Consciousness in the state of moksha

[Guest guest]

Dear Friends,

 

I have a doubt regarding Sri Ramanuja's opinion on an aspect of

moksha. The question is as follows. In the state of moksha,

the jIva is said to regain its true nature as a monadic centre

of infinite consciousness. All identification with the body

ceases and the jIva is hereon blessed with the blissful vision of

the paramAtman which overflows into divine service. However, does

the jIva retain its memory of all its past births and its countless

individual identities? Or does the jIva lose all idea of this

identity and solely know itself as sesha of the paramAtman,

without reference to any past karmas?

>From what I gather, Sri Ramanuja does not explicitly present

his view on this matter. Can one of our knowledgable members

inform me as to whether Sri Vedanta Desika has anything to

say about this, or whether Sri Ramanuja does hint at an

answer somewhere?

 

One vedAnta vAkya to consider is praSna upanishad 6.5:

 

Just as rivers flowing toward the sea, having reached it,

lose themselves in it, their names and forms are lost and

there is only mention of the sea ...

 

Anyone who knows Sri Sankara's position on the matter from the

vyavahArika standpoint is also requested to provide input.

 

Thanks,

Mani

[Guest guest]

Namo Narayana:

 

Dear Sri Mani,

 

Based on my basic understanding of Sri Vaishnava philosophy, a

muktha jivan can remember all the previous births in Sri Vaikuntam.

The muktha jivan can also identify who are the other muktha jivans

was born as his/her father, mother, acharyas, etc. The muktha jivan

knows these things through his/her inseparable attributed knowledge

(Dharma-Butha-Jnyanam which is fully expanded). But, having attained

the ultimate place, the muktha jivan will not think of the past.The

muktha jivan will enjoy by doing Nithya Kainkaryam at the lotus feet

of Sriman Narayana. For an example, if one becomes a CEO of the

company after coming across different positions like trainee,

executive, manager, general manager, etc,

he/she will not think about the lower level positions.

 

I do not know where Bagawath Ramanuja has explained these points.

But, Swamy Desikan might have explained (not sure) it in

NithyaVibuthi Parichedam, Nyaya Siddhanjanam.

 

BTW, the aspect of Sri Vaikuntam is not Bagawath Ramanuja's opinion.

Its the purport of vedas reestablished by Bagawath Ramanuja.

 

Regards

ramanuja dasan Vijaykumar

 

bhakti-list, Mani Varadarajan <mani@a...> wrote:

>

> Dear Friends,

>

> I have a doubt regarding Sri Ramanuja's opinion on an aspect of

> moksha. The question is as follows. In the state of moksha,

> the jIva is said to regain its true nature as a monadic centre

> of infinite consciousness. All identification with the body

> ceases and the jIva is hereon blessed with the blissful vision of

> the paramAtman which overflows into divine service. However, does

> the jIva retain its memory of all its past births and its countless

> individual identities? Or does the jIva lose all idea of this

> identity and solely know itself as sesha of the paramAtman,

> without reference to any past karmas?

>

> From what I gather, Sri Ramanuja does not explicitly present

> his view on this matter. Can one of our knowledgable members

> inform me as to whether Sri Vedanta Desika has anything to

> say about this, or whether Sri Ramanuja does hint at an

> answer somewhere?

>

> One vedAnta vAkya to consider is praSna upanishad 6.5:

>

> Just as rivers flowing toward the sea, having reached it,

> lose themselves in it, their names and forms are lost and

> there is only mention of the sea ...

>

> Anyone who knows Sri Sankara's position on the matter from the

> vyavahArika standpoint is also requested to provide input.

>

> Thanks,

> Mani