[Advaita-l] jeevo brahmaiva naparaH

[balagopal ramakrishnan]

Namaste,
Apart from the 'BrahmajnAnAvalimAlA' where else does a similar verse appear as ' ardha shlokena pravakshyAmi...' 
Regards
Balagopal 

    On Saturday, 11 March 2017 9:30 AM, Vidyasankar Sundaresan via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
 

 This is a list that has encouraged careful and scholarly discussions from
its inception, even when some topics lead to highly charged atmospheres.
May I point out that in order to maintain that standard, we need to be
careful to cite and quote correctly?

I have not seen any text that says jIva brahmaiva na paraH. The actual pAda
of the verse, as found in the brahmajnAnAvalImAlA, a prakaraNa grantha, is
as follows -

jIva brahmaiva nAparaH, (i.e. na aparaH).

The presence of a-kAra, before the word para, calls for a very different
manner of discussion about the meaning of this sentence. In essence, it
teaches the equation of tvam-pada (jIva) with the tat-pada (brahma), which
only happens along with the realization of the quality of mithyAtva of the
jagat (vAcArambhaNaM nAmadheyaM, that prapanca is only the vyA-karaNa of
the tattvAnyatvAbhyAm anirvacanIya avyAkRta nAmarUpa, etc).

The vast amount of discussion that has taken place, assuming that the
reading is "na paraH" is mostly misleading, with respect to what the verse
is actually saying.

Best regards,
Vidyasankar




On Fri, Mar 10, 2017 at 1:16 AM, balagopal ramakrishnan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
> The part 1 and part 2 of the Bri Up. 1.4.7, namely  'shrushti prakaraNam'
> and 'pravesa prakaraNam' respectively will also help in solving the
> equation :-
> 'Brahma satyam jagan mithya' - by part 1.  'jIvo brahmaiva na parah ' - by
> part 2
> Regards
> Balagopal
> PS: As Sriram Ji rightly said a simple example of gold and ornaments etc
> used in the adhyaropa apavAda method will be more useful in one's initial
> days of learning.  Otherwise the 'mAya' will leave a mumukshu more
> confused. And as he rightly said - most will choose the easiest route - run
> awaaaaay !
>
>
>    On Friday, 10 March 2017 4:35 AM, Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>  praNAms
> Hare Krishna
>
> Jeevo brahmaiva na paraH...jeeva is brahman only.  But fact is that like
> jagat the concept of jeeva also has been treated in two different ways in
> Advaita.  When the jeeva is addressed as shAreeri (shareere sthita)
> parichinna, upAdhi sahita (an individual) etc. the jeeva is nothing but
> talamalanaadi parikalpitam or avidyA kalpitaM.  But when the same jeeva
> viewed from the paramArtha drushti or paripUrNa drushti he (the jeeva) is
> upAdhi rahita, aparichinna, ashareeri brahman only.  Now the question is,
> when the main puport of shruti is Atmaikatva what is the need to talk about
> jeeva and his svarUpa??  And in vedAnta sUtra-s also bAdarAyaNa at some
> places clarifies,  'in this place Ishwara is vivakshita not the jeeva who
> is different from Ishwara' and he is 'etara' (another one) .  When there is
> no two Atma-s where is the need of this distinction ?? It is because like
> jagat which is pratyaksha siddha, jeeva too lOka prasiddha, upAdhi sahita
> jeeva is pratyaksha siddha hence through these two aspects (jeeva and
> jagat)  shruti pointing its finger towards the 'svarUpa' of them.  And that
> svarUpa is nothing but nitya shuddha Buddha mukta brahman.  In this brahman
> only the jeeva (parichinna) is parikalpita like dirt attributed to nirmal
> AkAsha.  (nitya shuddha Buddha mukta svabhave kUtastha nitye ekasmin asange
> paramAtmani tadvipareetaM jaivaM rUpaM vyOmneeva talamalAdi parikalpitaM
> clarifies shankara in sUtra bhAshya).  But we are openly declaring jeeva is
> brahman only na paraH !!?? how??  Because, when this jeeva devoid of upAdhi
> it loses its parichinnatva and realizes its paripUrNatva.  And this
> paripUrNa jnAni look at this nAmarUpAtmaka jagat and realizes that this
> jagat too, like him, in the svarUpa brahman only nothing else!! When jeeva
> and jagat attributed with svatantrAstitva (i.e. upAdhi drushti) it is
> avidyAkalpita only and these jeeva and jagat asarvaM, abrahmaM, asampUrNam
> etc.  Whereas when the same jeeva and jagt viewed from kAraNa drushti or
> svarUpa drushti like jeevO brahmaiva na paraH jagat too brahmam eva na
> paraH.  To drive home this point shruti again and again saying sarvaM
> brahma mayaM, sarvaM khalvidaM brahma, satyanchAnrutancha satyamabhavat
> yadidaM kiMcha, And shankara clarifies this further in ArambhaNAdhikaraNa
> sUtra bhAshya : kAryaM AkAshAdikaM bahuprapanchaM jagat kAraNam paraM
> brahma, tasmAt kAraNAt paramAthatOnanyatvaM vyatirekeNa abhAvaH kAryasya
> avagamyate.  So from the nirupAdhika paramArtha drushti no separate
> existence as such for the jeeva, jagat and Ishwara to put it in different
> compartments because what is there is one without second (neha nAnASti
> kiMchana ekamevAdviteeyaM). Jeeva, jagat and Ishwara all are brahman only
> nothing else.  When these have been viewed separately through upAdhi
> drushti these are avidyA kalpitaM eva.
>
> Someone off the list some days back quoted below as ramaNa's quote :
>
> //quote//
>
> The jiva, world and Isvara are unreal.  They are like the illusion of the
> silver in the mother-of-pearl.  They rise and set and set simultaneously.
> The jiva, world and Isvara are nothing but the Self.
> //unquote//
>
> Hari Hari Hari Bol!!!
> bhaskar
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