[Advaita-l] The Foundations of Adhyāsa - 8 (The Three States)

[Belavadi Shankar]

ParNam everyone
The topic turiya state and the associated
Jeevanmukta state reminds me of Janaka
He had achieved that state but continued to function as the King. So my
understanding is that one has to renounce all earthly aspects of the person
and ready for moksha until then he functions as that individual except he
will not incur anymore karma etc.

PraNam







On Sun, 18 Nov 2018 at 9:19 AM, kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> PraNAms
> My simple understanding:
> Knowledge does not destroy anything other than the ignorance.
> Since the knowledge is related to self-knowledge it involves knowing that
> - I am in all and all in me -
> sarva bhutastam aatmaanam sarva bhuutanicha aatmani.
> Since jnaanam and ajnaanam and self-realization all are in the vyavahaara
> state only, implication is jnaanam does not destroy vyavahaara and it will
> continue as long as BMI which is also a product of vyavahaara only
> continues. Hence, jnaani now understands using his BMI that the substantive
> truth behind vyavahaara, via the self-knowledge. For him, the vyavahaara
> becomes vibhuuti only. Hence whatever he does after that is for loka
> kalyaanam only since he sees himself as one in all. All the teachings are
> self-consistent. He remains a non-doer while the BMI is actively involved
> under his direction - karmaNi akarmayaH pasyet.. saH buddhiman..
>
> Hence Krishna says as a Jnaani:
> mastaani sarva bhuutani na cha aham teshu avasthitaH ...then again - na
> cha mastaani bhuutani - pasyam me yogam aiswaram.
>
> Just my 2c.
> Hari Om!
> Sadananda
>
>
>
>
>    On Sunday, November 18, 2018, 8:31:10 AM GMT+5:30, V Subrahmanian via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  We do have in Advaita literature very convincing answers to the questions
> being discussed.
>
> What Shankara says in His commentary  on the Brahma sutra 4.1.15 is worth
> quoting here:
> ‘’The knowledge of the Self being essentially non-active destroys all works
> by sublating wrong knowledge; but wrong knowledge – comparable to the
> appearance of a double moon – lasts for some time even after it has been
> sublated, owing to the impression it has made.  Moreover, it is not a
> matter for dispute at all whether the body of the Knower of Brahman
> continues to exist for sometime or not. For how can one contest the fact of
> another possessing the knowledge of Brahman – vouched for by his heart’s
> conviction – and at the same time continuing with the body?’’
>
> The verse (4.61) of Naishkarmya siddhi is:
>
> //Just as the destruction of an uprooted tree takes place only through the
> process of withering away, even so the destruction of the body of the one
> who has known the Self takes place only through the removal (of prarabdha
> karma).//
>
> In the Panchadashi, Vidyaranya is very emphatic:
>
> सदा विचारयेत्तस्माज्जगत्ज्जीवपरात्मनः |
> जीवभावजगद्भावबाधे स्वात्मैव शिष्यते ||6.12||
>
>
> नाप्रतीतिस्तयोर्बाधः किन्तु मिथ्यात्वनिश्चयः |
> नो चेत्सुषुप्तिमूर्च्छादौ मुच्येता यत्नतो जनः ||6.13||
>
> परमात्मावशेषोऽपि तत्सत्यत्वविनिश्चयः |*न जगद्विस्मृतिर्नो
> चेज्जीवन्मुक्तिर्न सम्भवेत् *||6.14||
>
>
> 12. Therefore one should always enquire into the nature of the world, the
> individual Self and the supreme Self. When the ideas of Jiva and Jagat
> (world) are negated, the pure Atman alone remains.
>
> 13. By 'negation' it does not mean that the world and Jiva cease to be
> perceptible to the senses, it means the conviction of their illusory
> character. Otherwise people would be automatically liberated in deep sleep
> or in a faint.
>
> 14. ‘The supreme Self alone remains’ also means a conviction about Its
> reality and *not non-perceiving  or forgetting of the world.* Otherwise the
> (scripture-proved) state of jIvanmukti itself will not be possible.
>
> regards
>
> subrahmanian.v
>
> >
> >
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