[Advaita-l] How can prANa be Brahman?

[H S Chandramouli]

Please read as ब्रह्मविद्वरः  व्रह्मविद्वरीयान् (brahmavidvaraH
vrahmavidvarIyAn)  for  ब्रह्मवरः  ब्रह्मवरीयान् (
brahmavaraH  brahmavarIyAn).

Regret the error.

Regards

On Thu, Sep 8, 2016 at 8:40 PM, Venkatraghavan S <agnimile at gmail.com> wrote:

> Namaste Sri Chandramouliji,
>
> Thanks for sharing. I agree with your comments.
>
> Regards
> Venkatraghavan
>
> On Thu, Sep 8, 2016 at 2:22 PM, H S Chandramouli <hschandramouli at gmail.com
> > wrote:
>
>> Sri Ravi Kiran Ji and Sri Venkatraghavan Ji,
>>
>>
>>
>> Reg  << would be interested to hear if one, after having attained ekatva
>> jnAna from
>> Sruti shravanAdi sAdhana and later took recourse to Yogic samAdhi
>> practices
>> (why?) >>,  by Sri Ravi Kiran Ji
>>
>>
>>
>> and  << Yes. Knowledge that I am Brahman is enough, no separate
>> experience is
>> needed.>> by Sri Venkatraghavan Ji,
>>
>>
>>
>> I wanted to clarify on this earlier also, but somehow didn’t. As I had
>> mentioned earlier, there can be  more  than one objective for a sAdhaka.
>> One is “liberation from embodiment”. This is ensured by attaining
>> ekatvajnAna. Second is “freedom from bondage”. This mainly concerns, in
>> addition to the above, absolute eradication of sorrow and begetting
>> happiness. No doubt these also ensue on attainment of jnana, but according
>> to the text Jivanmuktiviveka by Swami Vidyaranya, in the case of sAdhakas
>> who have not fully cultivated वासनाक्षय (vAsanAkShaya) and मनोनाश
>> (manonAsha), due to absence of rigorous practice and being influenced from
>> time to time by fructifying prArabdhakarma that leads to enjoyment,
>> eradication of sorrow and begetting of  happiness is not consistent and
>> stable. Depending upon the intensity of prior practice of वासनाक्षय
>> (vAsanAkShaya) and मनोनाश (manonAsha), they frequently lapse into the
>> normal mode of vyavaharika experience.Thus they partially lose the benefit
>> of jnana attained by them. This showsup in various activities undertaken by
>> them subsequent to jnana. For such sAdhakAs who do not like to forego this
>> possible benefit, vidvat sanyasa is prescribed  which leads on fruition
>> to jivanmukti, “freedom from bondage”. That is why, even Yagnavalkya though
>> being a jnani desires to take to sanyAsa. A jivanmukta is practically all
>> the time enjoying the “bliss of Brahman”. What normal people experience
>> during sushupti (but cannot be enjoyed by them at that time due to being
>> enveloped by avidya) is experienced by the jivanmukta in the waking state
>> itself (as he is enveloped by Brahman) being constantly engrossed on
>> Brahman. This is what is meant by “experiencing Brahman”. Jnanis have been
>> classified into four categories ब्रह्मवित्  ब्रह्मवरः  ब्रह्मवरीयान्
>> ब्रह्मविद्वरिष्ठः (brahmavit  brahmavaraH  brahmavarIyAn
>> brahmavidvariShThaH  ) depending upon the level of वासनाक्षय
>> (vAsanAkShaya) and मनोनाश (manonAsha) achieved by them. ब्रह्मविद्वरिष्ठः
>> (brahmavidvariShThaH ) is another name for jivanmukta. The level of
>> “absolute eradication of sorrow and begetting happiness” increases as the
>> sAdhaka moves from the earlier to the later stage. Even Yagnavalkya is
>> termed a brahmavit only at the time of debating in Janakasabha. This in
>> brief is what is meant by “experiencing” Brahman while in this body itself.
>> Jivanmukta is practically Brahman even while in this body.
>>
>>
>>
>> The above is as per the text Jivanmuktiviveka by Swami Vidyaranya.
>>
>>
>>
>> Pranams and Regards
>>
>>
>>
>