[Advaita-l] Whether tattvajnAna AND mOksha OR tattvajnAna IS mOksha

[Bhaskar YR]

praNAms
Hare Krishna

After reading the excerpts  from  the prakaraNa grantha Jeevan mukti viveka I am getting the subject doubt.  vedAnta vAkya janita jnana (paramArtha jnana / Atmaikatva jnana/ tattvajnAna ) i.e. tattvamasi is not enough?? Mumuksh-s sAdhana does not end there after tattvajnAna because there is further steps to be fulfilled to get mOksha  because those who get paramArtha jnana NOT free from manas and vAsana so manOnAsha and vAsanAkshaya to take place as a ‘separate event’ AFTER vedAnta vAkya janita paramArtha jnana.  And those who are well versed in both PTB of bhagavatpAda and these later Acharyas’ prakaraNa-s are of the opinion that there is absolutely no contradiction between prakaraNa-s like JMV, PD, VC etc. and mUla bhAshya !!??  This is quite surprising to me.  Because I don’t think bhagavatpAda anywhere advocating ‘further exercises’ AFTER paramArtha jnana or tattva jnana because according to him the main (one and only) pratibandhaka for the mOksha or svarUpa jnana is avidyA (adhyAsa) and all our efforts ( or shAstra-s effort) is just to get rid or this avidyA and there is NO special effort is required as a subsequent step AFTER completely removing / eradicating this ajnAna / avidyA because our svarUpa  is svayaM siddha and not pramANa gamya.

But prakaraNa-s like JMV is of the opinion that vedAnta vAkya janita jnana is secondary though it is aparOksha jnana this jnana in itself is NOT mOksha and mOksha can happen ONLY after manOnAsha and vAsanAkshaya in the aparOksha jnAni. And again this manOnAsha and vAsanAkshaya can happen only after Videha mukti  or in some mind inert state (vishesha avasthA in nirvikalpa samAdhi or asaMprajnAtha samAdhi) for the aparOksha jnAni. It is not clear in these prakaraNa what exactly the nature of vAkya janita tattvajnAna which is tainted by lack of manOnAsha and including vAsana!!  This would give us the impression that in Advaita there are two different sAdhana-s one is related to Atma vijnAna (tattvajnAna) and another one is mukti / mOksha sAdhana) and prAmAnyata of the untya pramANa of the shruti-s (Shabda pramANa) end with Atma vijnAna or paramArtha aparOksha jnana and subsequent manOnAsha and vAsanAkshaya resultant mOksha and mukti the sAdhaka has to do the practice of this jnana (prasankhyAna) till he get the Atma sAkshAtkAra !!??  It is just like after successfully completing the graduation to get the graduation certificate the graduate has to put   further efforts to prove that he is indeed graduate 😊

OTOH shruti and bhAshyakAra without any ambiguity categorically declare that brahmavidApnoti paraM, brahmavidA brahmaiva bhavati etc.  For this sAdhana vedAnta vAkya shravaNa, manana and nidhidhyAsana.  And after vakya janita jnana jnAni is krutakrutya and does not have to do anything and for that matter vedAnta vAkya janita jnana indeed removes the very knowership of Atman hence shAstra is called antima pramANa for the brahma jnana or avidyA nivAraNa.  This is why bhAshyakAra reiterates that pramAtrutva, jnAtrutva etc, is itself the figment of avidyA / adhyAsa it is sublated by shAstra and hence the shAstra-s are called final pramANa.

Now the question whether bhAshyakAra insists that an aparOksha jnAni, after AtmajnAna or tattvajnAna needs to be done anything else to elevate himself i.e. an aparOksha jnAnihood to mukta – mOksha  !!??   Definitely I don’t think so.  Bandhana nAsha eva hi mOkshaH……bandhanaM cha avidyetyavOchAma..Again I will conclude this with bhAshyakAra clarification in samanvayAdhikaraNa with regard to interval between brahma vidya And mOksha :  ataH na kartavyasheshatvena brahmOpadeshO yuktaH……shrutayaH brahmavidyAnantaraM mOkshaM darshayantyaH madhye kAryAntaraM vArayanti….tathA taddaitat pashyan rishirvAmadevaH pratipedehaM manurabhavaM sUryashacha….eti brahma darshana sarvAtmabhAvayOrmadhye kartavyAntaravAraNAya udAhAryaM…yathA tishtan gaayati ti tishTati-gaayatyOrmadhye tatkartrukaM kAryAntaraM nAsteeti gamyate.  The bhAshyavAkya quite evident and wards off the idea of something to be done in the interval between realization of brahman and becoming all this universe (sarvAtma bhAva or mOkshAvastha) The statement and example “ he sings standing” where it is conclusive that there is no action intervening between the acts of standing and singing 😊  jnana samakAle mOkshaH is the bhAshyakAra pratijnA .

If any prakaraNa going against this to be undoubtedly dropped as bhAshya viruddhA!!

Hari Hari Hari Bol!!!
bhaskar