[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra

H S Chandramouli hschandramouli at gmail.com
Mon Apr 1 04:13:24 EDT 2019

Namaste Sri Subrahmanian Ji,

 A small difference in my understanding. Prarabdha is different from
samskAra/vAsanas. When a new sharIra is takenup due to prArabdha, it is
along with samskAras/vAsanAs. This has been stated elsewhere in the
vArtika. I am unable to give exact reference offhand. SharIra lasts as long
as dictated by prArabdha. SamskArAs/vAsanAs continue during this period but
as modified due to sAdhanAs undertaken in the current birth prior to jnAna.
But they can be overcome through sAdhanAs post jnAna also. This is what is
undertaken in vidvat sanyAsa post attainment of jnAna. And can lead to
jIvanmukti. All the same, even without such specific sAdhanAs or vidvat
sanyAsa, the jnAni is assured of escape rom rebirth after the current
sharIra is givenup.


On Mon, Apr 1, 2019 at 1:26 PM V Subrahmanian <v.subrahmanian at gmail.com>

> On Mon, Apr 1, 2019 at 1:04 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>> Sri Sureswaracharya, in his vArtika BUBV 1-4-1529 (and other verses
>> around) (TIka of Sri Anandagiri AchArya also refers)  observes that the
>> locus for prArabdha and associated samskAra/vAsanAs etc  is the sharIra
>> which is the product of prArabdha.The locus for sanchita and AgAmi karmas
>> is avidya. Hence on attaining jnAna, when avidya  located in Brahman is
>> destroyed, these  sanchita and AgAmi karmas located in avidya are
>> destroyed, but not the prArabdha and associated samskAras and vAsanas which
>> are located in the sharIra. But the continuance of these are no hindrance
>> to the jnani .
>> Only one most relevant verse from this portion of the vArtika is copied
>> here for ready reference
>> << आरब्धफलशेषैकहेतुत्वाद्देहसंस्थितेः ॥
>> रागादिप्रत्ययोद्भूतिरिषुचक्रादिवेगवत् ॥ >>
>> << ArabdhaphalasheShaikahetutvAddehasaMsthiteH ||
>> rAgAdipratyayodbhUtiriShuchakrAdivegavat || >>.
> Thanks Chandramouli ji for citing the above shloka. The translation that I
> can make is:
> Since the remnant of the prarabdha karma alone is the cause of the
> continuance of the body. The (possible continued occasional) arising of
> thoughts/experiences/mental modes of raaga, etc. (etc. means dvesha and
> other)  are  akin to the continued rotation of the wheel or the continued
> movement forward of the released arrow.
> What comes out as essence is: The display or even cognition of raga, etc.
> (by the Jnani,) that have arisen, are due to prarabdha shesha.  This shesha
> alone keeps the body alive. During that period whatever raga, compassion,
> etc. that might be displayed is driven by the force of prarabdha.
> regards
> subbu
>> The corresponding Bhashya portion , BUB 1-4-10
>>  << यत्तूक्तं विपरीतप्रत्ययतत्कार्ययोश्च दर्शनादिति, न,
>> तच्छेषस्थितिहेतुत्वात् — येन कर्मणा शरीरमारब्धं तत् ,
>> विपरीतप्रत्ययदोषनिमित्तत्वात् तस्य तथाभूतस्यैव विपरीतप्रत्ययदोषसंयुक्तस्य
>> फलदाने सामर्थ्यमिति, यावत् शरीरपातः तावत्फलोपभोगाङ्गतया विपरीतप्रत्ययं
>> रागादिदोषं च तावन्मात्रमाक्षिपत्येव — मुक्तेषुवत् प्रवृत्तफलत्वात्
>> तद्धेतुकस्य कर्मणः । तेन न तस्य निवर्तिका विद्या, अविरोधात् >>,
>> << yattUktaM viparItapratyayatatkAryayoshcha darshanAditi, na,
>> tachCheShasthitihetutvAt — yena karmaNA sharIramArabdhaM tat ,
>> viparItapratyayadoShanimittatvAt tasya tathAbhUtasyaiva
>> viparItapratyayadoShasaMyuktasya phaladAne sAmarthyamiti, yAvat
>> sharIrapAtaH tAvatphalopabhogA~NgatayA viparItapratyayaM rAgAdidoShaM cha
>> tAvanmAtramAkShipatyeva — mukteShuvat pravRRittaphalatvAt taddhetukasya
>> karmaNaH | tena na tasya nivartikA vidyA, avirodhAt >>,
>> Regards
>> On Mon, Apr 1, 2019 at 9:52 AM V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>> On Sun, Mar 31, 2019 at 8:40 PM Anand Hudli via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>> >
>>> >
>>> In the VedantasiddhantamuktAvalI, an objection is raised against
>>> leshAvidyA
>>> > and continuance of the body of the jnAni according to prArabdha. In
>>> support
>>> > of prArabdha, examples such as an arrow released from a bow, a wheel
>>> that
>>> > is no longer in contact with the rod that caused initial rotation of
>>> the
>>> > wheel, etc. are cited. This leshAvidyA is also called saMskAra or a
>>> trace
>>> > remnant of the avidyA that was destroyed by jnana. The objector says
>>> the
>>> > examples are not applicable because the material cause (upAdAnakAraNa)
>>> is,
>>> > eg. arrow, is not destroyed in those examples, whereas the material
>>> cause
>>> > of avidyAlesha, which is avidyA, has been destroyed in the present
>>> case. So
>>> > avidyAlesha cannot exist at all, without avidyA, its material cause.
>>> Hence,
>>> > the body cannot continue after the rise of jnAna. The most convincing
>>> > answer to this objection is, not surprisingly, found in the fourth
>>> > pariccheda of advaitasiddhi, under the topic jIvanmuktyupapatti, page
>>> 890
>>> > in Mm. Anantakrishna Sastri's edition. Madhusudana Sarasvati says this
>>> > saMskAra or avidyAlesha, though an effect (kArya), does not have a
>>> material
>>> > cause! It is like destruction (dhvamsa). It is also like avidyA itself,
>>> > having Brahman only as its locus, and independent of avidyA. saMskAraH
>>> > kAryo .api dhvaMsa iva nirupAdAnakaH avidyA iva shuddhAtmAshrita iti na
>>> > avidyAsApekShaH.
>>> >
>>> Thanks for this citation from the Advaitasiddhi. Just for obtaining a
>>> clarification:
>>> The similarity between 'dhvamsa' and 'samskara' is brought out here? Is
>>> dhvamsa a kaarya? If yes, of what? Also, how is it without an upadana?
>>> Since dhvamsa is admitted to be without an end, as opposed to prAgabhava,
>>> will not samskara too be without end? Or is the analogy to be limited to
>>> being a karya, without upadana, and nothing more?
>>> warm regards
>>> subrahmanian.v
>>> >
>>> >
>>> >
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