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Jivan-mukti-viveka of Swami Vidyaranya has 9 ratings and 2 reviews. Aravind said: I began reading this book after a basic introduction of Advaita from Ka. I have just received notification of the webinars which are being run by Chinmaya International Foundation. These are conducted on-line with. This book is a new translation of Jivanmukti Viveka by Vidyaranya by Swami Harshananda, Ramakrishna Math, Bangalore. This translation is.

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The canse of renunciation in general is non-attach- ment ; and as the S’ruti enjoins ‘ one must renounce the world the very moment he feels complete non-attachment. The Lord S’esha, too, says with this very idea in mind: As the fluidity of water is counteracted by mixing earth with it, or as the heat of fire is neutralized by the well-known jewel or by some powerful incantation, so even are all ‘ functions viiveka the mind ‘ chittavrtayah neutralised, so to speak, by the practice of Yoga, But it may here be remarked that the chain of necessity Prarabdhakarma obstructs the course of gnosis trying” to do away with the whole of aricbja, and its results, and drags the body and its organs to results strictly in accord with its design ; and that, moreover, the feelings of pleasure and pain are nowhere without the functions of the mind; how then is it possible to neutralize these functions and by what can the bliss of such neutraliza- tion, even if it were possible, be realized?

Request removal from index. For, the word ‘ mind ‘ is here used in a sense different from the one attached to it in the text. The Smrti also says: Power and desire for power has all to be entirely renounced before even a glimpse of the jivanmukt exhaltation called Liberation can dawn upon one’s intelligence.

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If you suggest a way out of this difficulty by saying that gnosis being, as it were, neu- tralised by previous Karma, even like fire rendered powerless through some incantation, will bear fruit in time i. But further on, ” viveja the eternal supreme Brahman, the real essence is ” realized, then taking only one danda, the ascetic must give ” up the sacred thread and the tuft of hair on the head ; he ” should renounce everything, having well realized the supreme ” Brahman ; ” it is reuunciation-of-the-accomplished.


Knowledge of Brahman follows mastery of the four mivanmukti ; this has been the high royal road trod alike by all men on their way to Raja-yoga.

The four enumerated here are defined and described in IX and X. This “concentration” is carried on without any interruption in solitude, whence another Smrti also enjoins: I bow to the Supreme, Vidyatirtha, whose breath is the Vedas, who evolved the whole cosmos from the Veda.

jivanmukti viveka | Advaita Vision

Though the mind’s being thus overpowered appears like turn- ing over a new leaf in life, if it tends to justify itself by precluding the possibility of sinful action in some future birth, there is nothing to prevent it from being mere delusion in this life. The liberted works without the correlation of means and ends ; he works, as it were, with the very breath of Nature, in the rain that nourishes, in the Sun that scorches, in the storm that extinguishes.

Thanks for telling us about the problem. If you urge there is no harm in acting to the tune of a mere apparition known as suchwe say ‘ long life to you,’ for this very idea Is the one we have been trying to set up as Jivanmukti. Hence the Yogin avoids all action tending, to white or black merit.

The second chapter begins with mention of the means to acquire the condition of Jivanmukti. This being accomplished, the mind stands emptied of all vdsana whatever, for pure vdsanah also would thus have disappeared like the impure vasandk 94 sought to put out. The first chapter opens [with a discussion on the nature of Renunciation, and the two devisions we have already touched upon have been described and justified by scriptural texts and ancient examples.

Jivan-mukti-viveka of Swami Vidyaranya

As to its conditions they are of two kinds: These questions are thus answered: Still they do get themselves rid of vdsana and manas immediately on the rise of gnosis. All these being of the form of pure jivabmukti indifferent vdsa?

Thus, then, the feeling of hate or dislike continues to parch up the heaTt into a desert. Impure Vdsand is of three kinds: Then are discussed the obstacles in the way of ecstatic-trance, the true condition of the Liberat- ed-in-this-life. The wishing success to the man in what- ever is nearest his heart is the general meaning of this ‘ bless- ing’; it being so, and people, through a thousand shades of liking, having set their hearts on a variety of things, the men- tal search after this or that desire of the man on whom the blessing is conferred must necessarily lead to considerable distraction.


Jivanmukti Viveka – Vidyaranya

Whence Vasishtha too has said: The period between the change of breath from sun to moon right to left and vice tersft, known as the Sushumnd is called Sctndhyd, and this, in the caso of a practised ascetic, occurs only thrice in a day. M K marked it as to-read Jun 16, Mind is his name ; I shall now “inflict the last penalty on him in return of many ” continued tortures he has inflicted on me.

It has been said with this in view: The S’ruti frequently mentions gnosia as the cause of Vdaanctkahaya destruction of latent desire: For the same reason, people too find no reason to contemn or chastise him. The limit of “knowledge” or “learning” is thus defined in the Upade’sasdhasri: If this pride be of the second kind, that is to say, if it appears in some one other than ourselves jovanmukti tends to make us feel our inferiority at every step, the best course will be to think ‘ the other man is simply beside himself, let him slander or insult me vivska way, I cannot come to grief.

If thus pressed you ask what can be the mean- ing of such texts as ” And in the end comes the dissolu- tion of the vivwka this world”? But having found the Light, Renunciation of the second kind must surely follow.

The impressions vdsand which ‘ action and enjoyment ‘ create and leave behind as fruitful source of future ‘ action ‘ should IX be neutralised in their effect. The holiness here implied is that result of Toga which, being neither black nor white, does not lead to re-embodiment. This being done, the mind, finding no interest in objects within its ken, jivanmuiti the inscrutableness vuveka the one substance the eternal Subject, and is thus for ever laid at rest in its own place like fire not fed with fuel.


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