhi i.e. nirvikalpa samAdhi is only one.
>>>
>>> Also note that the thoughtless state does not mean one is in samAdhi.
>>> Sri Ramana Maharshi says that thoughtlessness would mean arresting thoughts
>>> for a definite period and gives example of pakshi jAlavat i.e. just like a
>>> bird trapped in net cannot move so by controlling prANa, thoughts can be
>>> arrested. This is not samAdhi. Hence samAdhi can only be achieved by GYAna
>>> i.e. realised only in Atma-GYAna and not as a result of any kriyA like
>>> controlling prANa, etc. There is nothing that needs to be controlled in
>>> order to know one's true nature. However, at times, a yogI is always
>>> habituated of processes, it s/he finds hard to transcend it. This is
>>> because of years of practice of awakening kuNDalini and getting in tune
>>> with prANa and various chakra-s that even when the boat (of yogic kriyA-s)
>>> has reached the other side of shore, it is not quit. This is the problem
>>> with yoga. Hence when a person, with the help of boat, reaches river bank
>>> and wants to reach the destination, which is away from river bank, steps
>>> one leg outside boat on river bank, but is not ready to renounce other leg,
>>> ans keeps it inside boat.
>>>
>>
>> :-)
>>
>>
>>>
>>> In such case, guru has to do the khaNDan of yoga and it's kriyA-s for
>>> the good of disciple. It is possible that same guru must have extolled
>>> various yogic processes in the beginning of sAdhanA.
>>>
>>> If one, by any means, destroys aGYAna,
>>>
>>
>>
>> Yes, thru Atma GYAna, one knows non-duality (ekam eva advitIya brahman)
>> alone is (sarvadA)
>>
>>
>>> then only non-duality remains, as GYAna cannot be different.
>>>
>>> Hari OM
>>> Sujal
>>>
>>>
>>> Regards
>>
>
>