[Advaita-l] Fwd: Fwd: Knowledge of Brahman

[V Subrahmanian]

On Thu, Nov 12, 2015 at 7:48 PM, Harsha Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> ---------- Forwarded message ----------
> From: Harsha Bhat <harsha9519 at gmail.com>
> Date: Thu, Nov 12, 2015 at 7:47 PM
> Subject: Re: [Advaita-l] Fwd: Knowledge of Brahman
> To: Ravi Kiran <ravikiranm108 at gmail.com>
>
>
> Ravi kiran Sir,
>
>                                Very nice explanation.I have got lot of
> knowledge from your reply..
>
> Please tell ,what is the source of your telling ,below said things..
>
> //////But how is it that when the organs have been merged, and the body
> also has
> dissolved in its cause, the liberated sage lives in the body identified
> with all, but does not revert to his former embodied existence, which is
> subject to transmigration? The answer is being given: Here is an
> illustration in point. *Just as *in the world *the lifeless slough of a
> snake is cast off* by it as no more being a part of itself, *and lies in
> the ant* - *hill,* or any other nest of a snake, *so does this body,
> *discarded
> as non-self by the liberated man, who corresponds to the snake, *lie* like
> dead.
>
> From where you got the snake 's slough example ?What is its soruce..any
> upanishad or any shankra bashya?
>

This is an example from the Br.up. .4.4.7:

तदेष श्लोको भवति । यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ
मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति । *तद्यथाहिनिर्ल्वयनी वल्मीके मृता*
प्रत्यस्ता शयीतैवमेवेदं शरीरं शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव
सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः ॥ ७ ॥

The bhashyam for the snake-slough of the mantra:

तत् तत्र अयं दृष्टान्तः ; यथा लोके अहिः सर्पः, तस्य निर्ल्वयनी, निर्मोकः,
सा अहिनिर्ल्वयनी, वल्मीके सर्पाश्रये वल्मीकादावित्यर्थः, मृता प्रत्यस्ता
प्रक्षिप्ता अनात्मभावेन सर्पेण परित्यक्ता, शयीत वर्तेत — एवमेव, यथा अयं
दृष्टान्तः, इदं शरीरं सर्पस्थानीयेन मुक्तेन अनात्मभावेन परित्यक्तं मृतमिव
शेते । अथ इतरः सर्पस्थानीयो मुक्तः सर्वात्मभूतः सर्पवत् तत्रैव वर्तमानोऽपि
अशरीर एव, न पूर्ववत् पुनः सशरीरो भवति । कामकर्मप्रयुक्तशरीरात्मभावेन हि
पूर्वं सशरीरः मर्त्यश्च ; तद्वियोगात् अथ इदानीम् अशरीरः, अत एव च अमृतः ;

regards
vs

>
> On Thu, Nov 12, 2015 at 8:49 AM, Ravi Kiran via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > On Thu, Nov 12, 2015 at 1:24 AM, Sunil Bhattacharjya via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Namaste,
> > > The Upanishada does talk about the five Koshas. After the Jiva  leaves
> > > behind the Sthula sarira, which consists of the Annamaya Kosha and the
> > > Pranamaya Kosha, it is left with Sukshma sarira, which consists of the
> > > three finer Koshas. The Jiva will have to leave the Sukshma sarira too,
> > to
> > > become Videha-mukta, in order to become free from the Maya. It is Maya,
> > > which creates the false division between the Jiva and Brahman.
> > >
> >
> > अथाकामयमानः—योऽकामो
> > निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति,
> > ब्रह्मैव सन्ब्रह्माप्येति ॥ ६ ॥
> >
> > Bri Up - 4.4.6
> >
> >
> > He who sees the Self, as in the state of profound sleep, as
> > undifferentiated, one without a second, and as the constant light of Pure
> > Intelligence—only this disinterested man has no work and consequently no
> > cause for transmigration; therefore his organs such as that of speech do
> > not depart. Rather this man of realisation is Brahman in this very life,
> > although he seems to have a body. *Being but Brahman, he is merged in
> > Brahman.* Because he has no desires that cause the limitation of
> > non-Brahmanhood, therefore ‘being but Brahman he is merged in Brahman’ in
> > this very life, not after the body falls. A man of realisation, after his
> > death, has no change of condition—something different from what he was in
> > life, but he is only not connected with another body. This is what is
> meant
> > by his becoming ‘merged in
> > <
> >
> http://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122058.html#page-721
> > >Brahman’;
> > for if liberation was a change of condition, it would contradict the
> unity
> > of the Self that all the Upaniṣads seek to teach. And liberation would be
> > the effect of work, not of knowledge—which nobody would desire. Further,
> it
> > would become transitory, for nothing that has been produced by an action
> is
> > seen to be eternal, but liberation is admitted to be eternal, as the
> Mantra
> > says, ‘This is the eternal glory (of a knower of Brahman),’ etc. (IV. iv.
> > 23).
> >
> > ...
> >
> > for the Supreme Self is the only entity that exists. As the Śruti says,
> > ‘One only without a second’ (Ch. VI. ii. 1.). And there is no other
> entity
> > that is bound, whose freedom from bondage, as from fetters, would be
> > liberation,  the cessation of ignorance alone is commonly called
> > liberation...
> >
> >
> > तदेष श्लोको भवति ।
> >     यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
> >     अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत ॥ इति ।
> > तद्यथाहिनिर्व्लयनी वल्मीके मृता प्रत्यस्ता शयीत, एवमेवेदं शरीरं शेते,
> > अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव; सोऽहं भगवते सहस्रं ददामीति होवाच
> > जनको वैदेहः ॥ ७ ॥
> >
> > .....
> >
> > But how is it that when the organs have been merged, and the body also
> has
> > dissolved in its cause, the liberated sage lives in the body identified
> > with all, but does not revert to his former embodied existence, which is
> > subject to transmigration? The answer is being given: Here is an
> > illustration in point. *Just as *in the world *the lifeless slough of a
> > snake is cast off* by it as no more being a part of itself, *and lies in
> > the ant* - *hill,* or any other nest of a snake, *so does this body,
> > *discarded
> > as non-self by the liberated man, who corresponds to the snake, *lie*
> like
> > dead.
> >
> > ....
> >
> > आत्मानं चेद्विजानीयादयमस्मीति पूरुषः ।
> > किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥ १२ ॥
> >
> >
> > If a man knows the Self as ‘I am this,’ then desiring what and for whose
> > sake will he suffer in the wake of the body?
> >
> > ...
> >
> >
> >
> > >
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