[Advaita-l] How can prANa be Brahman?

[Raghav Kumar]

Namaste Sri Venkatraghavan ji

You had written - 'For such people, nidhidhyAsanam  (yoga-based
vedAnta nidhidhyAsanam)  can be helpful to get rid of notions of viparIta
bhAvana, through a process of mithyAtva nishchaya.'

Just to clarify - can we say nidhidhyasana is necessarily yoga-based? ( the
pratyaya-ekatAnatA in such yoga-based nidhidhyasana would presumably be the
shabda-pramANa prApta jnAna vRtti without phalavyApti etc. Such a
restriction can arguably make the practice different from manolaya or even
the standard pAtanjala samAdhyabhyAsa in both of which there is little
scope for vedAnta-pramANa-vyApAra. )

Is there any non-yoga-based nidhidhyAsana which would be discernibly
different from the first type mentioned in the previous para?

(One could perhaps adopt a 'result-oriented' approach to what constitutes
nidhidhyAsana and say that whatever practice weakens or removes viparItA
bhAvanA-s is nidhidhyAsana. In such a 'liberal' definition of
nidhidhyAsana,  other non-yoga-based practices which deliver the goods
could also come under the ambit of nidhidhyAsana. I have not come across
any textual references related to such a putative non-yoga based
nidhidhyAsana. But it does sound plausible.)

Om
Raghav

P.S.
'This is where I differ from
the various yogic upanishads you quote that cite the requirement for jnAna
and yoga.'

On a lighter note - Given the bout of 'authenticitis' that is prevalent on
the list can we say that the yoga upaniShads have been 'authenticated' by
the fact the muktikopaniShad lists them. I am under the impression that the
dakShiNAmnAya tradition accepts yoga upaniShads.
Namaste Sri Ravi Kiran ji,

In addition to the references provided by Sri Chandramouliji a description
of a jIvan mukta's life (sthita prajna) is provided in Bhagavat Gita
2.55-2.57 and it's bhAshya.

The reasons why the body continues to exist (conventionally) for a jIvan
mukta are discussed in Brahma Sutra 4.1.15 and the related Chandogya
6.14.2.

Katha 2.3.14 (अत्र ब्रहम समश्नुते) and it's bhAshya is often cited as a
pramANa for jIvan mukti but it's only a brief reference.

Regards,
Venkatraghavan

On 7 Sep 2016 6:48 a.m., "H S Chandramouli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Sri Ravi Kiran Ji,
>
>
>
> Reg  << Have you come across any references from bhAshya on the second
> type..? >>,
>
>
>
> Specifically the word जीवन्मुक्त (jIvanmukta) appears in the Bhashya in
> only one place BG 6-27 ब्रह्मभूतं जीवन्मुक्तम्, ‘ब्रह्मैव सर्वम्’ इत्येवं
> निश्चयवन्तं ब्रह्मभूतम्
>
>
>
> (brahmabhUtaM jIvanmuktam, ‘brahmaiva sarvam’ ityevaM nishchayavantaM
> brahmabhUtam)
>
>
>
> (brahmabhUtam, also termed jIvanmuktam,  one who has the conviction that
> everything is Brahman only).
>
>
>
> This is in the context of the result accruing to one who has attained the
> second type. However there are other references in the Bhashya concerning
> the second type while referring to the sAdhanas takenup for achieving this
> state. For example BU4-5-1/2,4-5-15 ( Yagnavalkya leaving for
> sanyAsa),3-5-1(kahola brahmana). These are cited by Swami Vidyaranya. He
> quotes extensively from the Srutis जाबालोपनिषत् (jAbAlopaniShat) and
> परमहम्सोपनिषत्  (paramahamsopaniShat) for which as you very well know Sri
> Bhagavatpada has not written BhAshya, as well as many Smrutis for his
> stand.
>
>
>
>
> Also Sri Bhagavatpada has dealt with the subject of जीवन्मुक्त
(jIvanmukta)
> extensively in Viveka Chudamani.
>
>
>
> Pranams and Regards
>
>
>
> >>
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