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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Yinzadi marked it as to-read Sep 07, This, however, is not 14 so, for, Jivanmukti, the result of the said neutralization, being of the nature of supreme bliss, does not cease to be a link of what you call the chain of necessity. Will Newman marked jivnamukti as to-read Apr 06, Dec 14, Aravind rated it it was amazing. 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.
He has compiled this work after he renounced all concern with the world. Jealousy is impatience of the superiority or virtue of another ; malice is attributing vice to virtue. In this text are hinted both J-ieanmukti and VicLeli- mukti.
Again, if one incantation after another were recited, at intervals, from those incantations which always go in hexads, no result will follow. The inner sense- antahlcarann has four functions 1 simple thinking, sensation; 2 localising ideas in external objects, percep- tion; 3 connecting the thinking ego with all thoughts and acts, vivrka 4 the last act which decides the will one way or other, reason.
This distraction runs counter to gnosis. In saying ‘he is never distant’ it is implied that he cannot be described as beyond Maya. Joy is that modification of the mind which sets one singing the praises of such objects.
Jivan-mukti-viveka of Swami Vidyaranya by Madhava
He decides in favour, of the latter and points the way to this Freedom by a dialogue between Kama and Vasishtha. If, in the same manner,he shows supreme indifference towards the sinful, he easily keeps himself off from sin.
Whether the Self is the witness or the actor? If you say that jivanmukhi being beyond the plane of experience, and the results produced by it being on the plane of experience, it cannot produce these results unless assisted by some means on the plane of experience, and husbandry, etc.
If it still be said: All this is found at the beginning and end of the Maitreyi-Brdhmanai ” Yajnyavalkya about to enter upon another stage of life 6 said, oh Maitreyi! The first chapter on the proof of Jivan Mukta was a little difficult to grasp as I had no prior knowledge of the ‘Sanyasa-Lakshana’.
Renunciation -of -the -accomplished and Renunciation- of – the-seeker though sufficiently jivamukti each from the other, 60 appear as if they were mixed up in chacracter. They renounce all desire of offspring, wealth, and world, and betake themselves to alms. One who is beyond class varna and position ds’rama is thus described in the fifth Chapter of the section on Liberation, in the Suta-Sarnhita: This is unsettled knowledge of Truth. Only for the Jivanmukta, who has not the mind that can transform itself into the form of these things and produce knowledge of them, the world does not exist, as in sleep.
The third chapter fully deals with this subject. Then are discussed the obstacles in the way of ecstatic-trance, the true condition of the Liberat- ed-in-this-life.
Jivanmukti Viveka – Vidyaranya
You may yet say: The morning and evening are two such well-known periods between day and night. He is emasculated who remains as ” nnaifected in the presence of a full-blown woman of ” sixteen as in the presence of a girl born this moment ” or of a dame bent low with the load of a hundred ” years.
If the Liberted is ever oppressed with any the least sense of duty ‘ he is just so many removes away from gnosis. The exhilarating soothing power of its invisible essence is imperceptly helping the relief of many heart-burn- Vlll ings and much weariness. The ” knot in the heart ” refers to the identity of intellect with the ever-present witness brought about by beginningless ignorance ; this is spoken of as a knot, being as fast as an ordinary knot.
The two methods of dissolving the mind are then described ; the physical and the mental, preference being given to the latter.
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The author of the S’reyomdrga has pointed it out thus: He who afflicted with the evil vasand of arrogance, born of much learning and the like, cannot afford to seek company of the good must, by the process of dis- crimination just described, try to eradicate all vasand what- ever from his heart.
Another S’ruti also says: Men use really nutritious food and medicine to get a soft fair skin ; they use fragrant anointings, powders, fine clothes, rich, delicate, ornaments, to impart grace to the vigeka ; they use sandal and flowers and the like for perfume.
Being ‘ of the form of thick vivekq means being darkly built of this ignorance. What, it is here asked, is this Jivanmukti liberation while living? The destruction of this latent desire means the impossibility of the rise of auger and the like, even in the presence of appropriate causes, on good vdsands such as contentment, self-control, and the like being firmly fixed in the mind.
And from this quickening viz. Dissolution of mind too is mentioned as a cause of Jivan- mukti, like the destruction of latent desire: Puneet Sharma marked it as to-read Feb 05, That jivanmkkti is thus proved by concomitant relation, both of its presence and absence, to be the cause of all perception whatever is the mind.
Jivan-mukti-viveka of Swami Vidyaranya
The latter cease to be even without this means. Disease once allayed may re-appear. History of Western Philosophy. Want to Read Currently Reading Read. This is quoted in full as follows: The S’ruti, too, has it: