[Advaita-l] sarvAtma bhAva as explained by Bhagavatpada
lalitaalaalitah at lalitaalaalitah.com
Sat Jul 2 05:46:59 CDT 2016
On Sat, Jul 2, 2016 at 12:39 PM, Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> the word ब्रह्म in the quoted अनुवाक means हिरण्यगर्भ though, since the
> context is उपासन। Moreover, the attainment of सर्वात्मभाव here is after
> Yes. It is sagunOpAsana. Jivanmukti is just one step ahead.
It appears as if it is being propagated that jIvanmukti is result of
If it is, let me clearly say that it is unacceptable in advaita-matam. We
accept that GYAna leads to videhamukti and if it is accompanied by
yoga/upAsanA and vAsanA-xaya it leads to jIvanmukti, which is just
unperturbed-ness of mind.
That person who is not emancipated from ignorance, can't be called free
Just being upAsaka is not a sign of knowledge of advitIya-brahma.
> Bhashyakara mentions Sushumna in his commentary under Katha 2.3.16 also.
> Yes. I have seen this commentary. This shows that the presence of
> "kuNDalini vidya"
> is mentioned in shrutis also in contrary to some who argue that it is
> purely tantric and
> doesn't find it's presence in vedas.
kuNDalinI-vidyA is present in veda-s. OK.
But, why relate it to the usage of word suShumnA by bhagavatpAda in a
totally unrelated place.. Aren't veda-s enough to prove that devI or
chaitanya is to be worshipped as kuNDalinI for specific result.
Another thing, the word suShumnA is not necessarily related with kuNDalinI
vidyA. It was used to propound the dream-state too. So, why conclude that
just mention of suShumnA is enough to prove that kuNDalinI-upAsanA is
hinted there and hence is vaidika?
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