[Advaita-l] Why brahma jnAna is capable of sarva nivritti
v.subrahmanian at gmail.com
Mon Mar 27 13:02:18 EDT 2017
On Mon, Mar 27, 2017 at 6:48 PM, Srinath Vedagarbha <svedagarbha at gmail.com>
> On Mon, Mar 27, 2017 at 7:59 AM, V Subrahmanian <v.subrahmanian at gmail.com>
>>>> Contrary to the previous thinking that I am doer-enjoyer, in all the
>>>> three periods of time I am Brahman that is neither doer nor enjoyer. Before
>>>> I was not doer-enjoyer, nor now, nor even in the future will I be
>>>> doer-enjoyer - such is the realization of a Knower. BSB 4.1.23.
>>>> So, upon Brahman-realization, all things attached to samsara: the
>>>> samsāri, the ignorance, the world, the thinking that I have/had samsāra -
>>>> all are negated.
>>> In that case you cannot claim sAdhaka's jnyAnOdhaya is resulting
>>> sarva-nivritti. But it is result of suddha-brahman's jnynOdya. Just as in
>>> the given example, the sarva-nivritti of dream-person's bhramA is not due
>>> to 'jnyAnOdya' of that dream person himself, but the jnyAnOdya of the
>> This is iṣṭāpatti for the siddhantin for the sādhaka is none other than
>> Brahman. Br.Up.1.4.10 is a case of Brahman knowing its true nature and
>> attaining infinitude.
> Don't forget in AV, sAdhaka is not Brahman, but only his chinmAtra is
> Brahman. So it is not istApatti so easily.
> More over, you missed the point that I clearly said it would be
> **suddha-braman** 's jnyOdaya which causes sarav-niviritti if we were to
> take example quoted by siddhikAra.
It is chinmātra Brahman that is appearing as a samsāri. By realization of
the truth of Itself, this Chinmātra Brahman appears as the one liberated.
The very invocation by Madhusudana Saraswati to the Advaitasiddhi says this:
satya-GYAna-sukhAtmakaH shruti-shikhottha-akhaNDadhIgocharaH |
mokshhaM prApta iva svayaM vijayate vishhNur-vikalpojjhitaH ||1 ||
Translation based on siddhivyAkhyA of Balabhadra bhaTTAchArya
and GauDa-brahmAnandI (laghu-chandrikA) of BrahmAnanda
VishhNu shines supreme, He who is the substratum (basis) of
the world of duality beginning with the notion of cognizer (mAtR^i),
of duality that is false and fabricated by mAyA, He whose nature is
Existence, Consciousness, and Bliss, He who is realized by the
undifferentiated (undivided) direct experience arising from the
mahAvAkyas of vedAnta, He who by shaking off the false bonds (of
mAyA) has attained, as it were, mokshha wholly consisting of
supreme bliss, and He who becomes free from all variety,
Here 'Vishnu' is not the god who is popularly known as Lakshmipati.
>>> In that same line, the shruti (which is equivalent to silver bharmA of
>>> the dream person in your example) cannot be claimed by AV to be the cause
>>> of the jnyAnOdya and sarva-nivritti. Because in the given example silver
>>> bhrama does not 'cause' any jnyAnOdya for the dreamer.
>> I have not equated the shruti with the silver bhrama.
>>> But siddhikAra implied by quoting nested bhramA example.
He has not done that. There is no equation in his example between the
silver bhrama and the shruti.
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