[Advaita-l] Chandogya Upanishad 8.12.3

[sriram]

Dears
The Upanishad uses the word -Kridan Sthreebhihi-which has a gender bias and 
that may be the reason for Sri Venkatesh murthy`s seeking the Sri Sankara 
Bhashyam for the same.When everything is Brahman in the yonder world why 
this variance?.May be just to give a measure of happiness on a mundane scale 
it is said like that.But I am not competent to make a comment like that.That 
is why Sri Venkatesh is searching for Bhashyam I think.R,Krishnamorthy.
----- Original Message ----- 
From: "Shrinivas Gadkari" <sgadkari2001 at yahoo.com>
To: "Advaita-l List" <advaita-l at lists.advaita-vedanta.org>
Sent: Thursday, March 31, 2011 11:31 AM
Subject: [Advaita-l] Chandogya Upanishad 8.12.3


> Namaste,
>
> I have changed the name of this thread - I will not be saying anything
> about shankara bhASya but my own observations.
>
> 1. This part of the chAndogya upaniSad is directly related to the state of
>     puruSottama that gItA talks about in 15.17-18. !5.18 says that in veda
>     as well as in this loka I am known as puruSottama. This is the only
>     place in upaniSad-s (that I know of) where the state of puruSottama
>     is explicitly labeled and described. (That is, it is likely that this 
> state
>
>     may be described in other upaniSad texts without referring to this 
> state
>     by the name "puruSottama".)
>
> 2.  Shri V. Subramanian in his reply has brought out the following point 
> that
>     should in principle suffice to explain this shruti text.
>    "Since Brahman is identified with everything, therefore, wherever they
>  (enjoyments) may be, they are said to be in the world of Brahman".
>
> 3.  Here is more explanation of the above point:
>     puruSottama is that state of being which has access to shakti-s in 
> their
>     original unmodified form. To give an example consider the three main
>     class of shakti-s iccha, kriyA and jnAna. At the level of jiva these 
> are
>     only accessible in their modified and limited forms via the operation 
> of
> mana,
>
>     prANa and buddhi (prajnA) respectively. So whatever experiences
>     one may have via mana, prANa and prajnA (buddhi) can be said to be
>     reflections of processes happening in the world of puruSottama wherein
>     these three shakti-s are involved/ exercised. hari om.
>
> Regards,
> Shrinivas
>
>
>
>
> On Wed, Mar 30, 2011 at 11:21 AM, Venkatesh Murthy <vmurthy36 at
> gmail.com>wrote:
>
>> Namaste
>>
>> What is Sankara's opinion regarding this Chandogya Upanishad Mantra
>> 8:12 3? Kindly explain with analysis.
>>
>
> Namaste.
>
> This is the translation of the mantra 8.12.3:
>
> //"So does this serene Being, arising from this body and reaching  the
> Highest Light, appear in His own form. In that state He is  the Highest
> Person. *There He moves about, laughing, playing,  rejoicing—be it with
> women, chariots, or relatives,* never  thinking of the body into which he
> was born.  "As an animal is attached to a cart, so is the prana (i.e. the
> conscious self) attached to the body.  //
> .
> .
> .
>
> //Since Brahman is identified with everything, therefore, wherever they
> (enjoyments) may be, they are said to be in the world of Brahman. //
>
> .
> .
> .
>
> Regards
> subrahmanian.v
>
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