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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Where we have the reading renderable into “is yet without any anxiety ” in place of ” is yet without any “the meaning is that though the mind taking on, through the force of previous impressions, the form of concentration on the Self, does exist, he is free from anxiety because he is beyond those affections which modify the mind of ordinary men.

This gnosis being unaccomplished, objects do exist as the substratum of form and taste and other properties, and nothing can prevent the mind from transform- ing itself into a number of functions in relation to these objects, even like the flame of fire which cannot be stopped as long as we continue to feed it with fuel.

Just a moment while we sign you in to your Goodreads account. Bearing the soot ” of her hair and therefore best untouched though ” attractive to the eye, the female is the veriest lamp ” of sin, consuming men like so much straw ; for, ” females are the most terrible fuel of the fire of hell, ” burning at a distance, they being entirely dry though ” appearing all juicy and green.

Whence it would appear that simultaneous attention to these three does not, either way, contradict what goes before.

Jivanmukti Viveka – Vidyaranya

Parama-hamsi is again the seeker of knowledge jijndsii or the accomplished jndniri ; the vdjasaneyinah ordain renunciation even to the seeker. Desire is that craving for similar happiness in future, which arises through the gross side of human nature, after experiencing 28 happiness snch as this, but without exciting that force of holy action which may secure- snch object.

Disease once allayed may re-appear. Minds saturated with materialistic learning fail to appreciate the worth of everything not put to them in terms of chemical combinations and mechanical foot-pounds. One who exhalts himself to the ecstacy of concentration, has so much control over his mind as not to 27 allow it to take on the form of anything, and gives up there- fore all the three kinds of desires. 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.


Want to Read Currently Reading Read. The first kind of this vice is seen in Bharadvaja who, though he applied himself to the Veda in three successive lives, began, on being incited by Indra, to study the remainder of Vedic lore even in the fourth. Those fools who imagine any good ” in this, are led again and again into the wheel of ” decay and death. But having found the Light, Renunciation of the second kind must surely follow.

The second kind of ‘ edifying ‘ they bring about by a dip in the waters of the holy stream-the Gangesby a visit to the S’aligrama and other places of pilgrimage, and so on.

For instance, S’vetaketu went to the court of king Pravahana, in all the pride of learning, but was silenced by the prince with a question about the Panchdgnindya of which he S’vetaketu was ignorant.

Jivan-mukti-viveka of Swami Vidyaranya by Madhava

Sharper non-attachment makes the sannyasin a kamsa, and this ripens into the condition of the paramahamsa, the real path to direct self-realization. As this kind of study has no end, and is, therefore, impossible to accomplish, it is set down among impure VdsandL Indra, of course, cured Bharadvaja of this vice by enlightening him into the knowledge of Brahman with character. The Brhadaranyaka, too, has it, with the said vasna in view: If it be urged attention to ‘ dissolution of mind ‘ is an essential under-current in the line of effort implied in ” tongue-less,” etc.

Chitta shows intelligence, action and- false perception. This book more fully explores the path to liberation via the three avenues of direct knowledge, elimination of the latent tendencies and impressions, and the quieting of the mind.

Thus, it is proper to say, he is liberated over again. The Yoga described as impossible to us mortals is HatJta- Yoga? Such bonds are of various kinds. This distinction is emphasized in the Smrti also: Pooja Sharma marked it as to-read Jul 02, Attachment begets ” desire which, in its turn, leads to jealousy and anger. The same may apply in. It is no exhaltation of individual selfishness that Xll is aimed at in this philosophy, the self in the sense of indi- vidual is rather the thing principally aimed at for entire suppression and dissolution.


Bliss is heaven, and the highest of all bliss liberation. The S’rutayah beginning “with ” whence there is no return ” quoted before, bear testimony of this. This is unsettled knowledge of Truth.

Whence Vasishtha too has said: The texts just quoted imply this meaning. If you say that necessity being beyond the plane of experience, and the results produced by it being on the plane of experience, it vieka produce these results unless assisted by some means on the plane of experience, and husbandry, etc.

The canse of renunciation in general is non-attach- ment ; and as the S’ruti enjoins ‘ one must renounce the world jivamnukti very moment he feels complete non-attachment.

Swami Narasimhananda, Book Review Jivanmukti Viveka of Vidyaranya by Swami Harshananda – PhilPapers

Therefore, oh strong-armed one! This song of praise is gross inasmuch as it is entirely aimless, not being meant to please another. Give up the instruments whereby this may ” be accomplished, and remain in the continual peace ” of supreme pacification in the residuum” The words ” mental vdsanah ” manasa-vasand refer jivanmkti the three vdsanah mentioned before: This entry has no external links.

This desire is impure inasmuch as it is impossible to accomplish. Claudio Carli added it Nov 23, Agathangelos added it Jan 14, The ‘ edifying ‘ too does not, in our eye, accomplish itself in any manner. Pride of learning S’astra-camna is of three kinds. The two kinds of Renunciation we have been insist- ing on are clearly jivvanmukti also in the S’drira Brdhmana: It illumines all ” sensible objects though void of every sense, It sus- ” tains all though void of all relation, It reaps the ” fruition of all activity though void of every property ; ” -It is within and without all beings, It is immova- 64 ” ble and yet ever moving, It is vivekw unknowable, ” and yet constantly near though ever afar.

He who is jivanmumti to me, viveja above ” desire, all pure, highly skillful, indifferent, free from ” pain, not caring to undertake anything, has my ” unreserved love.