[Advaita-l] jIvanmukti (liberation right in this life) - A State or Stutus

[sreenivasa murthy]

 Dear Sri Ramesan Vemuri,Further to my previous posting I have sent very profound teachings of Sri Shankara for your kind attention.Quote:
Sri Shankara’Scommentry :

(1)Commentary toBrahmasutra 2-3-30

na hinityamuktasvarUpAt sarvajnAt  IsvarAt anyaH

cEtanO DhAtuHdvitIyaH vEdAntArthanirUpaNAyAm |

“ nAnyO ^tO^stidraShTA SrOtA mantA vijnAtA” (bruhadaranyaka 3-7-23)

“nAnyadatO^stidraShTRu…. nAnyadatO^sti vijnAtRU” (bruhadaranyaka 39-11)

”tattvamasi”(Chandogya 6-8-2)

“ahaM brahmAsmi”  ityAdi SritiSatEByaH ||

 

(2) Commentaryto mantra 1-4-10 of Bruhadaranyaka upanishad

kiMtu naivAbrahmaavidyAkartA cEtanO BrAnta anya iShyatE ||

Unquote.
Please study them in depth together with the teachings contained 
in my previous posting and this will help you  in understanding what mukti is according to Sri Shankara..With respectful namaskars,Sreenivasa Murthy

    On Friday, 27 March, 2020, 5:40:33 am GMT, sreenivasa murthy via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
  Dear Sri Ramesan Vemuri,


Dear Sri Ramesan Vemuri,
 First of all one should know correctly what mukti or amrutattva is before getting into these notions of 
Jivannmukti or Videha mukti.
In this connection let us see what Sri Shankara says regarding mukti:
(1) brahmaiva hi muktyavasthA || Brahmasutra 3-4-52
(2) nityatvAt mokShasya sAdhakasvarUpAvyatirEkAcca || BruhadaraNyaka Upanishad 3-3-1
(3) pratyagAtmAvikriyasvarUpaniShThatvAcca mOkShasya || Bhagavadgita 18-55
(4) svAtmanyavasthAnaM mOkSha iti || taittarIya Upanishad Introduction
(5) idaM tu pAramArthikaM kUTasthanityaM vyomava sarvavyApi, sarvavikriyArahitam,
nityatRuptam, niravayavaM, svayaMjyOtisvaBAvam, yatra dharmAdharmau
yatra dharmAdharmau saha kAryENa kAlatrayaM ca nOpavartatE |
tadEtat AsarIratvam mOkShAKyam || Brahmasutra 1-1-4

>From the above teachings you can verify wheter the views on moksha held by you
are in tune with the above teachings.Further your questions are centred around "me" the entity.
 What is the nature of "me" ? 
Quote:
It is not that the separate entity is impermanent - it israther that it is non-existent.
The apparently separate entity is a figment of the imaginationwhether it appears in the waking state, the dream state or an after deathstate.
That separate entity does not transition anywhere. How can anon-existent entity transition anywhere?
The "I" is just a thought. Normally wetake it to refer to a substantial someone. But in direct looking there isreally no one there, except pure presence-awareness itself. So the person towhom the "I" thought supposedly refers is not really there on directevidence.

                      


Everything other thanimmediate presence-awareness is ultimately unreal or untrue.

As appearances they arefine and workable within the realm of appearances,

but they do not haveindependent, real or substantial existence.

Thoughts,memories, perceptions, experiences are appearances in and of the one substance,which is your true nature of undeniable being, awareness and peace.


The "I" is just a thought. Normally wetake it to refer to a substantial someone. But in direct looking there isreally no one there, except pure presence-awareness itself. So the person towhom the "I" thought supposedly refers is not really there on directevidence.

Everything other thanimmediate presence-awareness is ultimately unreal or untrue.

As appearances they arefine and workable within the realm of appearances,

but they do not haveindependent, real or substantial existence.

Thoughts,memories, perceptions, experiences are appearances in and of the one substance,which is your true nature of undeniable being, awareness and peace.
Unquote.Kindly refer to Sri Gaudapada karika Chapter2 Shloka 6. and to Sri Shankara's commentatary to Sutra 2-1-6.

In the light of the above teachings  please come to right conclusions 
whether the notions  about jivanmukti or videhamukti that are prevailing 
in the presentday  Vedanta world and held by you  are correct ones or wrong ones.Just because some old texts and past authors are talking about itone should not accept them blindly. They need to be examined.

In this august group I am considered as an asaMpradayI because I do not subscribe 
to the notions held by most of the saMpradAyIs.

With respectful namaskars,Sreenivasa Murthy


                      

 
             




    On Tuesday, 24 March, 2020, 02:05:41 pm GMT, Ramesam Vemuri via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 It appears as though there has been a historical shift in the concept of “
jIvanmukti” (Liberation right in this life) — from the Upanishadic times to
Shankara to Vidyaranya to modern day.

Perhaps from being a mere transitional “state” of a short duration before
one attains videhamukti (liberation without the body), jIvanmukti seems to
have become a prestigious “Status,” a position or almost an “ideal” to be
achieved by a seeker.

Will appreciate receiving informed inputs. regards,
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