[Advaita-l] Desire, Jnana and Moksha

[Sujal Upadhyay]

To add to the above,

I think there is a verse in Gita which says, Jnani also 'behaves' like
ajnani and outwardly it looks like he is been affected, but in reality he
is not affected. then there are some verses like - seeing action in
inaction (of ajnani) and seeing inaction in action (of Jnani) ...

Ajnani cannot know Jnani - This is said in some upanishad, cant recall, but
it goes like if an elephant dies from rabbit's horn, then this world is
true ... (or may be I heard in a Gita discourse)

If this is true, then why think of Jnani and associate his deeds, then why
not accept him and think it is Ishvara's lIlA, all for good of us.

Aum

OM

Sujal Upadhyay

"To disconnect from the self and to become Aware of anything else is
nothing but unhappiness" - Bhagawan Ramana Maharshi

He who has faith has all
He who lacks faith, lacks all
It is the faith int he name of lord that works wonders
FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna


On Sat, Dec 7, 2013 at 10:18 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> Dear All,
>
> It would benefit many members to look into the archives for several
> extracts from the Jivanmukti Viveka of Swami Vidyaranya.  In those extracts
> the analysis of the person Sage Yajnavalkya (Y) is available.  In short,
> Swami Vidyaranya takes up this case and at the outset establishes that Y is
> an aparokShajnAni, a renowned Acharya of BrahmavidyA celebrated by the
> Brihadaranyaka upanishad.  Later he goes on to show instances, available
> from this very upanishad, to demonstrate how Y had given in to desire (for
> wealth, cattle, name/fame), anger (cursing shAkalya to death), engaging in
> debates, etc.  Finally the revered author shows that from the fact that Y
> decided to renounce worldly life (he was still a householder with two
> wives) in search of 'peace' to convey that Y, despite being an
> aparokShajnani, with cessation of rebirth guaranteed, yet did not enjoy
> peace, owing to desire, anger, etc. which co-existed with his aparoksha
> jnanam.
>
> Reading the various excerpts from the above work in the discussions would
> put to rest several misconceptions about the concept of jnana, moksha,
> vasana, prarabdha karma, jivan mukti, etc.
>
> Above all it should be remembered that in Vedanta it is not that the
> shruti/smRti is the ONLY pramANa.  Yukti, and more importantly,
> vidvadanubhava, are also regarded as significant pramana-s.  While the
> sthitaprajna lakshana detailed in the BG is a guide book, instances of
> jnani-s available both in the upanishads and smrtis and outside them, in
> the sampradaya, are all equally guides.  I am mentioning this in particular
> reference to Sri Venkatesh's recent post citing the fifth chapter verses of
> the BG.  What all this shows is: one might wish the jnani to be this way or
> that but the 'vastu sthiti' should also be not lost sight of.  This is
> exactly what the JMV has accomplished.
>
> regards
> subrahmanian.v
>