[Advaita-l] Shankara's opinion about Sannyasa for a Kshatriya
vmurthy36 at gmail.com
Thu Jun 6 00:39:49 EDT 2019
Long time back we had the discussion how Diti convinced the Jnani Kashyapa
to unite with her during Sandhya Samaya in the evening hour. It is
prohibited in Sastras to unite with wife or any woman in the evening hour.
But Kashyapa did it even though he was a Jnani. Jnani can have desires like
us but what is the difference? He will quickly see it is all Maayaa and
come out of the illusion. Ajnani cannot do that. He will be bound in
illusion and cannot come out.
Another discussion also we had long time back Rama went after the golden
deer. He was also temporarily bound in Maayaa and then he came out. The
Ajnani will be permanently in Maayaa till he gets Jnana. There is no
Seniority based promotion. A very old man can be Ajnani and a very young
boy can be a Jnani.
On Wed, Jun 5, 2019 at 11:52 PM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Hare Krishna,
> - Under these circumstances if we still attribute rAga-dvesha, upAdhi
> parichinna rUpa to the jnAni not from the ajnAni’s vyAvahArik point of
> but as the real status of the jnAni in post mOksha period then no doubt
> are travelling too far and too fast from the Upanishad dictum i.e.
> brahmaveda brahmaiva bhavati.
> Let us be a little careful here. There is a buddhi B1 with which a person
> P1 identifies with. Let there be a buddhi B2 with which another person P2
> identifies with. Both P1 and P2 are ajnani. Both identify with their
> respective buddhi and both have raga-dvesha etc viparita-pratyaya in B1 and
> Now let's say P1 attains moksha while P2 does not. The factum of attainment
> of Moksha by P1 does nothing to B1. It exists as before. However, the
> viparita-pratyaya occurring earlier in B1 are now replaced by
> samyak-pratyaya. B2 as before keeps on having viparita-pratyaya and never
> gets samyak-pratyaya.
> Now, the simple question is -- whether B1 will ever get raga-dvesha-etc
> viparita-pratyaya in the post-Moksha period. Let us leave all nirupadhika,
> "in the eyes of ajnani", uapdhi-parichchinna-rupa etc. These are technical
> terms and they often do not convey the intention. Simple question is --
> whether B1 will have raga-dvesha-etc viparita-pratyaya in the post-Moksha
> On Wed 5 Jun, 2019, 17:54 Bhaskar YR, <bhaskar.yr at in.abb.com> wrote:
> > praNAms
> > Hare Krishna️
> > 2. So basically you are saying vidvat-sanyasa is post-moksha-sanyasa. I
> > then with you that everyone is eligible for that. Whether that actually
> > happens to them is dependent on their prarabdha.
> > - Yes we have to say all this because we are still seeing the
> > inviduality of jnAni, his BMI, prArabdha etc. even after mOksha.
> > mOksha has been defined as duHkha rahita niratishaya AnandAvasthA
> which can
> > happen only in nirupAdhika sthiti. ashareeraM vAva saNtaM na
> > sprushataH says chAndOgya. And this ashareeratvaM is the svAbhAvika
> rUpa (
> > which is NOT after death or lOkAntara sthiti particularly clarifies
> > bhAshyakAra) of the jnAni clarifies shankara in samanvayAdhikaraNa
> > bhAshya. Under these circumstances if we still attribute rAga-dvesha,
> > upAdhi parichinna rUpa to the jnAni not from the ajnAni’s vyAvahArik
> > of view but as the real status of the jnAni in post mOksha period
> then no
> > doubt we are travelling too far and too fast from the Upanishad
> dictum i.e.
> > brahmaveda brahmaiva bhavati.
> > Hari Hari Hari Bol!!!
> > bhaskar
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