[Advaita-l] sarvAtma bhAva as explained by Bhagavatpada

[श्रीमल्ललितालालितः]

*श्रीमल्ललितालालितः*www.lalitaalaalitah.com

On Wed, Jul 6, 2016 at 6:51 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri *श्रीमल्ललितालालितः**  Ji, *
>

​No need to add 'Sri'. I've already added it to my name as श्रीमत्.  :P​

*<< *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. >>.
>
>
>
> I had understood that a GYAnI needs to continue only with निदिध्यासन
>  (nididhyāsana) and not shravaNa and manana to make him a brahmasaMstha
> or jIvanmukta.
>

​If 'GYAnI' means that he has stable-GYAna, then there is no need of even
nididhyAsana. He is already a jIvanmukta and brahmasaMstha. The degree of
jIvanmukti may vary according to his practice of samAdhi.

If 'GYAnI' means that his GYAna is unstable, then to stabilise it, he needs
shravaNa, manana, nididhyAsana; all. Just cessation of mental modifications
and controlling anger, etc. is not means of GYAna or it's stabilisation.
That's why jIvanmuktiviveka supports practice of shravaNa, etc, with yoga
and vAsanA-xaya at the same time. As the GYAnI has already practices
shravaNa, etc. and neglected others, so the jIvanmuktiviveka put it's force
on practise of other two. This doesn't mean that shravaNa, etc. are to be
left. So, all things must be practised for jIvanmukti.

There may be specific cases, where a practitioner of GYAna-sAdhana feels
that he needs to control viparITa-bhAvanA mainly because it is creating
problems. In that case, he may mainly practise nididhyAsana, as
nididhyAsana is the medicine of viparIta-bhAvanA.
But, when a person feels that asambhAvanA is hindrance, he will put his
effort in practicing shravaNa and manana while not shunning nididhyAsana.
So, it depends that where one will concentrate. But, he has to practise all.

I had also understood that the subject matter for this  निदिध्यासन
(nididhyāsana) subsequent
> to GYAna would be different as compared to the subject matter for the
> निदिध्यासन (nididhyāsana) prior to GYAna.


​So, if the person was meditating on brahma before GYAna, he will start to
meditate on something else after GYAna!?
Do you have any clear idea of what you have understood??
​If yes, please tell that. Such ambiguous claims are not useful.

And my question was whether दृष्टिसृष्टिप्रक्रिया / एकजीवप्रक्रिया
(dṛṣṭisṛṣṭiprakriyā
> / ekajīvaprakriyā) would be the appropriate one for the निदिध्यासन (nididhyāsana) subsequent
> to GYAna.


​What is the role of prakriyA in nididhyAsana? Is he going to remember the
whole prakriyA while meditating?
That's not acceptable. He has to meditate on brahman, not on prakriyA.
prakriyA-s are mithyA.
​

> In other words my question is as follows.
>
>
>
> <<  Would it be appropriate to consider ONLY a GYAni to be the adhikAri
>  for दृष्टिसृष्टिप्रक्रिया / एकजीवप्रक्रिया (dṛṣṭisṛṣṭiprakriyā /
> ekajīvaprakriyā) to make him a brahmasaMstha or jIvanmukta. And it is not
> meant for  one who is only a sAdhana-chatuShTya sampannah  but  desires
> to become a GYAni.>>
>

​I understand that you are confused about purpose of prakriyA-s.
​
Any mumuxu is adhikArI of brahma-GYAna. When he practises means of
knowledge, he tries to solve problems which arise(tries to support shruti
and advaita which are opposed by other pramANa-s). So, he applies logic,
etc. to solve those problems. Different set of logic-systems are created by
different people for the same purpose. It is you who have to find which
system appears faultless to you, that system which you can support.
So, prakriyA-s(logic-systems) are means to attain knowledge.
And, any mumuxu is their adhikArI.

