[Advaita-l] Binary nature of Jnana

[V Subrahmanian]

Dear Bhaskar ji

The questions that you have raised can be answered thus: The Jnani who is
said to take various births in order to exhaust his extraordinary punya
prarabdha could be likened to Bhagwan Krishna, say in the Gita. Krishna who
is himself an Advaita Jnani is here seeing so many jivas and giving
guidance. So this kalpanaa is not in contradiction to his Advaita jnana of
paramarthika abheda, while the bheda is vyavaharika, mithya. In this way we
can say that the status of the Adhikarika Purusha in the  Brahma Sutra,
which has a basis in Mahabharata for example, in the case of Sage
Apantaratamas who was instructed by Vishnu to take the role of Veda
Vyasa. Again it is like the life the Jivanmukta experiences, exhausting the
prarabdha  karna before shedding the body.  He has the abheda jnana but the
body continues to live in the (pancha) bheda yukta prapancha (which Advaita
no doubt admits in the vyavaharika) which he definitely sees as mithya.
nava dvaare purey dehi naiva kurvan, na kaarayan..

regards
subbu

On Wed, Jul 6, 2022 at 1:09 PM Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> praNAms Sri Venkatraghavan prabhuji
> Hare Krishna
>
> No. Once jnAna arises, there is no rebirth after the end of prArabdha
> karma. For most, that prArabdha karma ends with the death of the body in
> which jnAna arises. However, in certain rare cases (e.g. sage apAntaratama
> taking another body as vedavyAsa, sanatkumAra being reborn to Parameshvara
> and Amba Parvati as skanda, etc) under the instructions of Ishvara, some
> jIva-s take multiple births for the benefit of the world, and in doing so,
> exhaust their prArabdha. Their puNya is so great, that one body is
> insufficient to exhaust their prArabdha.
>
> >  whenever I read the passages like this I get the doubts like : (a)
> whether these jeeva-s apAntaratama-s, sanatkumAra etc. attained paramArtha
> svarUpa jnana which helps them to realize that there is no srushti, sthiti,
> laya no mumukshu, nor moksha type of paramArtha jnana OR just krama mukti
> type of jnana like saarUpya, sAlOkya, saayujya, laya with Ishwara tattva
> type of dvaita mukti??  If we see the scenario i.e. these jnAni-s ( a
> separate and specially ranked group of jeeva-s or utkrushta jeeva-s) will
> be there with complete set of their respective individuality somewhere and
> they will wait for Ishwara's instructions to take re-birth to uplift other
> downtrodden  jeeva-s.  (b) OR if it is paramArtha jnAna (ultimate jnana)
> then there wont be IshwarAstitva ( as the concept of Ishwaraastitva, his
> omnipotence, omniscience etc. defensible only in advidyA vyavahAra ) and
> paramArth state is ekaM evaM adviteeyaM state there wont be an iota of
> duality (neha nAnAsti kiMchana) so, in that state there are no transactions
> like some jeeva-s aspiring mOksha waiting for some other already elevated
> jeeva-s like apAntaratama-s etc., some jeeva-s already attained
> punarAvrutti rahita mOksha, some jeeva-s even though attaining mOksha but
> with their  individuality intact and act according to Ishwara's
> instructions.  ( a glaring evidence of gradations in different jeeva-s)
>
>  And  some jeeva-s getting jnana permanently through that getting rid of
> cycle of birth and death, some specially labelled jeeva-s taking re-birth
> using their remnants of prArabdha after getting the instruction from
> Almighty Ishwara,  would mean that there is srushti, there is karma, there
> is jeeva-jeeva bheda, there is jeeva-Ishwara bheda etc. even in samyak or
> paramArtha jnAna!!??  Some big waves maintaining their individuality in the
> water guiding other small waves to realize that they too water!!??  Is this
> what conveyed here by differentiating jeeva-s and Ishwara??  Not sure
> though!!!
>
> Hari Hari Hari Bol!!!
> bhaskar
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