[Advaita-l] Lower order GYAnI will be reborn?

Raghav Kumar Dwivedula raghavkumar00 at gmail.com
Tue Oct 4 05:37:17 CDT 2016

Pranams Swamiji

Thank you for the elaborate reply. I tried to carefully understand the

I wanted to reread it and try to not follow up with too many other
questions since you may have dealt with these questions earlier.

I shall raise only one follow up question expressed in different ways and
then rest this thread.

I understand you to be saying that GYAnI-s (non-jIvanmukta-s) who have
attained total (100%) freedom from pramAna-gata and prameyagata samshaya
and also importantly  from *viparyaya* (by nidhidhyAsana),  alone are
eligible for videhamukti. Such GYAnI-s as per JMV nomenclature are not yet

My question-
Now, is the aphorism Asupter AmRter kAlam nayet vedAnta cintayA applicable
even for them and are they also 'vulnerable' to being overpowered by dvaita
vAsana-s if they do not 'maintain' the advaita vAsana's active?

As a corollary -

Can we say that such continuous maintenance of advaita vasana (by
practicing the means of GYAna)  *till death* is essential even for these
potential candidates for videhamukti to ensure videhamukti in the first
place? If they do not do keep up such practice of the means of GYAna, will
they also likely *lapse* in to the lower order GYAnI and have to be reborn?

Alternatively, we could say that such practice of the means of knowledge
(since GYAna itself can't be practised, as you said), is meant only for
those who belong to the still lower order of GYAnI-s who may have some
viparyayas left to deal with who are 'due' to be reborn?

Regarding another point, i am restating what i understood you to be saying,
in my own words.
In another mail to Sri Sadananada ji, you clarified that when you say GYAna
is anitya, you are asserting that, of course GYAna will never undergo bAdha
or negation by any other pramANa (because pramAtRtvaM itself is grasped as
mithyA so how can GYAnam ever undergo bAdha) but,  it can become as though
unavailable or inactive if overpowered by dvaita vAsana because even the
GYAna, which is represented by the arising of akhanDAkAra vRtti, leaves
only a saMskAra on the mind and this is of course not permanent. There is
abhyAsa apeksha.

The point of no return to saMsAra does not occur by the mere first arising
of the akhanDAkAra vRtti which is born of grasping the artha of mahAvAkya
as aikya, by seeing the nondifference between the lakShyArtha of tat and
tvam pada-s.

I shall stop here on this thread as indicated by you.


More information about the Advaita-l mailing list