[Advaita-l] GYAnimAtra and the sthitapraGYa (was Re: FW: Avidya, Jnanis and SSS' views)

Shyam shyam_md at yahoo.com
Fri May 7 07:46:31 CDT 2010

Dear Subbu-ji

In his treatise Aparoksha anubhuti Shankara asserts thus: Blessed dhanyaah indeed are those who at first know(vijaananti) the (self as) Brahman AND having known (jnatva), develop it more and more (vardhayanti). The usage of the term vijanati clearly indicates a Self-knower – someone who has clearly discerned the Self from the non-Self. 

This very same Knower is now being asked to develop this knowledge by means of concentration. 
Then what? 
– the differentiation between this type of Knower who develops his knowledge into maturity i.e. jnananishta by a long and deliberate process of steadfast and incessant absorption in this knowledge, and the other type of Knower, who though knowing does not, because of attachment, allow this to happen is now being clearly mentioned 

- They, in whom this consciousness of Self (vrttih) being ever present grows into maturity (paripakka), ONLY THEY attain to the state of Brahman (praptah sadbrahmataam); OTHERS merely deal with words(shabdavadinah) 
Such persons are only clever in discussing about Brahman (kushala Brahmavaartaayam) but have no realization (vrtti-heenah), suraaginah being attached (to the world) they too as a consequence of their ignorance are born and die again and again. 

As an emphass on ths consummate absorption Sankara adds "Nimeshardham na tishthanti vrttim brahmamayeem vina".".Even half a second should not pass devoid of the brahmavrtti". 

There seems to be an emphasis here on the maturity of, and abidance in, the brahmavrtti, as a hallmark of mukti and a contrast drawn with those who fail to grasp the opportunity fully at assimilating this vrtti into a consummate absorption.

Your views regarding prarabdha and mukti find poignant represention in these verses from the same text:

O Enlightened One (Mahadyute) pass your time ever ENGAGED in Self-Contemplation (Atmanam satatam jaanan kaalam naya) whilst EXPERIENCING Prarabdha (prarabdham-akhilam bhunjan); it does not befit you to be perturbed (udvegam kartum na arhasi)

Hari OM
Shri Gurubhyo namah

--- On Thu, 5/6/10, V Subrahmanian <v.subrahmanian at gmail.com> wrote:

From: V Subrahmanian <v.subrahmanian at gmail.com>
Subject: Re: [Advaita-l] GYAnimAtra and the sthitapraGYa (was Re: FW: Avidya, Jnanis and SSS' views)
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Thursday, May 6, 2010, 2:54 AM

I think we should make this distinction:  In Vedanta, the one for whom the
akhandAkAra vRtti has arisen and destroyed avidya ('avidyA nivRtti' as
Shankara has said) even as a result of a 'glimpse' of the Absolute Truth,
such a person is a mukta; he does not return to samsara after death.  He may
not  be a jivanmukta in the terms of the JMV.  His jnanam may not be
steady.  Vidyaranya deals with the case in the Panchadashi too: Second
chapter last few verses. Yet, his jnanam has performed its purpose: avidya
nivRtti.  This nivRtta avidya does not return to put him back in samsara.
It might not give him supreme Bliss and peace.  That is another matter.

In my opinion, the degree of intensity and incidence of those 'slips' is
what decides the distinction between the 'sthiratva' and 'asthiratva' of
tattva jnana.  Vasanakshaya and manonasha, depending on their strength, give
the candidate the ability to reduce those instances, by intensity and
incidence, and remain in the prajnA.

All said and done, as the Panchadashi concludes its second chapter, in
whatever condition, mental and physical,  the jnani dies, there is no return
of the nivRtta avidya and therefore there is no possibility of his returning
to samsara.  During his sane wakeful life, till his physical death, how he
is able to 'safeguard' his jnana by making it give him steady peace and
bliss, is what is all about the practice of jivanmuktiviveka.  It has no
bearing whatsoever on his not being born again, which is, anyway, guaranteed
by his avidya-nivrtti.  I would like to hear other views on this and am open
to correction and fine-tuning this understanding of mine.

I thank you once again Karthik for your great interest in this topic.

With warm regards,

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