[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra
kuntimaddisada at yahoo.com
Thu Mar 28 04:11:17 EDT 2019
Bhaskarji - PraNAms
First, no one can answer the question the way you want. Only jnaani has to answer. No jnaani will declare that I am a jnaani. No one else can declare that some person X is a jnaani.
It is important for the disciples to assume that their teacher is a jnaani - that way one has Shraddha on the teaching. A right teacher is one who directs the disciples to the scriptures as the authority than to himself.
Hence the best way to understand how jnaani acts is to look at how the great mahatmas acted when faced different circumstances.brahma vit brahmaiva bhavati - says the scripture.
Brahman being infinite cannot act.
Hence any action is at vyavahaara state - Krishna says it is the Prakriti that does all the actions - prakRityaiva ca karmnaani kriyamaanaani sarvashaH. A jnaani has understood that or jannaani is the one who understood that. Either way, He does not act. Yet that statement is true for both jnaani and ajnaani. ajnaani also does not act but he unnecessarily takes up the kartRitva bhaava and therefore sufferers.
Jaaani knows he does not act but appropriate actions will come out as needed in response to the demand.
Jnaani as witnessing consciousness sits back and enjoy the tamasha - It becomes His Vibhuti.
The best thing is to look at the lives of Krishna - Was he acting or was he not acting. Both are true - but from His point, it is only a Leela.
If a person kicks somebody on the stage in a drama - the fellow who got kicked cannot go to court to sue him. It is all Leela.
Krishna was dynamically involved in every scene but he can claim that I this is all my Leela.
That understanding is internal.
Now you can decide whether jnaani acts or not.
On Thursday, March 28, 2019, 1:04:34 PM GMT+5:30, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
praNAms Sri Ananda Hudli prabhuji
It's been very long time since we see on this list. How are you prabhuji?? Happy to see you again. Hope you would continue to participate in list activities regularly. Just some observations from my side.
We have, in the past on this list, discussed the eka-jIva-vAda as being the siddhanta prescribed for advanced seekers. It may be useful to see that, in the context of EJV/DSV, the question relating to a jnAni and his activities, sense of having a body, etc. gets transformed with an entirely different meaning! When the seeker is the only jIva there is and even entities such as Guru, other jIvas, jnAni's etc are admitted to be imaginations of the sole seeker, serving the purpose of guiding him or inspiring him, it is the so-called onlooker's (seeker's) viewpoint that becomes important. For, the jnAni's viewpoint is not so much relevant, as long as such a jnAni is *not* the seeker, but someone else. The jnAni's viewpoint may still be relevant as a guide of what to expect after the rise of jnana, but not so much as the experience of a jnAni other than the seeker.
> IMHO, Eka jeeva vAda (EJV) / drushti-srushti vAda (DSV) should not be confused with jeeva's avidyA kalpita prapancha and force us to say since you are seeing it is there lest nothing exists everything is buddhi parikalpita only...very close to vijnAna vAda which we know shankara refutes. Even if we take there is only one jeeva ( the sole seeker) the jeevatva comes for him due to his association with buddhi (antaHkaraNa / upAdhi). bhAshyakAra clarifies as long as jeeva has the relationship with buddhi he would not be able to get rid of samsara so jeevatva. After the dawn of samyakjnAna, his association with upAdhi comes to an end so is his socalled jeevatva. So, here I reckon saMsAritva, jeevatwa due to unintelligible linking of his svarUpa Chaitanya with upAdhi and taking himself as sOpAdhika paricchinna Chaitanya ( a jeeva) . This relationship will go when he realizes that he is upAdhirahita (nirupAdhika) paripUrNa chaitanya. So, this paripUrNa Chaitanya is nothing but the brahman and the jeeva ( the realized Chaitanya) knows that he is avichhinna Chaitanya as he has no more association with upADhi. For him there is no creation, no dissolution, no mOksha and no bandha. Under these circumstances, how can this paripUrNa jnAni can have the rAga-dvesha, avidyAlesha, prArabdha karma etc. when everything is brahmamaya ?? And when that sole seeker falling short of that mark even by millimeter he is not samyak jnAni and his state is called avidyAvasthA by bhAshyakAra. Yattu sarvAtmabhAvAt arvAk vAlAgramapi anyatvena drushyate nAhamasmeeti tadavasthA avidyA. This clearly shows the that the single jeeva, jeevatva his saMsAritva, his bandha-mOksha etc. only till the dawn of samyak jnana. And when he realized this bhUma vidyA the very jeeva ( the cognizer / vijnAnAtman) will become that Atman who is free from the evils of sin and the like. Where can avidyAlesha, upAdhi-buddhi, kAma-krOdha etc. fit in this scenario. Don’t you think jnAni's Continuation association (identification) with his own set of upAdhi propagating the theory SDV and more importantly jeeva-jeeva bedha etc.
Hari Hari Hari Bol!!!
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