Savikalpa Vs Nirvikalpa Samadhi

There are two types of Samadhi in the vedanta 1. Savikalpa and 2. Nirvikalpa

1.       Ignorant – who has the association with the avidya.

a.       The kid who sees a wild elephant (world) in the wooden statue (Self), like the ignorant sees the world as different from the Self.

b.      Has the ahankara (ego) which is impure

2.       Savikaplpa – the Self is experienced with the world of duality, which is seen as not different from the Self. The world of duality and trinity is seen as the Self.

a.       The experience of an elder man in the statue is the elephant along with the knowledge of the wood which it is made of, like the one with the savikalpa Samadhi.

b.      Has the association with the shuddha ahankara (pure ego)

3.       Nirvikalpa – where there is nothing other than the Self.  This is the “Ekatmabhava”.

a.       And the experience of the carpenter in the same statue is the knowledge of the type of wood, like the one in the nirvikalpa Samadhi.

b.      Has the ego called nirvikalpa ahankara.

Either one is an ignorant or realized, ther can be no intermediate state. Though there maybe gradation in the purity of heart.

The 'other' Pramana

There are three accepted pramanas (other than the perception, inference, verbal testimony etc), 1. Shruti (Vedas), 2. Smrti (recollections) and 3. Yukti and 4. Anubhava (experience).

1.       Shruti – is the ultimate pramana, ehrn compared to all the other pramanas.

2.       Smrti – is the second most important pramana, in the absence of an equivalent shruti. If the shruti and the smrti statements contradict, then the shruti is accepted to be the pramana. The smrti statements supported by the shruti and the statements which are non-contradictory is pramana.

3.       Yukti – normally translated as logic. With reference to the shruti and smrti it also is expressed as nyaya. Here it does not only mean the normal logic, of worldly and logic school, but it means the conclusions of the topics in the Brahma Suta.

4.       Anubhava – the experience with reference to the shruti is the pramana, and not an independent experience. We have the expereice of pot etc objects of the world, they are not paramarthika (ultimate reality), as they make us believe, but vyahavarika (transactional reality) as accepted by the shruti. Therefore the statement “anubhava avasana hi brahmavidya” (brahmavidya (knowledge of the Self) is complete only with the experience of the Self).

Karma Connections

Jivanmukta doesn't have sañcitakarma or āgāmikarma since his tripuṭi is eliminated. But his prārabdha karma remains as long as his body falls. Now coming to my doubt. The text tatvabodha ascertain that his karmaphala will get transferred to good people. But how a jñānī's karma has a fruit as his he is has no kartr̥tvābhimānah. 

That is a very valid doubt. and every vedanti has to face this, at some point.
the doubt arises because of the iidentification with the karma.
therefore it should be understood properly.

1. there is no karma, from the standpoint of the ultimate truth, Sefl.
therefore there can be no association with it, before, during and
after (B-D-A) the knowledge. this association with it B-D-A is because of
ignorance. and if it exists the knowledge has not ripen. this from the
stand point of the Truth.

2. from the standpoint of the non-realized :). the karma exists until
the identification with the body-sense organ complex exists. just
because i know the rules of the traffic or for that matter dont know
or dont care i cannot be relieved of the traffic rules.
the knowledge destroys all the karmas (gnana-agni sarvakarmaani
basmasat kurute) there is no doubt about that. and there as you
rightly understood, the prarabdha is accepted, for holding the body as
holding to the body.this we call lesha-avidya (small ignorance) or
iswara-prerita (guided by iswara).

But the reality, when the gnani reacts (!) to the world it is accepted
to in "badha-samanadhikaranya", and therefore he cannot have any idea
of reality in it, and therefore it cannot be producing any karma, and
that is why, the shruti says he is free from the defects of punya and
papa from the action "vidhi-nisheda para" beyond the injuctions of the
do and donts of the shruti.

Now, if during the period of prarabdha karma i do some activity, and
no one can resist the activity, which takes place. then this is a
karma and has to produce the result. and in the iswaras mainframe all
the identity of this jiva is deleted, but still this jiva as a single
node still exists, and there in this jiva as a temporary memory, the
karmas has to be registered. the karmas cannot exists without
producing the result, and there is no birth for the jnani, were will
it go. so, we logically answer, it will go to the others, for
producing the results. this karma will be split after the deha viyoga
of the gnani by the iswara.


नासीदस्ति भविष्यति---> Avidyalesha -> if it is not accepted then the
whole vyavahara of the jnani cannot be explained,. that is why i gave
an option of accepting the iswara prerita. remember Vidyaranya
bhagavans three prarabdhas ones own, others and iswaras. these are to
logically explain the existence of the body, otherwise, there is
nothing for the gnani from his view is what is said as nasit ...

you asked (about the karma) , the Shastra says (some excuse for its existence). in reality, see answer 1.