[Advaita-l] Fwd: Advaita-l Digest, Vol 83, Issue 2
kuntimaddisada at yahoo.com
Tue Jun 7 06:54:11 CDT 2011
Bhaskarji - PraNAms
I am sure Vidyaji will respond to you appropriately. But here is my understanding for whatever it is worth.
brahmavit braha eva bhavati - is not becoming like becoming but understanding that aham brahma asmi - (jiivo braha eva na aparaH). Brahman being infinite, no finite can become infinite-mathematically illogical. If I am already infinite but do not that I am that infinite, then understanding is what is required. With that understanding, the world which is continuously changing becomes mithyaa only, or apparently really but it is not really real; and what is real is its substantive, Brahman - that which is - dhyaaryate jagat - as Krishna says - that which supports the changing world of plurality - hence the world of plurality is understood by jnaani as mithyaa only. That is part of the knowledge of knowing aham brahmaasmi. In mithyaa, one can have devotee and deity relationships; and in fact all relationships - but jnaani understands that all are mithyaa i.e. sat asat vilakshaNam only. That is part of the definition or description of jnaani.
jiivaH brahma eva, na aparaH
All three aspects are ingrained in the correct understanding of aham brahma asmi.
All questions, comments and descriptions dissolve at the mithyaa level. All relationships dissolve at mithyaa level that includes bhakti of devotee towards his ishTadevata. All transactions - of vyavahaara - dissolve at vyvahaara or mithyaa level only. All differences between one jnaani and other jnaani - all at mithyaa level - At paaramaarthika level - it is ekam eva advitiiyam. As long as BMI is there, which is at vyavahaara level, all the transactions at the vyavahaara can and will continue - jnaani and ajnaani differ only at that level. Where one understands that is only mithyaa while the other understanding it is real or satya.
This is the clean understanding of advaitam chaturtam manyante sa aatmaa - sa vijneeyaH.
--- On Tue, 6/7/11, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
First of all, shruti/shankara says jnAni is nothing but brahman and he is
brahman only (brahmaiva bhavati..emphasis is very clear here). So, what
is this brahman that jnAni would become?? brahman is satyaM, jnAnam and
anantaM, but we are seeing the jnAni-s in panchabhUtAtmaka deha so jnAni
who is brahman cannot be ashareeri, paricchinna chaitanya so he cannot be
paripUrNa ananta chaitanya, we have seen in jnAni-s also sometime avidyA
lesha due to which he may suffer from digbhrAnti, he may sometime gets
angry and sometimes he may even listen to the demands of ajnAni-s and
fulfil their demand though it is illegitimate (like kashyapa brahma failed
to convince his wife), so he cannot be satyasya satya like brahman & he
may not be satya svarUpa!! and shruti asserts this brahman is dehAteeta,
kAlAteeta, nishkriya, nirvikAri, nishkalanka, niravayava but we have seen
the examples of some jnAni-s by doing saMsAra getting the children and
leading the normal life like any other ordinary saMsAri and they are doing
'all' sorts of kriya due to prArabdha or whatever the reason..So, noway,
we could match the brahma of shruti with brahma jnAni who is nothing but
brahman. The shruti pratipAdita brahma can exist only in the books & it
has to sit aloof from even absolute brahma jnAni. So, in all probability
& sadly shruti's declaration 'brahmavit brahmaiva bhavati' is reality
ONLY on paper and it is practically impossible to see the shruti brahman
in the brahma jnAni, who is shruti interestingly saying NOTHING but that
Kindly pardon me if I troubled you with my stupid thinking prabhuji.
Your humble servant
Hari Hari Hari Bol!!!
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