[Advaita-l] How can prANa be Brahman?

[Sujal Upadhyay]

Dear Srinivasa ji,

Please translate into english so that I can understand it.

OM

Sujal Upadhyay

"To disconnect from the self and to become Aware of anything else is
nothing but unhappiness" - Bhagawan Ramana Maharshi

He who has faith has all
He who lacks faith, lacks all
It is the faith int he name of lord that works wonders
FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna

On Wed, Sep 7, 2016 at 7:52 PM, sreenivasa murthy <narayana145 at yahoo.co.in>
wrote:

> Dear Readers,
>
>   Sri Shankara says :
> MOKSHA  AMRUTATVA 1
>
> PratyagAtmAvikriyasvarUpaniShThatvAcca mOkShasya ||
>                  [Bhagavadagite; 18-55]
>
> Brahmaiva hi muktyavasthA ||
>                 [Brahmasutra; 3-4-52]
>
> nityatvAnmOkShasya sAdhakasvarUpAvyatirEkAcca ||
>                  [BruhadaraNyaka : 3-3-1]
>
> idaM tu pAramArthikaM kUTasthanityaM  vyOmavat sarvavyApi,
> sarvavikriyArahitam, nityatRuptam, niravayavam, svayaMjyOtisvaBAvam  |
> yatra dharmAdhrmau sa kAryENa kAlatrayaM ca nOpavartatE |
> tadEtat aSarIratvaM mOkShAKyam ||
>                       [Brahmasutra : 1-1-4]
>
> kUtasthanityatvAnmOkShasya ||
>                      [Brahmasutra; 2-1-14]
>
> tasmAt avidyAkAmakarmOpAdanahEtunivRttau
> svAtmanyavasthAnaM mOkSha iti |
> tadvijnAnat avidyAnivRuttiH mOkShaH iti
> brahmavidyArthA upaniShat AraByate ||
>                     [TaittarIya, Introduction ]
>
> AtmajnAnam sadyOmuktikAraNam ||
>                       [Brahmasutra; 1-1-12]
>                 OM TAT SAT
> In the light of the above teachings, one's present understanding can be
> examined and come to correct understanding after  which no further
> discussions will be possible. Will you kindly examine your understanding in
> the light of Sri Shankara,s teachings with an open mind?
>
> With sAShTAMganamaskArams,
> Sree nivasa Murthy
>
>
> ------------------------------
> *From:* H S Chandramouli via Advaita-l <advaita-l at lists.advaita-
> vedanta.org>
> *To:* Sujal Upadhyay <sujal.u at gmail.com>
> *Cc:* advaita-l <Advaita-l at lists.advaita-vedanta.org>
> *Sent:* Wednesday, 7 September 2016 6:24 PM
> *Subject:* Re: [Advaita-l] How can prANa be Brahman?
>
> Sri Sujal Ji,
>
>
>
> Reg  << One last post in this thread. >>,
>
>
>
> There is absolutely no reason why we should not continue whenever any fresh
> viewpoint comesup. Only reason why I suggested earlier we can bring this to
> a close was because too often the discussions ended leaving a bitter taste
> in the end. I wanted to avoid a repetition. As long as we understand that
> this is a discussion to clarify our understanding and not about winning a
> point, it would be nice to continue. Please feel free to do so.
>
>
>
> Reg  << Just like a bhakta who has had darshan of his IshTa devatA is
> already sAdhana sampanna, so does an adept yogi who has fully awakened
> kuNDalini is sAdhana sampanna. Yoga starts with chitta-vritti nirodha.
>
> Hence both of them (bhata and yogi), need not practice advaita from the
> start. They are the best among disciples (uttama adhikAri). they only need
> to climb final step and realize their true nature through GYAna.>>,
>
>
>
> Absolutely. I concur.
>
>
>
>
>
> Reg  <<  My understanding is this because I believe that, in yoga, if there
> is any way to merge in Brahman i.e. realize Brahman and attain the same
> state that an advaitin abides int, then a yogi need not separately practice
> advaita phisolophy. >>,
>
>
>
>
>
> This is where we disagree. There is no way that through yoga alone Brahman
> can be realized. That is Advaita Sidhanta. It also stands to reason because
> one who follows only the yogic path naturally expects to attain the highest
> state postulated in Yoga darshana.  A Yogi (in the sense you have mentioned
> ) cannot escape transmigration and rebirth as per advaita sidhanta. But you
> are right when you say that he is the best of adhikAris for pursuing the
> path of Jnana as per advaitic sidhanta. In fact, in case of such a sAdhaka,
> both types of “moksha” which I had mentioned earlier  are attained
> practically simultaneously.
>
>
>
>
>
>
>
>