[Advaita-l] [advaitin] ​Happiness as the nature of the self, svarUpa of mokSha.

[V Subrahmanian]

Namaste Al,

The question arose because of such a statement: Shankara says this clearly
in the Brahma Sutra Bhashya 4.1.15:


कथं हि एकस्य *स्वहृदयप्रत्ययं** ब्रह्मवेदनं देहधारणं च *अपरेण
प्रतिक्षेप्तुं शक्येत ? श्रुतिस्मृतिषु च स्थितप्रज्ञलक्षणनिर्देशेन एतदेव
निरुच्यते ।

How can anyone deny the Brahman-experience of the realized person who at
the same time is aware that he lives in the body? This alone has been
elaborated as sthita prajna lakshanam in the shruti and smriti.

Post death, the body mind complex, which is a *sine qua non *for the Atma
jnana, is absent, there will be no way to say 'this jnani will be
experiencing the niratishaya ananda rupa moksha'. That is because the
body-mind complex is required to be avidyāvān and that is also required to
identify the person as 'vidyāvān'.  In other words, the baddha jiva/mukta
jiva vyavahara is body-mind specific. One explanation of the niratishaya
ananda rupa mukhya moksha is 'it's a statement to convey that mukti is not
duhkharupa.'  Shankara says this in the BSB 4.4.6"

अत एव च *जक्षणादिसङ्कीर्तनमपि** दुःखाभावमात्राभिप्रायं स्तुत्यर्थम्
‘आत्मरतिः’ इत्यादिवत् *। न हि मुख्यान्येव रतिक्रीडामिथुनानि आत्मनि शक्यन्ते
वर्णयितुम् , द्वितीयविषयत्वात्तेषाम् । तस्मान्निरस्ताशेषप्रपञ्चेन प्रसन्नेन
अव्यपदेश्येन बोधात्मना अभिनिष्पद्यत इत्यौडुलोमिराचार्यो मन्यते ॥ ६ ॥

 It's because of this position of Advaita that there will be no trace of
the jiva in mukti, that the objection that there is jiva svarupa nāsha in
advaita.  The reply is: since the jiva's true svarupa is NB, and since NB
is ever nāsha-free, the objection
does not subsist.

warm regards
subbu

>
>
On Wed, Jan 7, 2026 at 3:11 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Subbu ji, Ananta Chaitanya ji.
>
> Isn't the definition of swaprakAshatva relevant for answering this
> objection? Brahman is swaprakAsha, meaning there is nothing else required
> for its illumination. Now, sat and chit are not covered by mUla-ajnAna and
> only Ananda is covered [सद्भानानन्दांशानां मध्ये आनन्दांशरूपेणैव ब्रह्म
> मूलाज्ञानेनावृतम्। ‘पूर्णानन्दो मे न भाती’ति प्रत्ययात् सद्भानरूपे भात इति
> प्रत्ययाच्च । (Laghu ChandrikA , page 318) । . Since the discussion is
> about Ananda, let us first analyse how the illumination of sat and chit
> manifests even in ignorance-avasthA.
>
> Does the illumination of existence (sat) and consciousness (chit) require
> mind? It does not. It is self-manifest. The existence and consciousness of
> mind is actually borrowed from sat/chit. Even in deep sleep, when the mind
> is merged, the sat and chit are manifest [Ananta ji, please note]. No one
> ever says that I did not exist in deep sleep. "I did not know in deep
> sleep" does not deny consciousness in deep sleep, but it demonstrates
> consciousness with ignorance as the object. [Absence of vyavhAra "I exist/I
> know" does not imply non-illumination of sat/chit, it merely demonstrates
> absence of ahamkAra which is illuminated (ajnAtatayA) by sAkshI.]
>
> Once it is clear that sat and chit don't require mind for their
> illumination, it is clear that post-ignorance-removal, the illumination of
> Ananda will be manifest even without the mind as then Ananda will be on the
> same footing as those of sat and chit.
>
> Regards.
> Sudhanshu Shekhar.
>
>
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