[Advaita-l] An adhyAsa challenge

[bhaskar.yr at in.abb.com]

Bhaskar prabhujI,

>  praNAm prabhuji
>  Hare Krishna

Like the sanskrit word 'Brahman' which means several things, the word
'Atman' has several meanings too,  this is explicit in the Geetha itself.

>  Agreed prabhuji, that is what I mentioned in my previous mail.

I have numbered the word "Atmaa"  for you to keep track of the
different meanings.

>  Thanks prabhuji.  But , still you have not answered my question, where
is the place for paramAtma.  While explaining jIva svarUpa, you explained
everything i.e. sharIra traya, karma & jnAna indriyas, sAkShi.  But my
question is about *EkO devaH sarva bhUtEShu gUdaH*


Did you also read that svarUpa-body  is made out of  jnAna & Ananda?

>  prabhuji, you mean to say jnAna & Ananda are the material cause (upAdAna
kAraNa)of svarUpa-body, kindly clarify how this is different from satyam,
jnAnam anantham brahma.

'ahamAtmA gudAkesha sarva bhootAshaya sthitaha
ahamAdischa madhyam cha bhootAnAm antamEva cha"  10.10

>  prabhuji, my gIta says it is Chapter 10 Verse 20, I donot know which
numbering system you are following.

SriKrishna says here,  I am sarva-bhoota-hridayastha,

>  Yes prabhuji exactly, you have not explained this *hrudayastha* which is
sAkshi chetaH to me. (your sAkshi is different from sAkshi chetaH of Shw.
Up. I suppose)

and I am the Creator, Destructor, Maintainer of all beings.

What is bhootAnAm anta?  it is 'end' or Laya is'nt it.

In prasthAna-traya, no where it says the 'end' or Laya of  a jeeva is in
jeeva itself.

>  But according to you end or laya is end of the experience of sAkshi-D is
it not??  Pls. see your reply to Sri Sadananda prabhuji.

The 'end' or Laya  of body is in prakrti. The 'end' or 'Laya' of jIvAtman
is in paramAtman.

>  So, after *pralaya* there will be the process of merging jIvAtman in
paramAtman correct prabhuji?? ( You wrote so, while explaining in one of
your mails the state of *realisation*.   I am happy to know that atleast at
the ultimate stage you are endorsing the non-dualistic view of Ekatva.  But
I am afraid dvaita differ your view here.  Dvaita upholds the theory of
eternal separation & eternal gradation of jivAtmas.  Kindly clarify.

Difference in interpretation comes because, after this 'end' has
been reached,   advaita says,  jIva and Parabrahman become
one and the same,  for they were never seperate to beginwith,

>  Yes prabhuji, separation starts with avidya!!  & Ekatva is
shrutyAdhArita.

and other vEdAntins disagree with that based on Shruti such as
"jakshan kreedan ramamANaha"  etc

>  which shruti vAkya you are quoting prabhuji..pls. name the upanishad.
Thanks.

>  Hari Hari Hari Bol!!!
>  bhaskar

PS:  Prabhuji, while on the subject, my humble request you to kindly
abstain from making any derogatory remarks on advaita & Sri Shankara
BhagavadpAda which is totally uncalled for in this list.  Kindly donot jump
to the conclusion with pre-conceived wrong notions (infact I was the victim
of this vicious circle sometime back...my humble praNAms to Sri Jaldhar &
Sri Vidya prabhuji) that will be very harmful to our spiritual growth.  You
are a learned person, I donot want to say anything more on this.  May the
Lord krishna lead us to the right direction (tamasOma jyOtirgamaya)