[Advaita-l] An adhyAsa challenge

[Jay Nelamangala]

Dear Bhaskar-jI, Namaste.

I also looked at the email, and found out that the discussion than was on
the different
types of liberations - sAyujya, etc.

Earlier you had asked me for shruti-pramANa for sAyujya, sAlOkya etc.
Pardon me if
I am repeating the answer here.  Look towards the end of 'saptAnna-brAhmaNa'
in Br.Up.

"tenO etasmai devatAyai sAyujyam salOkatAm jayati"

>Before attempting to explain what *ultimate realization* or mOksha
properly, we should >ask ourselves,  have we explained bandha or samsAra
properly?.

>I would like to know how sAyujya, sAroopya, sAlOkya, sAmeepya is understood
in >Advaita.

So whether a person should get sAyujya or sAlOkya or sAroopya or sAmeepya
etc
 is not really in the hands of a jeeva.   In that context,  I wrote,

> From the point of view of a Dvaitin, what should happen to that soul after
> *ultimate realization* is entirely upto the Creator who put that soul in
> bondage to beginwith.  Just as we have to accept 'what is given' while in
> bondage, a body of a dog or of a human being,  a Dvaitin has no problem
> accepting what is given after *ultimate realization*.

The discussion now is on 'laya' or 'end'  how different entities such as
body, jivAtman  etc reach their so called 'end' ?

So, when I say jivAtman ends in paramAtman,  it presumes the fact that
that jivAtman was an 'eligible' jivAtman.   No where in prasthAna-traya
it says that all jivAtman's get mukti.  There is always a pre-condition of
ParamAtma-jnAna  and ParamAtma-prasAda.

"sahasrANAm manushyEshu ....  kaschin mAm vEtti tattvataha"  makes
it clear that only one in a million gets this paramAtma-jnAna,  which also
goes out to show that sAttvikas are always a minority in numbers.

>
> >  Now you tell me prabhuji where did you mention the eternal gradation of
> jIvAtma, andah tamas etc.etc.  Sofar we have been talking jIvAtma &
> paramAtma,  Now, suddenly you are coming out with new set of theories
which
> were clearly absent from your previous mails.  Hence my confusion
prabhuji.
>
> Three kinds of jeevas - sattva, rajas,  tamas -   'end' accordingly.
>

So it is not a "new set of theories",   but the context of the answers were
different.
First set of answers was regarding the types of mukti for different eligible
jeevas,
and second set of answers was regarding their eligibility.

> U-rdhvam-ga-ccha-nti   sa-ttva-sthA
> ma-dhyaE  ti-SHTHa-nti  rA-ja-sAH |
> ja-gha-nya-gu-Na-vRe-tti-sthA
> a-dhO  ga-ccha-nti  tA-ma-sAH ||  14.18
>

When the tri-partite classification of jeevas is explicit in 14.18,  how can
anyone
say all jeevas are one and the same ?

> >  Please see the very next two verses 14.19 : nAnyam guNebhyaH
> kartAraM......madbhAvaM sOdhigachati!!  & 14.20 : gunAnEtAnatItya treen!
> dEhI dEhasamudbhavAn......mukto-amrutamaShnute.  Kindly comtemplate on the
> meaning of *madbhAvam sOdhigachati*  & gunAnEtAnatItya treen etc. etc.
> where in bhagavan emphasises on triguNAthIta jnAna.
>

"nAnyam gunEbhyaha kartAram yadaa drshTaa anupushyati"
"guNebhyascha param vEtti matbhAvam sO adhigacchati || 14.19

driShTaa or the knower (jnyAtr)  is jeeva.
yadaa kartAram anupashyati - when jeeva knows who the real doer is
guNEbhyO anyam - as not the three guNas themselves (prakrti)
guNaebhyaha cha param vEtti  - but understands  Parabrahman as
guNa-pravartaka
or as the controller of the three-guNAtmaka prakrti as well, is beyond
prakrti.
(This is precisely why shrutis call Parabrahman as "NirguNa" )
sO mat bhAvam adhigacchati - then having understood Me like this, he attains
Me.

Here nA,  nara,  stands for the person, or purusha coming from the root
"nr" shabda.  So the anvaya goes like this :

yadaa kartAram guNebhyaha anyam anupashyati, gunEbhyascha param vEtti
(tadaa) naa  |  sO  madbhAvam adhigacchati.

Geetha calls a person a purusha or human being only when he gets the
understanding that jeeva is the one bound by the three-guNas,   and the
three-guNas too can not act independent of the Parabrahman (guNebhyaha
param)
who is "anyam kartAram"  - the real doer is distinct (anya) from both the
jeeva and triguNAtmaka-prakrti.

SriKrishna has used  "adhi-gacchati" - such a jnyAnee will reach the state

But reaches what?

We need to remember that there is no distinction between
parabrahman and His states such as "jnAna and Ananda"

Thus "parabrahman's state is same as Parabrahman Himself"
Hence,
"mat bhAvam adhi-gacchati" means he attains Parabrahman.

Note that SriKrishna says a jnAnee "attains" Parabrahman.
SriKrishna does not say a jnAnee "becomes" Parabrahman