[Advaita-l] sarvAtma bhAva as explained by Bhagavatpada

[श्रीमल्ललितालालितः]

*श्रीमल्ललितालालितः*www.lalitaalaalitah.com

On Wed, Jul 6, 2016 at 2:50 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri *श्रीमल्ललितालालितः**  Ji,  *
>
>
>
> *Pranams.  *
>
>
>
> You observed  << We
> accept that GYAna leads to videhamukti and if it is accompanied by
> yoga/upAsanA and vAsanA-xaya it leads to jIvanmukti, which is just
> unperturbed-ness of mind.>>.
>
>
>
> I presume you also imply that yoga/upAsanA and vAsanA-xaya could be
> accomplished subsequent to GYAna by the ज्ञानि (jñāni) to achieve
> jIvanmukti.
>

​No. I just meant that they are needed, either prior or at the same time or
even after GYAna.
​

> This is admitted by Swami Vidyaranya in his work जीवन्मुक्तिविवेक
> (jīvanmuktiviveka).
>

​He doesn't talk about other sAdhana-s following GYAna only, but the cases
where they were accomplished even before or at same time as that of
shravaNa, etc.
​

> The ज्ञानि (jñāni) in this school of thought ( there are other schools of
> thought as well concerning jIvanmukti ) engages himself continuously in
> निदिध्यासन (nididhyāsana) only.
>

​If you are talking of अयोगिज्ञानी, then he doesn't even engage himself in
nididhyAsana, because he has nothing to acquire.
Only योगिज्ञानी-s engage in nididhyAsa, etc. which helps them eradicate
viparIta-bhAvanA and experience of apparent duality.  It is done till
nirodha-samAdhi is achieved.
​

>   Would the दृष्टिसृष्टिप्रक्रिया / एकजीवप्रक्रिया (dṛṣṭisṛṣṭiprakriyā /
> ekajīvaprakriyā) be the appropriate प्रक्रिया (prakriyā) for this
> निदिध्यासन (nididhyāsana) ??
>

​I don't understand what you are trying to imply by this sentence.
If I take this sentence for face value, even then I don't understand the
meaning of 'this निदिध्यासन'. Are there many types of nididhyAsana-s in
your mind?
​

>   From your response to one of my earlier posts, I do believe you are very
> averse to the  दृष्टिसृष्टिप्रक्रिया / एकजीवप्रक्रिया (dṛṣṭisṛṣṭiprakriyā
> / ekajīvaprakriyā) .
>

​This gives me a hint that you didn't read\understand my post.
When I posted to दृष्टसृष्टि thread, I was just propounding that there are
other views regarding that, which are not mentioned by मधुसूदन,etc. That
much. What you are trying to guess, is not intended.
​

> But still I thought it would be better to check with you if this would be
> appropriate for a ज्ञानि (jñāni) engaged only in निदिध्यासन
> (nididhyāsana) to achieve jIvanmukti.
>

​According to bhAShyakAra, the adhikAra for shravaNa, etc. is for only
those who have sAdhana-chatuShTya, etc. That means that in his view
vAsanA-xaya is very important pre-requisite for brahmaGYAna. The samAdhAna
hints that the person must have some degree of control of mind, by the
grace of dhyAna, etc. So, according to such a view, if GYAnI just continues
shravaNa, etc. it will make him brahmasaMstha. The brahmasaMsthA is same as
jIvanmukti. The degree of engagement in shravaNa, etc. will determine
degree of jIvanmukti. The culmination is the state of mind where every
modification ceases to exist.
So, here both views concur. They differ only regarding the degree of
vAsanA-xaya and mano-nAsha which is required prior to brahmaGYAna.
bhAShyakAra appears to hold that highest level of both is needed, while
shrI-vidyAraNya, etc. hold that highest degree of both is not a
pre-requisite for brahma-GYAna and mukti.

If this was the difference which was being referred to you by in last
sentence, then :
In दृष्टिसृष्ट्येकजीववादः too, both view are applicable. Just because
दृष्टिसृष्टिवादः accepts single jIva, it doesn't mean that there is no
concept of jIvanmukti possible.
Although, it is said that शुकादीनां मुक्तिपरं वाक्यमर्थवादः , that just
means that talks of emancipation of any other being is eulogy of knowledge.
Mine emancipation is not eulogy, because I'm the java who is experiencing
bondage.
And, just because दृष्टिसृष्टिवादः relies on सत्ताद्वैविध्यम्
(पारमार्थिकसत्ता & प्रातिभासिकसत्ता), it doesn't mean that they don't
accpet jIvanmukti. As vyAvahArika-jIvanmukti is accepted by others, so
there is no problem in accepting prAtibhAsika-jIvanmukti here.
For that jIvanmukti, as others have divided views, so is possible for
दृष्टिसृष्टिवादी.

I hope it helps.