[Advaita-l] Dayanand Saraswathi interview - Very interesting stand taken by Swami

[V Subrahmanian]

On Sun, Jan 15, 2017 at 10:17 PM, sreenivasa murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sri Balasubramanian Ramakrishnan,
>    Is it ever possible for a mumukshu to have sAkShAtkAra of Brahman as an
> object ? Does this concept not  contradict the Srutivakya "adRuShTam" , "
> yEnEdaM sarvaM vijAnIti taM kEna vijAniyAt, vijnAtAram arE kEna vijAnIyAt"
> etc. etc. Is Brahman available for sAkShAtkAra? What is brahmasAkShatkAra
> itself? I will be grateful to you if you could explain and clarify it.
>


Sir,

Shankara has used this term to denote the direct realization of the Ātman:

बृहदारण्यकोपनिषद्भाष्यम् । चतुर्थोऽध्यायः । चतुर्थं
ब्राह्मणम् । मन्त्रः १३ - भाष्यम्
किं च यस्य ब्राह्मणस्य, अनुवित्तः अनुलब्धः, प्रतिबुद्धः साक्षात्कृतः, कथम्
? अहमस्मि परं ब्रह्मेत्येवं प्रत्यगात्मत्वेनावगतः,

छान्दोग्योपनिषद्भाष्यम् । अष्टमोऽध्यायः । द्वितीयः
खण्डः । मन्त्रः १ - भाष्यम्
कथं सर्वेषु लोकेषु कामचारो भवतीति, उच्यते — य आत्मानं यथोक्तलक्षणं हृदि
साक्षात्कृतवान् वक्ष्यमाणब्रह्मचर्यादिसाधनसम्पन्नः सन्

केनोपनिषत् पदभाष्य​म् । द्वितीयः खण्डः । मन्त्रः ५ - भाष्यम्
भूतेषु भूतेषु सर्वभूतेषु स्थावरेषु चरेषु च एकमात्मतत्त्वं ब्रह्म विचित्य
विज्ञाय साक्षात्कृत्य धीराः धीमन्तः

श्रीमद्भगवद्गीताभाष्यम् । त्रयोदशोऽध्यायः । श्लोक २ - भाष्यम्
संसारोपरमश्च मम कर्तव्यः क्षेत्रक्षेत्रज्ञविज्ञानेन, ध्यानेन च ईश्वरं
क्षेत्रज्ञं साक्षात्कृत्वा तत्स्वरूपावस्थानेनेति ।

warm regards
subrahmanian.v


> With respectful namaskarams,Sreenivasa Murthy
>
>
>
>
>       From: Balasubramanian Ramakrishnan via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>
>  To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> vedanta.org>; Kripa Shankar <kripa.shankar.0294 at gmail.com>
>  Sent: Sunday, 15 January 2017 4:23 PM
>  Subject: Re: [Advaita-l] Dayanand Saraswathi interview - Very interesting
> stand taken by Swami
>
> You seem have a few misconceptions. Yes, after brahma saakShaatkaara a
> "fall" is possible. Sankara says that the person should take up sannyaasaa
> and become a parivraajaka immediately AFTER saakShaatkaara to avoid this.
> This has been discussed extensively in the list before. No you cannot
> identify a person as a jiivanmukta or not, I.e., an "objective" test is not
> available. That is indeed one of the ideas expressed by the dharmavyAdha
> story or the R^ibhu story in the Vishnu purana.
>
> Furthermore I suggest that you spend some time in introspection on the
> anger you are displaying towards Ramana and his followers. Perhaps he
> wasn't a jiivanmukta, so what part of their behavior is creating so much
> agitation in you?
>
> Rama
>
> On Sat, Jan 14, 2017 at 9:06 AM Kripa Shankar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Ok, let's assume so. Still he said - he may not have been a jiivanmuukta.
> > Does that mean inspite of brahmatma saakshatkara, Jivanmukti is doubtful?
> > This is why your arguments are far fetched. Because you already arrive at
> > the conclusion first, then you try to reconcile with/justify it.
> >
> >
> >
> > If we cannot determine if a person is jivanmukta or not, is Jivanmukti a
> > mere abstract idea? Is Moksha a speculation? Because otherwise, there is
> no
> > proof if the jnani is reborn or not.
> >
> > ‎
> >
> >
> >
> >
> >
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