Requirements for realization ?

[egodust]

Before in fact I confuse the issue, please allow me to further qualify what I
wrote in my last post--since I forgot it was being addressed to the List, and
assumed something that Giri would have understood without further explanation,
since we discussed it earlier in a private email.

egodust wrote:
> Giri wrote:
> > > egodust Wrote:
> > > >attributed to it.  The advaitic axiom: "the world is in the Self, the
> > > >Self is not in the world," is based on this primary idea, and is the
> > > >import of the mayavadi stipulation as propounded by Sankara.
> >
> >         i think we should call the philosophy of Shankara 'brahman-vada'
> > and not mayavada  :-) since maya is not ultimately real.
> >
>
> Isn't the 'mini-doctrine' of mayavada (in the selective sense of its being
> an aside or a sort of 'skewered corollary' that can explain the consensual
> belief in the advent of the world-appearance) based on Sankara's formula:
> brahma satyaM, jagat.h mithyaa, jiivo brahmaiva na paraH
> ...and thereof incorporated into 'Brahma-vada'...in the identical sense as
> the axiom referenced above?
>

Here's what I previously emailed to Giri:
I remember reading somewhere Bhagavan RM talking about Sankara's formula,
and relating the third postulate as being "The world is Brahman," whereas
the Sanskrit transliteration says, "The jiva is Brahman."  But I think
it would be much clearer if it read, "The sohamidam is Brahman," since the
entirety of the manifestation of the mahamahat (saguna brahman, mulaprakrit)
is the [really 3 in 1 phenomenon of] jagat, jiva, and isvara.  And to say
that, in fact, this 'creative outbreath' is a singular product of, and not
different *from* Parabrahmam, would leave little room for misunderstandings.
What do you think?

**********

Hope this clarifies the above.

namaste.
>From ADVAITA-L at TAMU.EDU Thu Nov 28 11:58:06 1996
Message-Id: <THU.28.NOV.1996.115806.0800.ADVAITAL at TAMU.EDU>
Date: Thu, 28 Nov 1996 11:58:06 -0800
Reply-To: "Advaita (non-duality) with reverence" <ADVAITA-L at TAMU.EDU>
To: "Advaita (non-duality) with reverence" <ADVAITA-L at TAMU.EDU>
From: Giri <gmadras at ENGR.UCDAVIS.EDU>
Subject: Vaasanaa and maayaavaada
Comments: To: advaita-l at tamu.edu
Mime-Version: 1.0
Content-Type: TEXT/PLAIN; charset=US-ASCII

Re: vasana

Actually, vasana is a dwelling. In this context, they are obviously
referring to vaasanaa (vAsanA) which means craving and longing. This
craving and longing creates an imprint in you which is called saMskaara-s.
saMskaara is the latent impression of mental, physical actions.
Thus saMskaara is responsible for the conditioned response to the object
of experience. Thus there is a difference between vaasanaa and saMskaara.
These words should be available in the online sanskrit dictionary.

**

Re: mayavada.

        Sometimes the dvaitins use the word 'mayavada' to describe
shankara's philosophy in a derogratory way. i tell them that Shankara's
philosophy is brahman-vada :-) Of course, i knew that egodust used the
words mayavadi in a different sense but couldn't resist :-)