[Advaita-l] Desire, Jnana and Moksha

[श्रीमल्ललितालालितः]

​​
​I forgot to reply this mail.
After seeing chandramauli's post, I revisited it. Now, I wish to write a
reply.​

On Thu, Dec 5, 2013 at 10:33 AM, <rajaramvenk at gmail.com> wrote:

> What is the sampradaya view on a jnAni (during practice

​
During practice of means of *GYAna*, one can not be called *GYAnI*. So, it
will be better to change the word to *jiGYAsu *in this case.
Now, the question will be about *sAmpradAyika *view about dwelling (of
mind) of *jiGYAsu *on *dharma *and *loka-xema*(*loka-sa~Ngraha*??)​.

*jiGYAsA *is of two types : one which is superficial as is in arts, and
another which is intense as of a hungered person in food. The second is
useful for *GYAna*.
Now, the *sampradAya *holds that *dharma*, i.e. *vaidika *and *smArta
karma-upAsanA*, etc., is essential to generate the intense one. *yaGYena
dAnena tapasAnAshakena vividiShanti iti.*
So, *dharma *is useful for those who wish to generate intense curiosity,
i.e. *jiGYAsA*. So, they must follow *varNa-Ashrama-dharma*.
So says *shrI sureshvarAchArya :*

*pratyakpravaNatAM buddheH karmANyutpAdya shuddhitaH. *

*kR^itArthAnyastamAyAnti.......................................................*

*tasmAnmumuxubhiH kAryamAtmaGYAnAbhilAShibhiH.*
*nityaM naimittikaM karma sadaivAtmavishuddhaye..*

Again, there is another view which says that mere intense curiosity is not
only result of *dharma*, but *dharma *helps to generate realization of
oneness throughout. So, those who have intense curiosity must continue to
follow *dharma* according to their *Ashrama*.

Q: If *jiGYAsu *needs to follow *dharma *according to his *Ashrama*, where
is any chance of* vividiShA-sannyAsa*, the type of *sannyAsa *taken by *jiGYAsu
*?

A: Here views of *bhagavatpAda*, as explained by *Ananda-giri *deserve
study.
*AchArya *says that a person who is *jiGYAsu *needs to follow means of
*GYAna*. As *GYAna *is opposed to* kartR^itva*, etc., so a person who has
*ApAta-GYAna* of *brahman *and has *shraddhA *in it, is *adhikArI *of
*sannyAsa* only where he may practice eradication of *kartR^itva,* etc. One
can not stabilize decided *akrtR^itva* in adverse conditions, i.e. while
practicing *kartR^itva* mindfully.
Another way to see is, those who relish in world can not have *mumuxA *and
hence they can't have desire of means of *moxa*, which is *GYAna*. In other
words, they can not have *jiGYAsA*. So, a *jiGYAsu *must posses *mumuxA*.
*krama-upAsanA*, etc. are means = *sAdhana *of *saMsAra *= worlds
only, so *mumuxu
*needs to shun them. *nitya-karma*, etc. although helpful are not now
needed for a* jiGYAsu-mumuxu,* so they are also to be shunned.
So says *vArtikakAra*:

*nAviraktasya saMsArAnnivivR^itsA tato bhavet.*
*na chAnivR^ittatR^iShNasya puruShasya mumuxutA..*
And *shrI vidyAraNya*:
*sannyAsaheturvairAgyam*.
For that, he needs to shun *shAstrIya-karma*, etc. first.
*shAstrIya-karma-*s are different from *laukika-karma* because they need
more *adhyAsa* than of* kartR^itva*. *vaidika-karm*-s, etc. follow only
after one puts burden of ego of *jAti-Ashrama*, etc. on his head through
*shAstrIya-saMskAra-*s. This is another *adhyAsa *which is based on
*shAstra*-s.
Now, as these *adhyAsa*-s were accepted according to *shAstra*-s and
*shAstra*-s don't allow people to shun *karama* while staying in three
*Ashrama*-s(i.e. keeping these *adhyAsa*-s), we need to shun*
varNa-Ashrama-abhimAna *according to *shAstra *first(otherwise pApa will
follow). This shunning of *varNa-Ashrama* is known as *sannyAsa *in
*shAstra*.
*laukika-karma* can be shunned independent of* shAstra*-s by *laukika
*means(deliberation,
etc.).

As *sannyAsa *is also considered *Ashrama*, so it has it's rules. These
rules can't be called *dharma *in the sense *yaGYa*, etc. are called. But,
as these, *shravaNa*, *manana*, *nididhyAsana*, *aparigraha*, etc., are
done for a good purpose and are ordained by *shAstra*-s, so they can be
termed *dharma*. So, a *sannyAsI *is also expected to follow his *dharma*.
So, *dharma *is useful for all *Ashrama*-s.

Now, comes the question of *loka-sa~Ngraha*. What is this should be
determined first. I'll be waiting for that.

and after realisation) controlling the mind so that it dwells on the path
> of dharma and loka kshema?

​
As a *sannyAsI-GYAnI* has followed *dharma *always to generate *jiGYAsA *and
*GYAna*, hence he continues to follow the same due to *saMskAra*-s -
is the *sAmpradAyika
*view. He can't transgress *dharma*.
See words of elders here.

*shrI sureshvarAchArya :*

*adharmAjjAyate.aGYAnaM yatheShTAcharaNaM tataH.*

*dharmakArye kathaM tat syAt yatra dharmo.api neShyate..*

*amAnitvAdiniShTho yo yashchAdveShTrAdishAdhanaH. *

*GYAnamutpadyate tasya na bahirmukhachetasaH..*

*utpannAtmaprabodhasya tvadveShTR^itvAdayo guNAH.*
*ayatnato bhavantyasaya na tu sAdhanarUpiNaH..*

If one has accumulated *pApa *then he ignores *shAstra*-s. As *GYAna *is
result of immense *puNya*, so there could be no transgression by *GYAnI*.

The person who has *amAnitvAdi *and *adveShTR^itvAdi*, only he becomes
*GYAnI*, not those who are extrovert.
*adveShTR^itva*, etc. are as second-nature for *GYAnI*.


*loka-sa~Ngraha* is done by *GYAnI *in three ways, but that will follow
after we decide the nature of *loka-saNgraha*.



*श्रीमल्ललितालालितः *www.lalitaalaalitah.com