[Advaita-l] Fwd: Knowledge of Brahman

[Durga Janaswamy]

Hari Om,

Pranams.

Is it  "knowledge of Brahman"? Knowledge is Brahman.

thank you and regards
-- durga prasad


On Sat, Nov 14, 2015 at 10:34 AM, Ravi Kiran via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> In Taittirya, Sruti says..
>
> ब्रह्मविदाप्नोति परम् - The knower of Brahman reaches the Supreme.
>
> the Sruti having denied all duality in the words “Here is no duality
> whatever.”(Bṛ. Up. 4-4-19), says
> ब्रह्म विद् ब्रह्मैव भवति - the knower of Brahman is Brahman Itself.
> ब्रह्मैव सन्ब्रह्माप्येति - Being but Brahman, he is merged in Brahman,
> which
> is untouched by any koshas.
>
> So, importance is always to the knowledge of Brahman, the only Reality that
> ever IS...
>
>
> On Sat, Nov 14, 2015 at 11:40 AM, Sunil Bhattacharjya <
> sunil_bhattacharjya at yahoo.com> wrote:
>
> > I will suggest you to read the Taittiriya upanishad to know about the
> > Koshas. One who has got the knowledge of the paramarthica satya, rather
> > experienced that  truth, is liberated  forthright and there is not an
> iota
> > of doubt, but one is still in his body (of the five koshas). The body
> will
> > take its own time to leave and one will have to be alert that one remains
> > sthiraprajna, or else one will fall back into the clutch of Maya. To
> > understand the Shruti properly one has to
> > study the Ffifth Veda, so says the Mahabharata. The Fifth Veda is replete
> > with cases where the Jnanis fell in their weak moments. Once one is
> > Videhamukta the process of Moksha is complete.
> >
> >
> >
> > On Wednesday, November 11, 2015 7:19 PM, Ravi Kiran <
> > ravikiranm108 at gmail.com> 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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