It is not world but attachment to the world, people, things-Is the root of all misery.Free from attachment, One can live in the world as anywhere like forests,Mountains
my understanding is that savAtmabhAva is distinct from turiya or atmaikatva vidya, i.e., all is Brahma/Atma is different from only Brahma alone
praNAms Sri Chandra prabhuji
Hare Krishna
IMHO, two are not entirely different avasthA-s (states), sarvAtmabhAva is the bhuma drushti when the paramArtha jnAni still seeing the world as brahman and not different from brahman!!. And Atmaikatva vidyA or turiya is that jnana itself. Realizing that he is sarvaM when he is seeing sarvaM does not mean he is not tureeya or he is not having the Atmaikatva vidyA. The person called ‘Charudatta’ is same charudatta only when he is folding his limbs or stretching his limbs ( bhAshyakAra himself gives this example somewhere). It is because of the simple fact that jnAni knows that for the ‘sarvaM’ (jagat) brahman is the only abhinna nimittopadAna kAraNa and brahman as kAraNa is in effect (kaarya) but in kAraNa there are no effects (kaarya), matsthAni sarvabhutaani …….na cha matsthAni bhUtAni says lord. I am in the kaarya is sarvAtmabhAva and in me there is no transactions or effects is the Atmaikatva or tureeya jnana where duality is denied without any trace ( neha nAnAsti kiMchana). Such complete denial of transactions of the avasthAtraya is what is implied in tureeya / Atmaikatva darshana. IMO, this is nirvishesha svarUpa jnana and this is also sarvAtmabhAva, how so!!?? Because though there seems transactions in sarvAtmabhAva (like ‘sarvaM’ (prameya) and I am (pramAtru) is the ONE in ALL etc.) there is really no transaction at all in this paramArtha jnAni. His jnana is intact in both Atmaikatva jnana and sarvAtmabhAva. It is because of that reason bhAshyakAra says sarvAtmabhAva is mOksha because in that bhAva there is absolute absence of kriya, kAraka and phalam. Shruti itself says that he who understands himself as brahman will become all this ya evaM veda ahaM brahmAsmeeti sa idam sarvaM bhavati. If that is not the case then we are forced to accept tureeya or the Atmaikatva darshana is possible only in a particular state called tureeyaavasthA ( A forth state of Atman and as per some, it can be achieved ONLY in the state of nirvikalpa samAdhi since in this state only mind is inert and there is complete absence of external world !!) and sarvaatmabhAva which is a different state in which sarvaM implies ‘difference’ and is Atman or me implies abedha hence it is something inferior to tureeya state!! As you know, this conclusion is untenable in shankara’s Advaita vedAnta. In short, mOkshAvastha is not vyavahaara shUnya but it is vyavahAra badhita Atma svarUpa jnana.
Hari Hari Hari Bol!!!
bhaskar
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When the Jnani learns and finally realises the imparmanence
of the
vyavaharika world, his attachment to the vyavaharika world drastically gets
reduced / destroyed and eventually gets vanished, and this is best called
as his becoming vasanashunya and he also becoming unmindful of thevyavaharika world, or in other words, he achieves Manonasha. Upanishad also uses the wording as becoming manah-shunya." only.
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Clarion call of Upanishads:
ahamEvedagM sarvam || Chandogya 7-25-1
AtmaivEdagM sarvam || Chandogya 7-25-2
sa AtmA advaitaH || Mandukya Mantra7
atrAyaM puruShaH svayamjyOtirBavati || Bruhadarnyaka 4-3-9
Hence aham which is HERE & NOW is AtmA.
This is a fact of everyone's life and it can be verified
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praNAms Sri Michel Chandra prabhuji
Hare Krishna
Thanks for your clear response - I agree with all your points. I think the difference attaches only to one's drsti. From Paramarthika there cannot be sarva of any sort while from vyavaharika, appearances continue.
The question then is what does the jnani himself see - does he (who is he?) see and partake in the world
or does he no longer see nor partake in the world
or does he have two views?
I think SSSS would argue the middle alternative -- that is what I learned from Atmanandendraji and his student, Atma Chaitanya ji, is the correct view. As there is no jnani, there can be no one to see nor anything to be seen and there are ample supportive citations. Would you agree?
Ø See there are seemingly two contradictory stands in bhAshya with regard to embodiedness (sashareeratvaM of the jnAni), at one place shankara says (1-1-4) that embodiedness is kevala avidyAkalpita and ashareeratvaM (disembodiedness) is svAbhAvika for the Atman. And at some other place he says jnAni even after samyaK jnana continue to engage / use his senses / organs and continue his activities like speech etc. (4th chapter in sUtra) and yet another place he says jnAni-s like apAntaratama-s would be there somewhere and when demand arises and when paramAtma orders them they will incarnate by dragging their remaining prArabdha etc. How to reconcile this ?? Some traditionalists argue that jnAni’s body, his prArabdha, his avidyAlesha, his activities NOT just seen by ajnAni-s in vyavahAra it is indeed the prArabdha karma phala of some jeeva who attained the status of jnAni but still subject to prArabdha. If this is what is the stand of traditional Advaita then there is no scope for Atmachaitanya’s assertion that ‘there is no individual jnAni but there is ONLY jnAna’!!??
Hari Hari Hari Bol!!!
Bhaskar
PS:: Some decades back I used to interact with Sri Atmachaitanya prabhuji in Advaitin/Advaita-L list and personally as well. But all of a sudden he disappeared from social media. Have heard anything about him recently?? Please let me know.