[Advaita-l] Sadyomukti

Raghav Kumar Dwivedula raghavkumar00 at gmail.com
Mon Jun 1 04:19:44 EDT 2020

Namaste Sreenivasa Murthy ji
Since the Upanishads are not regarded as books which we can browse by
ourselves, we need the help of various Acharya's of the Advaita Vedanta
paramparA and the excellent bhAShyas and prakaraNa granthas to make correct
sense of self-knowledge unfolded in the Upanishads.

Sri Sureshwara Acharya summarizes the entire vedic and Upanishadic
evolutionary process in this way in his work, the naiShkarmya siddhi.

1. nityakarmānuṣṭhānāddharmotpattirdharmotpattiḥ
2. tatopāpahānis
3. tataścittaśuddhis
4. tataḥsaṃsārayāthātmyāvabodhas
5. tato vairāgyaṃ
6. tato mumukṣutvaṃ
7. tatastadupāyaparyeṣaṇaṃ
8. tataḥsarvakarmatatsādhanasaṃnyāsa
9.  tatoyogābhyāsas
10.  tataścittasya pratyakpravaṇatā
12. tato'vidyocchedas
13. tataśca svātmanyevāvasthānaṃ ᳚brahmaiva san brahmāpyeti vimuktaśca
vimucyate ᳚ iti ।

1. From the performance of obligatory actions, righteousness arises.
2. From the arising of righteousness, sins are destroyed.
3. Purity of mind flows from the
destruction of sin.
4.From that follows the comprehension of the real nature of
trasmigratory existence.
5. From that originates renunciation.
6. From that emerges the desire for liberation.
7. Then the search for the means of liberation ensues.
8. Then follows the renunciation of all actions and their means.
9.  From that follows the practice of contemplation.
10. From it originates the inclination of the mind towards the Self.
11. From that arises the understanding of the import of the propositions
like “tat tvam asi”.
12. From it follows the elimination of ignorance.
13. Then the Self remains in itself. “Being Brahman, he attains Brahman”
(Brihadhaaarnyaka Upanishad IV. iv. 6) and “the ever-free one is as though
freed” (Kenopanishad II.ii.1).

Further elaboration I would suggest is best done through extensive
listening to Acharya's. If you get any specific questions on some idea
presented there, you could always ask fellow students and others here in
this forum.

Also it's always important to remember that careful meditation upon the
yuktis and tarka presented in various traditional texts is also very
helpful for many. So although such texts might seem to use a lot of tarka,
they are to be examined with shraddhA. The linguistic focus and discipline
fostered by such tarka-oriented vedAnta texts makes the buddhi very subtle
(sUxma) which is vital for many students in more clearly appreciating the

avidyA ('self-ignorance') is manifest in our mind through deep-rooted false
notions and ideas (which are all in the form of words and their meanings
which make us believe that this world is absolutely real and I am a small
entity within time and space. Etc).

 Therefore these prakaraNa granthas inculcate enormous *verbal* and mental
discipline, whenever they are studied. They are not to be mistaken for
needless hair-splitting (shuSka tarka) which is the label we assign to
arguments which are infructuous. (they don't have a meaningful benefit).

In that spirit of shraddhA when we study the sentences such as
'yo, satyam jnAnam anantam Brahma, guhAyam nihite veda, sah Brahmavid,
param Apnoti', then step no. 11 of the naiShkarmya siddhi spiritual ladder
is ascended.



On Sat, 30 May, 2020, 6:43 PM sreenivasa murthy via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear friends,
>   What is sadyomukti?
> Will  any  of  the  learned  members   explain  what  it  isand  teach
> the  methodology  to  get  it?
> I  will  be  deeply  indebted  for  the  help  so  rendered.
> With respectful namaskars,Sreenivasa Murthy.
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