[Advaita-l] Isn't Bhakthi, Dyana & Karma sufficient for attaining Moksha ?

[Raghav Kumar Dwivedula]

Namaste Mahadevan ji

On Wed, 6 Jan, 2021, 2:35 PM Mahadevan Iyer via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 🙏 Pranams Atman,
>
>
> As per the Advaitic scriptures, it is said that only "knowledge" can
> deliver Moksha. This is because the fundamental problem is that of
> "ignorance ". Ignorance is nothing but false knowledge. Through scriptures,
> we must learn, reflect & assimilate the Truth & only this knowledge of the
> Truth can liberate us from the bondage caused by the samsara.
>
>
> But isn't there other ways to get liberation?
>
>
> Bhakthi, in its heightened state, transforms itself into a *state of
> non-duality*, where the devotee becomes so insignificant in front of the
> "object of devotion" that there is no apparent duality such as "Dasa "or
> "Prabhu".
>

You used the word "state of nonduality". All our Advaita Acharya's teach
that, without the support of Advaita teaching from a Guru,  such 'states of
nonduality' engendered by bhakti, dhyanam etc are an indication of a high
degree of sattva guNa. They are a worthy accomplishment. But they are not
GYAnam by any stretch. Advaita-GYAnam is not a state.

(To give an analogy, "heightened bhakti, dhyanam" etc are like a 'large
number', while advaita GYAnam is like 'infinity'. It is not within the
realm of high and low numbers.)




>
> Dhyanam, suspends thought & emotions by separating it from the self. In the
> peak meditative state, there is no meditator or the experience of
> meditation. A state of "Advaitam" is reached.
>

Advaita GYAnam when mature is not negated or displaced by thoughts.
Whereas, the subtle thought-free "states" are temporary and negated by the
arising of thoughts, no matter how deep the prior meditation is.

The state you speak of is again a remarkable achievement. But, it can only
clarify the tvam-padArtha i.e.,  that "I am not the mind". But that is not
the ending of duality, as pointed out by Sri Shankara in his critique of
pAtanjala-yoga.

>
>
> By Nishkamya karma, suspending the idea of doer from what is being done,
> the ego loses its relevance & even though mind & intellect could function,
> the division between the self & the other dissolves and it reaches the
> state of Advaitam.
>
>
> I, myself have experienced the momentary state of advaitam, doing all four.
>
>
>
>
> One could argue that "Bhakthi", "Dhyanam" & "Nishkamya Karma", reaches the
> state of Advaitam only while it is being practised."Brahma Jnanam" on the
> other hand, is something you could gain once & it does not require any
> momentary practice. But isn't it true given that, the separation of time as
> past, present & future itself is the fabrication of the Now & only the
> Present moment exists?
>
>
>
>    1. If a "Bhakta" or a "Dhyani" or a "Karmi", is so advanced that, that
>    one could retain their state of Advaitam without even remotely going
>    through the Vedic scriptures or attaining Brahma Jnanam from a Guru,
> isn't
>    that Moksha ?
>    2. Is Self-knowledge necessary or sufficient or neither for Moksha ?
>

Again, AdvaitaGYAnam is not a state - it is a recognition of what already
IS. Like accomplishing a head on one's shoulders.


In cases of a few accomplished bhaktas and yogis, a little stray (ApAtata)
knowledge that 'i am Brahman' heard or studied with shraddhA, is always
present due to the cultural milieu they are living in or inferred to have
been from a prior life. In such rare cases, GYAnam can indeed arise. But
the clear  upadesha/teaching of "you are Brahman" is atleast minimally
necessary even for such highly accomplished sattvika sAdhakas ; it is
accepted in such cases that elaborate study of all the bhAShyas, tIkas etc.
is not necessary.

As a respected acharya said explaining kaTha, no one 'stumbles upon'
brahma-GYAnam; one has to choose to know, and only then knowledge may arise
with a Guru's help - however minimal it may be.

Om
Raghav




>
> *Hari Om Tat Sat,*
>
> Mahadevan Iyer
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