[Advaita-l] The Jivatma is in reality iall-pervasive - Bhavishya purana

[V Subrahmanian]

In this chapter, while it is said that as a result of an upasana, the
worshiper becomes liberated, he is free from all sins, without faults,
without sorrows, is all-pervading and becomes united with the omniscient
Parabrahman who is of the form of Surya:
भविष्यपुराणम् /पर्व १ (ब्राह्मपर्व)/अध्यायः १६२
https://sa.wikisource.org/s/m8s
<https://l.facebook.com/l.php?u=https%3A%2F%2Fsa.wikisource.org%2Fs%2Fm8s%3Ffbclid%3DIwAR3y3d0JUxRLWkDCMKZlfAyilUBez8b3bzT015knwMTL1vxwvnkoFVHu78s&h=AT0sm-MjFGaF7mCaPjESoOuqH56K_z6_s5JaEo3J6IDt2slgYXiH7YGy3z0puvYtl0aq7jAU4MnuaAwxHwLrCBD6aiht_tEtUtvnUnMKWSQKwbNH1zFob4x_Q_Ynr8ps5U0o&__tn__=-UK-R&c[0]=AT0cz59Vb1Ntx44XALLLuaf1nh4McSUVMZTsP00_EIsVIc4lUqR4ORL-JwSVssRLKoyBOR0sXpP10LqRv30cgug9Xk6haGzAoG0Vnr4S-OLrzw1IK0Uoumml953k8waXRkFh>
सकृदेव तु यः कुर्याद्व्योम भरतसत्तम ।।
यत्फलं हि भवेत्तस्य तन्मे निगदतः शृणु ।। १८ ।।
सर्वपापविनिर्मुक्तः सर्वदुःखविवर्जितः ।।
निष्कलः सर्वगो भूत्वा प्रविशेत्परमव्ययम् ।।
Atman is all-pervading, says the Vishnu Purana too:
In the Vishnu Purana, in the Ribhu - Nidagha dialogue, Ribhu asks: Where do
you live? Where are you headed to? Where are you coming from? And Nidagha's
answer to the questions are
क्व निवासस्तवेत्युक्तं क्व गन्तासि च यत्त्वया ।
कुताश्चागम्यते तत्र त्रितयेपि निबोध मेः ॥ 2.15.23 ॥
पुमान्सर्वगतो व्यापी आकाशवदयं यतः ।
कुतः कुत्र क्व गन्तासीत्येतदप्यर्थवत्कथम् ॥ 2.15.24॥
सोऽहं गन्ता न चागन्ता नैकदेशनिकेतनः ।
Atman is all-pervading, like the ether. For this reason, the questions
'from where, to where, etc.' are meaningless. I (Atman) am neither going
nor coming. Because Atman is not a thing that exists in a specific location.
This idea can be found again in the Vishnu Purana:
एको व्यापी समः शुद्धो निर्गुणः प्रकृतेः परः ।
जन्मवृद्ध्यादिरहित आत्मा सर्वगतोव्ययः ॥ 2.14.29॥
परज्ञानमयो सद्भिर्नामजात्यादिभिर्विभुः ।
न योगवान्न युक्तोभून्नैव पार्थिव योक्ष्यते ॥ 2.14.30 ॥
तस्यात्मपरदेहेषु सतोप्येकमयं हि यत् ।
विज्ञानं परमार्थोऽसौ द्वैतिनोऽतथ्यदर्शिनः ॥ 2.14.31 ॥
In the Bhagavad Gita too in Chapter 2:
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥
The context in the Bh.Gita: When Arjuna grieves at the possible death of
Bhishma, Drona, etc. due to the war, Krishna teaches that the bodily form
of Bhishma, etc. is perishable, while the eternal, all-pervading, Atman is
not.
All-pervasiveness is the cause of eternity. A finite object cannot be
eternal. There is no doubt in Arjuna that the Supreme Brahman will be
destroyed. His concern is about the destruction of Bhishma, Drona, etc. who
are jivas. In this scenario, Krishna teaches about the true nature of
Bhishma, etc. It can be judged from the context that the traits that are
stated here are as undoubtedly about the nature of the individual jiva and
not the Paramatma.
Only in Advaita, among the Vedantists, it is held that the true nature of
the jivaAtman is omnipresent.
Om