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

[H S Chandramouli]

Namaste Subrahmanian Ji,

You write  << Thus prarabdha, when it begins its work, is not without
inducing the appropriate samskara/vasana in the person >>.

 This is exactly what I also meant in my earlier post.

Quote  <<  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 >>.

There is no difference here.

Regards

On Mon, Apr 1, 2019 at 1:43 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

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