Guest guest Posted February 3, 2004 Report Share Posted February 3, 2004 shankara also gives scope for krama mukti or gradual liberation. Here, the saadhaka reaches brahma loka and in the presence of saguNa brahman gets rids of the avidya -- thereby realizes the natural state of moxa. The key is the removal of avidyaa. It is not that some new knowledge is required for liberation -- but only the removal of ignorance, whose status in advaita-vedanta is denoted as anirvachaniiya or undefinable. That is you have the riddle that you cannot say whether avidyaa exists or not (sat or asat). Either way you will be trouble and which often offers other schools a heavy target for attack.* What removes avidyaa? That which contradicts avidyaa alone can remove avidya. To give an example, darkness can be removed by light. Often it is stated that aatma vichara alone is the way? But why should this only be a verbal process - conducted via buddhi within in the scope of words? Is not brahman manovachaamagocharaa? In the uttara piiThika of trishatii (na shilpaadi ... verse) it says that shriividya is called vidya, because it is capable of removing ignorance and bestowing moxa. How it does that may not be obvious. It may be a non-verbal way of annihilating avidya (or thinning it out). Or it could take the saadhaka to brahma loka and offer release from there. My 2c and I may be incorrect. Ravi * Even this concept of anirvachaniya is criticized in one of 7 objections of raamanuja -- anirvachaniiya anupapatti. Why I am saying this, how one defines moxa is a school-dependent matter and not all agree with the view of shankara (even though most of us here do). > > Satish Arigela [satisharigela] > Sunday, February 01, 2004 10:52 AM > > Re: Fwd: Mantropasana and Vichara - > > > > No doubt it is Her grace that gives moksha. Shankaracharyas works > clearly say that moksha is through knowledge alone. And that > knowledge of self can be obtained through proper vichara. It is Her > karuna/kataksha that grants the ability and desire to do such atma > vichara , which(Her kataksha) is obtained through sadhana(i.e > performing all enjoined karmas and puja/Japa/Homa etc). In that > sense it is Her karuna alone that gives moksha. This does not mean > that one stops upasana and starts doing just vichara. As you pointed > out, both of them are done in parallel, as we have seen from the > lives of great Srividyopasakas like HH ChandraShekara Bharati > Swamigal, who are jivanmuktas and never missed their anushtana. > > In those instances where it appears that without sadhana the > individual becomes adhikari to receive Her grace, it is because they > did sadhana in their previous births and received the results from > Her in this birth of theirs. > > That is my understanding for now. Corrections welcome. > > Rgds > Satish. > > > > > > > > > Pranams > > > > Venkat > > > -- > pradiipajvaalaabhirdivasakaraniiraajanavidhiH > sudhaasuuteshcandropalajalalavairarghyaracanaa . > svakiiyairambhobhiH salilanidhisauhityakaraNaM > tvadiiyaabhirvaagbhistava janani vaacaaM stutiriyam.h > > www : http://www.ambaa.org/ > Contact: help > > > Links > > > / > > > > > Your > > > > > Quote Link to comment Share on other sites More sharing options...
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