[Advaita-l] sarvAtma bhAva as explained by Bhagavatpada

[Ravi Kiran]

On Thu, Jul 7, 2016 at 12:44 AM, श्रीमल्ललितालालितः via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> *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.
>

Thanks for this lucid explanation.

With Regards,


> >
> > 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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