Spiritual Evaluation

K. Sadananda sada at ANVIL.NRL.NAVY.MIL
Wed Nov 28 06:38:17 CST 2001

>  >The Dvaitins, Vaishnavas and other religions may have equivalent terms for
>>Jivan-mukhtas, but the state of the individual remains the same - total
>No. The jivan-mukta theory is found only in the Advaita School. The Nyaya-
>Vaishesika as well as Dvaita and Sri Vaishnava school of vedanta do not
>accept the jivan-mukhta theory. Completely detachment from samsara comes
>only after videha-mukthi.

Shree Malolan - Just some clarification. In a way what you say is
true but I am sure you also know there are nitya mukta-s even in
Dvaita and VishishhTaadvaita schools. Starting from Lakshmi to
GaruDa, Narada, Vishvak Seena etc. are Jiiva-s yet nityamukta-s.   In
Dvaita school too - they give importance to Lakshmi, and then to
Hanuman and then the rest.  There is a hierarchy  in the jiiva-s.
All are embodied in some form.  For the rest of the jiiva-s the
Videha mukti is what is provided. The body from this Liila vibhuuti
is discarded but as I understand they are given body in the divya
vibhuuti which is made of pure satva.  Rajas and tamo guana-s are not
there.  Then again we have Jaya and Vijaya who acted ego-centrically
with raaga & dwesha  even in VaikunTa when sanatkumaras approached
the gates of VaikunTa.  I realize that later aachaarya-s have
explained that these Jaya & Vijaya-s are not from real VaikunTa but
from lower worlds.
>It is not possible to be totally detached and yet be in samsara.

Lack of detachment is samsaara. They are not two separate.
Attachment is possible only if there is something other than oneself.
Having a body is not samsaara according to adviata.  If so Rama and
Krishna all become samsaari-s.  Attachment to the body with the
notion that I am the body -constitutes samsaara. In VishishhTadvaita,
it is considered that as long as one is embodied there is that
attachment and  therefore samsaara.  In divya vibhuuti, the jiiva-s
are provided with the bodies, as I understand, but Jiiva-s are not
disillusioned as in leela vibhuuti. Because of Bhakti ruupaka J~naana
they have realized the sheshha-seeshhii bhaava and hence are devoid
of body or sensory attachments. Hence It is not the body that is the
problem, but the body with the rajo and tomo guNa-s.  Hence the body
from leela vibhuuti which has these impurities is not condusive in
moksha.  In adviata too, of one understand the mukti is without the
body.  Jiivavmukta is one who has realized that who identifies
himself with the totality.  Body is now available for the totality to
use for the totality - that for the upliftment of other jiiva-s who
are disillusioned.  How it is used depends on the capabilities (body
includes the gross and subtle shariira) of that freely available
body.  Hence even in advaita samsaara is there is as long as one is
not totally detached.  Attachment implies ignorance.
At least this is my understanding.

>This is
>evident in the hasta of lord venkateshwara in tirumala. After complete
>sharanagathi to the feet of lord venkateshwara, he lifts you up only knee
>deep from the ocean of samsara, indicating that complete moksha occurs only
>after videha mukthi, not before that.

This is an interpretation of the symbol.  No problem in the
interpretation but it may as well be pointing that only surrenderance
to me, the Lord, one can get over the maaya - daiviim eshaa guNamayi
mamaa maayaa duratyaya, maam evaye prapadyante maayaam etaam

I am not encouraging any thread either but could not resist
exhibiting my half baked knowledge.

Hari OM!
K. Sadananda
Code 6323
Naval Research Laboratory
Washington D.C. 20375
Voice (202)767-2117
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