[Advaita-l] jeevo brahmaiva naparaH

[H S Chandramouli]

On Fri, Mar 17, 2017 at 12:25 PM, balagopal ramakrishnan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

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

As mentioned earlier, the same verse appears in " Vedanta Dindima ".

Regards

On Fri, Mar 17, 2017 at 12:25 PM, balagopal ramakrishnan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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