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

[Divya Meedin]

Namaste Raghavji,

Thank you for your educative insight.

Regards,
Divya

On Thu, 7 Jan, 2021, 18:15 Raghav Kumar Dwivedula via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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