[Advaita-l] From the Notes on Naiskharmya Siddhi - 4th Chapter

[kuntimaddi sadananda]

Sriramji - PraNAms

We are discussion the mental state of the jnaani here - only from the vyaavahaarik dRiShti. The chitta suddhi acquired during the sadhana time, which is required until nidhidhyaasana is completed and the jnaanam that is acquired via shravana and manana is firmly abides in the mind of a jnaani, is what is being referred to as jnaana vaasana - you can call it as samskaara of the seeker before jnaanam gets fully established.  That chitta suddhi is now fully available in all transactions of the jnaani through that mind and Intellect of a jnaani. When jnaani writes, teaches, transacts with the world, this shaastra jnaanam and the mental purity is constantly available. Hence the scripture says - approach a teacher who is not only a brahmanishTa but also a shotriya. He is an aachaarya - implying not only -
aachinoti iti shaastraaNi, achaaryaan sthapayityapi|
swayam aacharitiiti yasmaat samaat aachaarya uchyate|| is the shruti 

statement.  One who crystallizes the contents of the shaastras, one insures that his/her disciples follow and (most importantly) one who himself follows (what he teaches)is an achaarya. 

Essentially the topic of discussion is shaastra does not impose any restriction or vidhi for a jnaani since his life style gets self-regulated or his jnaana (which itself was based on his chitta suddhi)-regulated. 
This topic was discussed in Naishkarmya siddhi versus 54-69 of the 4th chapter. I read in some scriptures that until jnaanam downs on him, the shaastra protects him. After the jnaanam is acquired, he protects the shaastraas- by himself following the rules - since as Krishna says - yadyat aacharati shreShTaH ... 


I should provide the summary of the whole chapter as was presented. However the the life-style of the jnaani is one of the major topics of the chapter, hence my posting. 

In Gita it says: 

yathaa samharate caayam kurmongaaniiva sarvashaH|
indriyaaNiidriyaathebhaH tasya prajnaa pratiShTitaa||

The withdrawal of his senses from their sense objects comes from his prior samskaara involving shama and dama supported by the understanding that they are mityaa. 

Well this is my understanding.

Hari Om!
Sadananda 



--- On Mon, 3/19/12, Venkata sriram P <venkatasriramp at yahoo.in> wrote:

> From: Venkata sriram P <venkatasriramp at yahoo.in>
> Subject: [Advaita-l] From the Notes on Naiskharmya Siddhi - 4th Chapter
> To: advaita-l at lists.advaita-vedanta.org
> Date: Monday, March 19, 2012, 10:33 AM
> Pujya Sadaji,
>  
> I concur with what you say regarding the jnAni charya w.r.t.
> pAramArthika driSTi.
>  
> However, my objection was :
>  
> //
> Jnaani’s life style will be influenced by powerful
> shaastra vaasanas and jnaanam
> //
>  
> I understand that from pArmArthika driSTi, there is neither
> prArabdha nor a jnAni because
> nAdabindu upaniSad says "ajnAna jana bOdArthaM prArabdhaM
> iti cha uchyatE". 
>  
> But, my point is you have used the term *shAstra vAsana* for
> jnAni's charya which
> is from vyAvahArika driSTi. This is one among the
> vAsana-traya and vAsana is 
> described as *dhriDa bhAvanayA tyakta pUrvApara vichAraNaM
> yadAdAnaM padArthasya vAsana sA prakIrtitA*  which implies
> it is again a chitta vikSEpa.  And shAstra vAsana is
> one among such vikSEpAs.  So, even if we are trying to
> assess a jnAni from vyavahArika
> perspective, how can we define such a person a jnAni when
> there is still the traces of shAstra vAsana.
>  
> Moreover, your notes are based on the 4th chapter of
> naiSkarmya siddhi.  
> That chapter doesn't mention any such word as "vAsana" for
> a jnAni's charya. 
>  
> regs,
> sriram
>  
>  
>  
>  
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