Guest guest Posted September 3, 2009 Report Share Posted September 3, 2009 In Advaita, liberation is not attained. There is no "becoming" - it IS, already. One is eternally free, and has no states of binding and release. One should only realize his true nature. Atma has no binding or release, it has no attributes as such. Similarly in Sankhya there are no Gunas for Purusha, they arise over the mind because of binding with Prakriti. They only appear over Purusha because of lack of discrimination between Purusha and the mind. What gets bound and free is not the jiva himself, it is the mind alone. This is unlike Visistadvaita where the association actually results in attributes or viseshas to the atma. It is the jiva that is liberated. In Purva Mimamsa liberation comes with nishkarma. It prescribes karma, through which one attains swarga or apavarga in pravritti and nivritti margas respectively. In nivritti marga karma is nishkama, and therefore does not add to one's baggage. That is possible through the perfect understanding of the nature of karma and dharma - it prescribes svadhyaya, karma etc for the same. Karma nivritti is what eventually begets liberation in Mimamsa. However Purva Mimamsa says that through perfection of karma one attains it, including the necessary knowledge to discriminate between what kind of karma binds and what liberates. In Uttara Mimamsa/Vedanta/Advaita it is through the knowledge that one attains the perfection of karma. Coming to Jyotisha, it is the evaluation of karma nivritti/vyaya that determines liberation. However, before evaluating one's vyaya we should look into what marks vyaya. Eventually everyone will go through some accumulation and ridding. But what is important is, has one stopped accumulation. In karma yoga this marks the beginning of proper nivritti phase, the knowledge of what causes accumulation and overcoming it. In kundalini yoga this is equivalent to brahmagranthi-bhedana. In panca kosa theory this is the discrimination between the first three kosas. In Jyotisha this is the ridding of Agami karma. I am making a guess here, this could probably be deduced from the relation between karma and vyaya sthanas. The next phase is ridding from sancita and prarabda, which is just a matter of time - given the accumulation is not there. However it should be added that the bodies or kosas are not existent or inexistent. Not real, not unreal - they are existent within their context. Same with the universe - it is existent, it is eternal. Only its appearance changes with change of one's view - whether it is gross or subtle or causal or absolute. So with an absolute view the temporal and phenomenal nature of universe only becomes unimportant but not illusory. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 3, 2009 Report Share Posted September 3, 2009 Dear Bharadwaj ji,//liberation is not attained. There is no "becoming" - it IS, already. One is eternally free, and has no states of binding and release. One should only realize his true nature//i believe that this will suffice.Let's make it simple and let's also make our lives simple.Simple astrology also says that there are 4 purusharthas.1.Dharma2.Artha3.kama4.MOKSHA.and clasified in 12 rasis as we all know.4,8,12 from lagna represent Moksha trikona.Hence conection between these 3konas is important 4 MOKSHA..Pl dont ask me where is it since i am not an expert in shastras.Astrologically ketu is considered a moksha karaka.Hence it is said ketu in 12th is good 4moksha.It does not mean that everybody who has ketu in 12th will get MOKSHA.These moksha trikona houses(4,8,12)lords should bconected somehow or other along with KETU the karaka4moksha.Een then the GOD represented astrologically by 9thH/L should have a final say since HE is the giver.This is what is my humble understanding which i wanted to share.I am all ears4 learned members posts.in Divine Love,regards,gopi. , ShankaraBharadwaj Khandavalli <shankarabharadwaj wrote:>> In Advaita, liberation is not attained. There is no "becoming" - it IS, already. One is eternally free, and has no states of binding and release. One should only realize his true nature. Atma has no binding or release, it has no attributes as such. Similarly in Sankhya there are no Gunas for Purusha, they arise over the mind because of binding with Prakriti. They only appear over Purusha because of lack of discrimination between Purusha and the mind. What gets bound and free is not the jiva himself, it is the mind alone. > > This is unlike Visistadvaita where the association actually results in attributes or viseshas to the atma. It is the jiva that is liberated. > > In Purva Mimamsa liberation comes with nishkarma. It prescribes karma, through which one attains swarga or apavarga in pravritti and nivritti margas respectively. In nivritti marga karma is nishkama, and therefore does not add to one's baggage. That is possible through the perfect understanding of the nature of karma and dharma - it prescribes svadhyaya, karma etc for the same. > > Karma nivritti is what eventually begets liberation in Mimamsa. However Purva Mimamsa says that through perfection of karma one attains it, including the necessary knowledge to discriminate between what kind of karma binds and what liberates. In Uttara Mimamsa/Vedanta/Advaita it is through the knowledge that one attains the perfection of karma. > > Coming to Jyotisha, it is the evaluation of karma nivritti/vyaya that determines liberation. However, before evaluating one's vyaya we should look into what marks vyaya. Eventually everyone will go through some accumulation and ridding. But what is important is, has one stopped accumulation. In karma yoga this marks the beginning of proper nivritti phase, the knowledge of what causes accumulation and overcoming it. In kundalini yoga this is equivalent to brahmagranthi-bhedana. In panca kosa theory this is the discrimination between the first three kosas. In Jyotisha this is the ridding of Agami karma. I am making a guess here, this could probably be deduced from the relation between karma and vyaya sthanas. The next phase is ridding from sancita and prarabda, which is just a matter of time - given the accumulation is not there. > > However it should be added that the bodies or kosas are not existent or inexistent. Not real, not unreal - they are existent within their context. Same with the universe - it is existent, it is eternal. Only its appearance changes with change of one's view - whether it is gross or subtle or causal or absolute. So with an absolute view the temporal and phenomenal nature of universe only becomes unimportant but not illusory. > > > > > > ________________________________> venkatachala pathi pathiav > Cc: Bhaskar rajiventerprises Thursday, September 3, 2009 3:13:20 PM> Re: Re: Moksha...> > > Dear Bhaskarje,> > I am tempted also to add to your knowledge on 'Moksha' in a humble way:> "Moksha" means Release, Absolution, Release from rebirth, Salvation, Liberation, Freedom, Solution, Emancipation, Setting question, Release from. Discharge of a debt, Solution (of a problem), Redemption, Deliverance, and Riddance. (Translation from "Bandarkar" Sanskrit Dictionary)> > I give below some of my 'collections' on the subject for larger interest:> > Moksha before Death:> Quote Link to comment Share on other sites More sharing options...
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