[Advaita-l] A note on ‘Avidya lesha’ 'अविद्यालेशः’ (Part 3) Concluded

V Subrahmanian v.subrahmanian at gmail.com
Thu Apr 8 12:11:57 CDT 2010

On Thu, Apr 8, 2010 at 5:19 PM, Anand Hudli <anandhudli at hotmail.com> wrote:

> I just wanted to add a conclusion to my last post. If a person has
> Realization of the Self
> at the time of death, then, obviously, there is no prArabdha karma for the
> body to
> continue after such Realization. Nor is there any avidyAlesha for this
> person. And there
> is no jIvanmukti, but the person attains videha mukti directly.
> Anand
> Namaste.

Thank you Shri Anand ji for providing a very nice 'epilogue' to the thread.
You have summed up the various views and given the samanvaya too.

The following concluding verses from the Panchadashi Second Chapter explain
the 'realization at the last moment' -

102. When the intellect disregards the notions of duality, it becomes firmly
established in the conception of non-duality. The man who is firmly rooted
in the conviction of non-duality is called a Jivanmukta (liberated in life).

103. Sri Krishna says in the Gita (2.72): ‘This is called having one’s being
in Brahman, O Partha. None, attaining to this, becomes deluded. Being
established therein, even at the last moment, a man attains to oneness with

104. ‘At the last moment’ means the moment at which the mutual *identification
*of the illusory duality and the one secondless reality *is annihilated* by
differentiating them from each other; nothing else.

105. In common parlance the expression ‘at the last moment’ may mean ‘at the
last moment of life’. Even at that time, the illusion that is gone does not

106. A realised soul is not affected by delusion and it is the same whether
he dies healthy or in illness, sitting in meditation or rolling on the
ground, conscious or unconscious.

107. The knowledge of the Veda (adhyayana) acquired (during the waking
condition) is daily forgotten during dream and deep sleep states, but it
returns on the morrow. Similar is the case with the knowledge (of Brahman) –
it is never lost.

108. The knowledge of Brahman, based on the evidence of the Vedas, is not
destroyed unless proved invalid by some stronger evidence; but in fact there
is no stronger evidence than the Vedas.

109. Therefore the knowledge of the non-dual Reality (thus) established by
the Vedanta is not falsified even at the last moment (whatever
interpretation be taken). So the discrimination of the elements (from the
non-dual Reality) surely ensures peace abiding or bliss ineffable.

The verses read in the original along with the TeekA of Sri Ramakrishna
gives a good grasp of the matter.

Om Tat Sat

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