[Advaita-l] Fwd: Knowledge of Brahman

[Harsha Bhat]

Please go through this URL:

https://www.youtube.com/watch?v=HNzE0dJJaV0

On Sun, Nov 15, 2015 at 12:19 PM, Harsha Bhat <harsha9519 at gmail.com> wrote:

> it is knowledge is brahman.Nirguna brahman don't have knowledge.He is
> knowledge.
>
> On Sun, Nov 15, 2015 at 9:42 AM, Durga Janaswamy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> 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?
>> > > ...
>> > >
>> > >
>> > >
>> > >
>> > >
>> > >
>> > _______________________________________________
>> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>> > http://blog.gmane.org/gmane.culture.religion.advaita
>> >
>> > To unsubscribe or change your options:
>> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>> >
>> > For assistance, contact:
>> > listmaster at advaita-vedanta.org
>> >
>> _______________________________________________
>> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>> http://blog.gmane.org/gmane.culture.religion.advaita
>>
>> To unsubscribe or change your options:
>> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>
>> For assistance, contact:
>> listmaster at advaita-vedanta.org
>>
>
>