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

[Bhaskar YR]

praNAms Sri Subbu prabhuji
Hare Krishna

Yes, the Jnani Shankara and Bhagavan Krishna have emphatically said that the Jnani has a body. In BSB 4.1.15 Shankara has asked: How can anyone deny a Jnani's conviction of being Brahman and also being in a body?


  *   Yes, both of them emphatically said jnAni has the body, ofcourse for ajnAni-s like us ( sorry like me) there must be emphasis like this otherwise we would ask the question like that disciple did to ramaNa 😊 These teachings about jnAni’s BMI, jnAni’s movement, how he sits, how he walks, how he smells, how he speaks etc. are for the ajnAni-s who need to follow the path of jnAni (shrEshTa-s), not meant to teach jnAni’s avidyA lesha, deha dhAraNa, his kAma-krOdha etc. If that is not the case bhAshyakAra would have not said : vidhvAn sa ehaiva brahma ‘yadyapi dehavAn eva lakshyate sa brahmaiva sar brahmApyeti.  And apart from this, in the fifth sUtra itself in shAreeraka meemAmsa shankara clarifies how jnAni is ashareeri before understanding how continue to have pravrutti through indriya-s even after samyak jnana.

This alone is taught as sthita prajna lakshana in shruti and smriti.


  *   And while explaining the sthita prajna lakshaNa fortunately bhagavAn did not quote the avidyA lesha and prArabdha of the jnAni and declared not sure about sthita prajna lakshaNa as it varies from individual to individual and depends on the credit balance  what he has in the prArabdha and avidya lesha accounts 😊

In the Gita Krishna has taught: nava dvaare purey dehi naiva kurvan na kaarayan.


  *   But we are seeing something different due to  jnAni’s avidyA lesha and prArabdha karma.  Is it not ??

Thus, the Jnani does say he has a body. The Jnani can say he has no body while being in the body.  Only when the disciple asks and if the jnani shows no signs of hearing it, can the disciple conclude that Jnana is a disease and the Jnani is afflicted by that disease.


  *   You have to say this to those who are insisting jnAni must die immediately after realizing, not to those who are saying jnAni was/is/will ever be ashareeri only.

So, it is best to study the Shankara bhashya correctly without getting confused with Ramana's stray teachings. In the Bhashya we have no room for inconsistency.


  *   Yes, no inconsistency in bhAshya and mahAtma’s saying that we will come to know only and ONLY if we are not biased and illogically sticking to some socalled traditional renderings that could found place only in some later vyAkhyAna-s .

If we speak of a Jnani then there has to be 'sthitaprajnasya kaa bhaashaa,  etc. that Arjuna asks.' Shankara does not say 'Arjuna is imagining these things.' Nor does the Lord say in the 4th chapter: do not approach Jnanis for learning about Atma tattva because there is no Jnani'. On the other hand Krishna says 'approach Jnanis who are tattva darshis and they will impart the knowledge to you.'


  *   jnAni and ajnAni different compartments is again there for ajnAni-s who seek jnana from jnAni.  From the jnAni’s point of view : sadAtmanA satyatvAbhyupagamAt ….sarva vyavahArANAM sarva vikArANAM cha satyatvaM hence no ajnAni-jnAni difference in the jnAni says ramaNa in another quote 😊  and Geeta says pundita-s are samadarshi-s.


  *   I am sorry Sri Subbu prabhuji, this is definitely my last post…no more mails from me in reply to your subsequent mails.  If you agree let us leave at it !!



Hari Hari Hari Bol!!!
Bhaskar