[Advaita-l] GunAtIta and jIvanmukta
sujal.u at gmail.com
Sat Oct 1 04:46:47 CDT 2016
praNAms SrI chandramouli ji,
thank you for giving translation of verse 362. we both are talking of same
*I would suggest reference to Viveka Chudamani verses 428/429 (Bhashya of
> Sri Jagadguru) .
So the below statement is not a bhashya, but your understanding based on
*The succinct answer is << Because the “anubhava”is advaitic (paramArthika,
> pure Bliss) when the vritti assumes “brahmAkAra”. It is called “akhandAkAra
> vritti” But the event is taking place only at the vyAvahArika level. Hence
> vritti continues to exist. There is no damage to advaita sidhAnta >>.
This gives me a little air to breath :)
Here there is an assumption that one is already abiding in nirguNa Brahman
and the mind experiences akhaNDAkAra vritti.
As I understand, the experience of akNDAkAra vritti is before entering
nirguNa sthiti. So a sAdhaka can experience akhaNDAkAra vritti, oneness
with Brahman by holding his mind still, but still, mind is not destroyed.
Hence in order to stay in samAdhi, s/he has to keep vritti-s still, whereas
the experience should be sahaja without any effort to make it still.
What is your opinion?
On Sat, Oct 1, 2016 at 1:04 PM, H S Chandramouli <hschandramouli at gmail.com>
> Namaste Sri Sujal Ji,
> Reg << I have not read Sri Jagadguru's Bhashya on Vivekachudamani.
> Please can you give me his commentary on sloka 362
> VC 362. When the mind, thus purified by constant practice, is merged in
> Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage,
> and leads directly to the realisation of the Bliss of Brahman, the One
> without a second. >>,
> Here is the translation of the bhashya by sri shankaranarayanan ( It is
> verse 363 in his book) . Just to be sure we are referring to same verse
> here is the Sanskrit verse (first line only)
> << निरन्तराभ्यासवशात् तदित्थम् >>
> << nirantarAbhyAsavashAt tadittham >>
> << Thus, when by force of continuous practice, the mind free from the
> defects of wrong understanding etc., merges in Brahman, is without any
> modification and is purely the residual Brahman, then, svatah, even without
> effort, it becomes the experience of the nectar
> of non-dual bliss. Being of the form of Brahman is itself the nectar or
> rasa; vide the shruti ‘raso vai saha” (TU). It is of the nature of rasa
> also as it is the cause of supreme endearment, productive of that
> experience, without any blemish, that is the nirvikalpa-samadhi which is
> the cause of the dissolution of all universal vasanas beginning with
> ahamkAra. >>
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