[Advaita-l] Desire, Jnana and Moksha

[श्रीमल्ललितालालितः]

On Wed, Dec 4, 2013 at 12:32 PM, <rajaramvenk at gmail.com> wrote:

> If there are desires are left in the mind, won't the sukshuma sarira go in
> to a new body to enjoy that?


​Are mere desires root cause of rebirth ?
Definitely no. There is no proof for that. avidyA is the root cause.
Although, specific karma can hold body even if there is no avidyA, but they
can't generate body on their own.

Again, among desires those which bring vihita-niShiddha karma can generate
puNya-pApa and then to enjoy their result you have to take birth. In this
way desire may be called cause of birth. But, not always.

Again, if you accept a person GYAnI, you have to also accept that he has
only prArabdha as all sa~nchita-karma is destroyed by GYAna, read here
- *xIyante
cAsya karmANi*; and, the AgAmi-karma which may be brought up by vAsanA-s
has no effect on him, because he lacks aha~NkAra(in other words he doesn't
see them real).

See this sUtra for both : *tadadhigam uttarapUrvAghayorashleshavinAshau
tadvyapadeshAt .4.1.13.*
The *shruti*-s presented there are :

   1. *tasya putrA daymupayanti suhR^idaH sadhukR^ityAM dviShantaH
   pApakR^ityAm.*
   This says that his puNya and pApa are taken away by those who love and
   hate him. This is about sa~nchita-karma. The word vinAsha in the shruti
   just means that the result of karma is not generated in GYAnI, but others -
   is the opinion of gauDa-brahmAnanda.
   2. *yathA puShkarapalAsha Apo na shliShyanta evam evaMvidi pApaM karma
   na shliShyate.*
   As water doesn't stick to lotus leaf so results of karma to GYAnI. This
   is about AgAmi karma.
   3. *tad yatheShIkAtUlamgnau protaM pradUyeta evaM hAsya sarve pApmAnaH
   pradUyante*
   this says that karma of GYAnI are burnt. This is again about
   sa~nchita-karma only.
   4. *xIyante chAsya karmANi tasmin dR^iShTe parAvare*
   this is famous. this is about both sa~nchita and AgAmi in one view,
   others opine that it is true for sa~nchita only.
   5.
*yasya nAha~NkR^ito bhAvo buddhiryasya na lipyate. hatvApi sa imAn lokAn na
   hanti na nibadhyate.*
   see gItA. this says that as GYAnI has no aha~NkAra so there is no pApa,
   etc for him.

And don't confuse that the word *pApa *refers to *pApa *only. *ubhe u
haivaiSha ete tarati* - the *shruti *is presented in *bhAShya *to prove
that the word is common for pApa and puNya.




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