[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra

[V Subrahmanian]

On Mon, Apr 1, 2019 at 1:04 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Sureswaracharya, in his vArtika BUBV 1-4-1529 (and other verses
> around) (TIka of Sri Anandagiri AchArya also refers)  observes that the
> locus for prArabdha and associated samskAra/vAsanAs etc  is the sharIra
> which is the product of prArabdha.The locus for sanchita and AgAmi karmas
> is avidya. Hence on attaining jnAna, when avidya  located in Brahman is
> destroyed, these  sanchita and AgAmi karmas located in avidya are
> destroyed, but not the prArabdha and associated samskAras and vAsanas which
> are located in the sharIra. But the continuance of these are no hindrance
> to the jnani .
>
> Only one most relevant verse from this portion of the vArtika is copied
> here for ready reference
>
> << आरब्धफलशेषैकहेतुत्वाद्देहसंस्थितेः ॥
>
> रागादिप्रत्ययोद्भूतिरिषुचक्रादिवेगवत् ॥ >>
>
> << ArabdhaphalasheShaikahetutvAddehasaMsthiteH ||
>
> rAgAdipratyayodbhUtiriShuchakrAdivegavat || >>.
>


Thanks Chandramouli ji for citing the above shloka. The translation that I
can make is:

Since the remnant of the prarabdha karma alone is the cause of the
continuance of the body. The (possible continued occasional) arising of
thoughts/experiences/mental modes of raaga, etc. (etc. means dvesha and
other)  are  akin to the continued rotation of the wheel or the continued
movement forward of the released arrow.

What comes out as essence is: The display or even cognition of raga, etc.
(by the Jnani,) that have arisen, are due to prarabdha shesha.  This shesha
alone keeps the body alive. During that period whatever raga, compassion,
etc. that might be displayed is driven by the force of prarabdha.

regards
subbu

> The corresponding Bhashya portion , BUB 1-4-10
>
>  << यत्तूक्तं विपरीतप्रत्ययतत्कार्ययोश्च दर्शनादिति, न,
> तच्छेषस्थितिहेतुत्वात् — येन कर्मणा शरीरमारब्धं तत् ,
> विपरीतप्रत्ययदोषनिमित्तत्वात् तस्य तथाभूतस्यैव विपरीतप्रत्ययदोषसंयुक्तस्य
> फलदाने सामर्थ्यमिति, यावत् शरीरपातः तावत्फलोपभोगाङ्गतया विपरीतप्रत्ययं
> रागादिदोषं च तावन्मात्रमाक्षिपत्येव — मुक्तेषुवत् प्रवृत्तफलत्वात्
> तद्धेतुकस्य कर्मणः । तेन न तस्य निवर्तिका विद्या, अविरोधात् >>,
>
> << yattUktaM viparItapratyayatatkAryayoshcha darshanAditi, na,
> tachCheShasthitihetutvAt — yena karmaNA sharIramArabdhaM tat ,
> viparItapratyayadoShanimittatvAt tasya tathAbhUtasyaiva
> viparItapratyayadoShasaMyuktasya phaladAne sAmarthyamiti, yAvat
> sharIrapAtaH tAvatphalopabhogA~NgatayA viparItapratyayaM rAgAdidoShaM cha
> tAvanmAtramAkShipatyeva — mukteShuvat pravRRittaphalatvAt taddhetukasya
> karmaNaH | tena na tasya nivartikA vidyA, avirodhAt >>,
>
> Regards
>
> On Mon, Apr 1, 2019 at 9:52 AM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> On Sun, Mar 31, 2019 at 8:40 PM Anand Hudli via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> >
>> >
>> In the VedantasiddhantamuktAvalI, an objection is raised against
>> leshAvidyA
>> > and continuance of the body of the jnAni according to prArabdha. In
>> support
>> > of prArabdha, examples such as an arrow released from a bow, a wheel
>> that
>> > is no longer in contact with the rod that caused initial rotation of the
>> > wheel, etc. are cited. This leshAvidyA is also called saMskAra or a
>> trace
>> > remnant of the avidyA that was destroyed by jnana. The objector says the
>> > examples are not applicable because the material cause (upAdAnakAraNa)
>> is,
>> > eg. arrow, is not destroyed in those examples, whereas the material
>> cause
>> > of avidyAlesha, which is avidyA, has been destroyed in the present
>> case. So
>> > avidyAlesha cannot exist at all, without avidyA, its material cause.
>> Hence,
>> > the body cannot continue after the rise of jnAna. The most convincing
>> > answer to this objection is, not surprisingly, found in the fourth
>> > pariccheda of advaitasiddhi, under the topic jIvanmuktyupapatti, page
>> 890
>> > in Mm. Anantakrishna Sastri's edition. Madhusudana Sarasvati says this
>> > saMskAra or avidyAlesha, though an effect (kArya), does not have a
>> material
>> > cause! It is like destruction (dhvamsa). It is also like avidyA itself,
>> > having Brahman only as its locus, and independent of avidyA. saMskAraH
>> > kAryo .api dhvaMsa iva nirupAdAnakaH avidyA iva shuddhAtmAshrita iti na
>> > avidyAsApekShaH.
>> >
>>
>> Thanks for this citation from the Advaitasiddhi. Just for obtaining a
>> clarification:
>>
>> The similarity between 'dhvamsa' and 'samskara' is brought out here? Is
>> dhvamsa a kaarya? If yes, of what? Also, how is it without an upadana?
>> Since dhvamsa is admitted to be without an end, as opposed to prAgabhava,
>> will not samskara too be without end? Or is the analogy to be limited to
>> being a karya, without upadana, and nothing more?
>>
>> warm regards
>> subrahmanian.v
>>
>> >
>> >
>> >
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