[Advaita-l] GunAtIta and jIvanmukta

[H S Chandramouli]

Namaste Sri Praveen Ji,



Yes. I meant the bhashya by the Jagadguru only and not Sri Bhagavatpada
bhashya.  I will just quote another verse from VC and commentary thereon by
the Jagadguru.  Verse 428 (could be 427 in some versions) reads as follows




ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी।

निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यथे ॥



brahmAtmanoH shodhitayorekabhAvAvagAhinI|

nirvikalpA cha chinmAtrA vRRittiH praj~neti kathyathe ||



Translation by sri Shankaranarayanan   << The mental modification which
comprehends the identity of Brahman and the Atman after analyzing them is
called prajnA. >>



The bhashya by the Jagadguru reads as follows.



<< तत्र प्रज्ञाशब्दार्थमाह शोधितयोःमहावाकयार्थकथनावसरे दर्शितदिशा
तत्वम्पदलक्ष्ययोः उपाधिविनिर्मुक्तयोः, ब्रह्मात्मनोः परमात्मप्रत्यगात्मनोः,
एकभावावगाहिनी ऐक्यविषयिणी निर्विकल्पा सम्सर्गादिमिथ्यापदार्थाविषयिणी
चिन्मात्रा अखण्डचिदाकारा वृत्तिः श्रवण-मनन-निदिध्यासनसम्स्कृतमनःपरिणामः
प्रज्ञा इति कथ्यते । >>,



<< tatra praj~nAshabdArthamAha shodhitayoHmahAvAkayArthakathanAvasare
darshitadishA tatvampadalakShyayoH upAdhivinirmuktayoH, brahmAtmanoH
paramAtmapratyagAtmanoH, ekabhAvAvagAhinI aikyaviShayiNI nirvikalpA
samsargAdimithyApadArthAviShayiNI chinmAtrA akhaNDachidAkArA vRRittiH
shravaNa-manana-nididhyAsanasamskRRitamanaHpariNAmaH praj~nA iti kathyate |
>>,



Translation  << By the method shown in the context of the explanation of
the mahAvakya, Brahman is the ParamAtman; the Atman is the inner (pratyak)
atman. Brahman is indicated by the word “tat”; the Atman by the word
“tvam”. When they are shorn of their upAdhIs, they have an identical
reference. The modification o the mind as such infinite chit, unchanging
and not related to the mithya-objects and brought about by hearing (the
words of the Guru), thinking and firm reflection on them, shravana, manana,
and nididhyasana, is said to be prajna.  >>.



 My understanding is based on this.  Manolaya is also the same.



Reg  <<  If you meant the former, then it is indeed akhaNDAkAra vRtti,
which as I understand removes avidyA and then removes this vRtti itself.
Then there would be no vRtti.  >>,



Yes. I meant the  akhaNDAkAra vRtti.  By removal of vritti is meant “ the
nature of the vritti “ namely triputi in my understanding. The vritti is
entirely of the form of Brahman, without parts as in triputi jnana. It does
not mean physical destruction of the vritti.



Reg  << Did you have a particular shAnkarabhAshya in mind that you could
refer me to? >>,



No. I cannot offhand give any bhashya reference of Sri Bhagavatpada. But VC
is by him only and I have given the verse itself above.



Reg  <<If I add the words you suggest, then the vRtti will stop being a
vRtti, since it will not have any modification. The mind will be merged
(laya) in brahman.>>,



Why so. In any samAdhi, SS or NS, there is no modification of vritti, by
definition. I have given above my understanding of merged(laya) in the
current context above.



Regards