GYAnI doesn't need any new prakriyA. He has already attained GYAna by
following one of them. So, he will continue to pursue the same system
(which he initially followed) to strengthen his knowledge. No need to swap
those systems. The same prakriyA will lead him to brahmasaMsthA and
jIvanmukti. Actually, swapping will harm his journey towards brahmaniShThA.

ekajIvavAda is not for any GYAnI. It is for those intellectuals(GYAnI or
other), who find it appealing and can support. They must have ability to
support it, not only in front of others, but in front of his doubting self
too. If he can't persuade himself regarding the correctness of
shrauta-GYAna, there is no use of any prakriyA.


Now, the question about superiority of ekajIvavAda flashes in front.
To that I've a solution.
The superiority of ekajIvavAda lies in the fact that it doesn't need many
sattA-s, many jIva-s, many avidyA-s, etc.
And, the superiority of the adhikArI of ekajIvavAda lies in the fact that
he is intellectually strong enough to support such a compact system.

I hope this clears confusion regarding mukhyatva of this prakriyA. The term
mukhyatva implies its superiority and that was supported by me here.



Bonus and may be useless too at the same time, but here I copy-paste what I
wrote somewhere else:

​
> nididhyAsa is needed for GYAna.
> But, what is nididhyAsana is to be decided.
> There are at least three views regarding this.
>
>    1. vAchaspati says that it is specific type of
>    meditation.(ekadeshi-matam supported by bhartR^iprapa~ncha and refuted by
>    all others.)
>    2. vArttikakAra says that it is a specific type of knowledge which is
>    generated as a result of shravaNa and manana. It can't be practiced.
>    3. madhusUdana sarsvatI, etc. say that it is a specific type of
>    tarka(not anumiti) and can be practiced.
>
> And what it does is to be decided too. There are again a few views here.
>
>    1. nididhyAsana generates aparoxa-GYAnam.(ekadeshi-matam supported by
>    vAchaspati.)
>    2. nididhyAsana removes viparIta-bhAvanA.
>
> Now, what is GYAna-niShThA ?
> Engaging oneself in  GYAna while not doing anything(karma, etc.) else.
> How could it be done , because GYAna is not something dependent on will of
> person.
> By engaging oneself in sAdhana-s of GYAna and nothing else.
> Why GYAnaniShThA is needed ?
> For amR^itatva, as says shruti : brahmasaMstho.amR^itattvameti.
>
> Why shravaNa, etc. are done ?
> For GYAna.
> Proof ?
> AtmA vA are draShTavyaH - is the shruti.
>
> Are GYAna and GYAna-niShThA different things ?
> Yes.
> How ?
> GYAna is just a vR^itti.
> And
> GYAna-niShThA is practice of shravaNa, etc. while not engaging in anything
> else.
>
> Does GYAnI need nididhyAsana, etc. for GYAna-niShThA ?
> Question reflects some problem in understanding of the questioner.
> How ?
> Because, engagement in shravaNa, etc. is itself GYAna-niShThA. So,
> shravaNa, etc. are not sAdhana of GYAna-niShThA. They are GYAna-niShThA
> when accompanied by lack of other activities(karma, upAsanA and most
> laukika-vyavahAra).
> GYAna-niShThA is Ashrama-dharma of saMnyAsI-s.


​This too:

> दृष्टिसृष्टिवादस्य मुख्यसिद्धान्तत्वमिदमेव यत् अस्य
> श्रुतिस्मृतिभाष्यटीकादिसम्मतत्वे सति लघुकल्पनात्वम् ।
> तथैव अत्राधिकारितावच्छेदकं न विवेकवैराग्यादिकं , तेषां सृष्टिदृष्टिवादाश्रितं
> प्रत्यपि समानत्वात् ; किन्तु उपपादनकौशलम् । यो हि यां प्रक्रियां युक्तां
> भावयितुं शक्नोति स तत्राधिकारी , अन्योनधिकारी ।​
> ​ ----
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