[Advaita-l] GunAtIta and jIvanmukta

[H S Chandramouli]

Namaste Sri Praveen Ji,



You are always welcome to join the discussions any time you feel like. All
the participants benefit since we take it as a discussion and not as a
match.



Reg  << Here, the mind rooted in brahman need not mean vRtti that comes
with the jnAtR-jnAna-bheda/ tripUTi, as in SS. It is the resolution of the
mind (and therefore also the jnAtR) into the object of the vRtti, which is
mahAvAkya, leading to NS.>>,



Quite so. It is termed akhandAkAra vritti. mahAvAkya is instrumental in
generating this vritti. Meaning of the mahAvakya is the “object” which the
vritti takes on. I would avoid the word “resolution of the mind” in the
context of the current discussion.



Reg  << I hope you mean shUnyavRtti by shUnya >>,



I have explained in my post to Sri Sujal Ji.



Reg  << The steady maintained vRtti is SS (specifically
शब्दानुविद्धसविकल्पसमाधि as per Drigdrishyaviveka), which culminates into
NS.  >>,



My understanding is somewhat different. True nature of the vastu is
nirvikalpa. Any change from this true nature is savikalpa. If the steadily
maintained vritti is on any form other than the true nature of Brahman, it
is SS. If the steadily maintained vritti is of Brahman, then it is NS. It
is possible that prima facie  Drigdrishyaviveka may lead to the type of
understanding you have mentioned. Infact probably that is how it is mostly
presented. I would only refer you to the bhashya on VC  verse 362 covered
in my other post. I prefer to understand the terms in Drigdrishyaviveka
consistent with this. I think it is more in line with the bhashya of Sri
Bhagavatpada.  Change of the vastu in the steady mind is the transition
from SS to NS, not absence of the vritti in NS as compared to SS..



Reg  << vRtti is a modification of the mind and when it is without
modification, it is merged into brahman as brahman. >>,



You need to add the last term  “and is purely the residual Brahman”  after
“ is without any modification” to arrive at the meaning  of “merges in
Brahman”.  If it is to be purely the Brahman vritti has to be present. I
would request you to have a relook at the bhashya.



Reg  << The coming out of NS indicates the resolution of tripuTi in
bIjarUpa. Just like one comes out of suShupti but still will have
experienced happiness, so too during NS. >>,



I agree with one very important observation. This bIjarUpa avidya is दग्धरूप
(dagdharUpa, burnt seeds)  unlike in sushupti where it is अदग्धरूप
adagdharUpa, raw/unburnt seeds). That makes all the difference.



Regards