[Advaita-l] Fwd: Can Jivan Mukta become bound again a if he offends Ishwara?

kuntimaddi sadananda kuntimaddisada at yahoo.com
Tue Jun 18 08:20:49 CDT 2013

Bhaskarji - PraNAms

I will provide my understanding. 

1. If one has no more doubts about the knowledge gained by shravana and manana,
he has understood. The jnaanam destroys only the ignorance and nothing else.
Jnaanam - ajnaanam both are at vyaavahaarika state only - that involves the
BMI. From absolute paaramaarthika point there is neither jnaanam nor ajnaanam -
it is jnaana swaruupam itself as it is anantam, as Shankara explains for swaruupa
dharma in Tai. Up. Bhaashhya. 

2. ajnaana karma janita raaga dweshas can still be there for a jnaani implying
that he had enough chitta suddhi to gain the knowledge but not enough to abide
in that knowledge. Scripture understand this problem and hence prescribes
nidhidhyaasana after sravana and manana - The extent of nidhidhyaasana depends
on the degree and intensity of these remnant vaasanaas that give rise to raaga
and dweshaas when jnaani encounters transactions in the world. 

3. The ajnaanam is in the mind only with notions that I am = this where
this starts with identification with intellect - mind (emotional center)
dripping down to grosser body with remnant ahankaara and mamakaaras. 

4. These remnant vaasanaas that give rise to raaga dweshas will go away only by
constant reminder of one's own nature - which is understood by Vedanta
pramaana. That is nidhidhyaasana. Hence the litmus test for jnaana nishta or
prajnaa to become sthitam or to become sthitaprajna - there are no more remnant
raaga dweshaas - hence prajahaati yadaa kaaman sarvan paartha manogataan. This
can happen immediately or take years or even life long time. The remnant vaasanaas
will be there as long as the praarabda is there - as long as the BMI will be
there. When the BMI drops as the salt crystal thrown into the waters, the
upaadhi gets dissolved and the upahita chaitanya as though merges with the
total - just as pot space merges with the total space as Goudapaada put it. 

5. The stages in jnaanis are only one basis of this abidance in the knowledge -
essentially the degree of the chitta suddhi due to remnant vaasanaas or raaga

6. nirvikapa samaadhi and savikalpa samaadhi (or sahaja samaadhi) are only in
terms of the how the mind abides in the knowledge. In the latter case the mind
looks at the object as one transacts in the world - objects form vRittis and
mind has learned to shift its attention to the saamanya chaitanyam in every
vishiShTa chaitanyam - that is able to see the consciousness that pervades
every thought that rises in the mind - pratibhodha viditam matam says kena.
Hence objects of perception (internal or external) can take place but the mind
of jnaani has constant awareness of oneself - as sat-chit swaruupam - in every
thought and in every transaction. It is like a trained musician who is
constantly aware of the background shRiti in the music even when he is doing
arohana and avarohana or going up and down in voice modulations. The nirvikalpa
samAdhI is nothing but mind looking at the mind itself as the object of its
knowledge. It is like moon looking at itself and recognizing that the luminosity
is arising from the all-pervading sunlight. Whereas on this analogy, the
savikalpa samAdhI is like moon illuminating the objects on the earth and
recognizing that it is the all-pervading sunlight that I am seeing there too.
With the moon the all-pervading sunlight cannot be recognized. Hence we
differentiate the saamaanya chaitanyam - the all-pervading consciousness as the
witnessing consciousness and the vishiShTa chaitanyam which is illumines the
individual minds and then via the mind the vRittis that arise in the mind. In
the nirvikalpa samaadhi - the mind itself forms the object to recognize oneself
while in the savikalpa samaadhi both the mind and the thoughts (vikalpas) that
arise in the mind form the objects though one can see oneself. Mind is still
required to see oneself in either way. 
These aspects were discussed before in the Notes on Vichaara saagara of Nischala daasa.

Hari Om!

> From: Bhaskar YR <bhaskar.yr at in.abb.com>
>Yes, I too read this gradation in jnAni-s...To
make this gradation, the base is 'samAdhi' experience and the method they
adopt to come back from that state to  the 'normal' state.  According
to this varishTa type of jnAni-s would never come back to normal state..samAdhi
is the final state for them.  Kindly correct me if I misrepresented
the stand of this gradation & reason for these gradations. 

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