[Advaita-l] vishayananda & brahmananda

[Kathirasan K]

Namaste

Pranipataji's response reminded me of the Jivanmuktananda Lahari attributed
to Shankara:

http://www.kamakoti.org/shlokas/kshlok23.htm

On 3 April 2011 13:28, Br. Pranipata Chaitanya <pranipata at hotmail.com>wrote:

> Hari Om! Pranaams!
>
> Reproducing the notes of Swami Nikhilanandaji on the mantra based on
> baashyam. (©  Swami Nikhilananda, Ramakrishna Center, NY.)
>
> The laughing, rejoicing etc, are all mental, created by the mere will of
> the Self. The Self enjoys these pleasures as an inward spectator only,
> without identifying Himself with either pleasure or pain. He sees them with
> His divine eye. He perceives in all things His Self only. What from a
> relative standpoint are called objects, are to Him Brahman only. The
> statement that all the desires of the Self and all the thoughts of the Self
> come true (8:7:1) and that the knower of the Self laughs,plays,
> rejoices,etc,(8:12:3) and that he weilds unlimited freedom (7:25:2) and
> other similar statements describing the glories and powers of the Self, do
> not conflict with the statement that It is free of all attributes, such as
> seeing, hearing etc. The latter statement is made from the standpoint of
> Pure Consciousness, which admits of no duality, but the former is made from
> the relative standpoint, when the Self is regarded as the innermost essense
> of all phenomenal objects. What is true of the Self is also true of the
> liberated Soul who  has realised his oneness with It. The liberated soul,
> too, ad Pure Consciousness, does not see, hear, or touch any object, because
> objects do not exist as such, in reality.  But fron the relative stand point
> he appears to enjoy food, drink, human company, etc, though even then he
> does not forget his true nature.
>
> > Date: Sat, 2 Apr 2011 19:37:47 -0700
> > From: sgadkari2001 at yahoo.com
> > To: advaita-l at lists.advaita-vedanta.org
> > Subject: [Advaita-l] vishayananda & brahmananda
> >
> > Namaste,
> >
> > Before this thread gets further diverted just would like to remind that
> the
> > discussion
> > on this started with respect to chAndogya 8.12.3. indra has spent three
> terms
> > of 32 years each to learn about waking, dream and deep sleep states. Now
> after
> > another term of 5 years prajApati instructs him apparently about the
> fourth
> > state.
> > The disturbing thing here is - why is it that the text here talks of the
> fourth
> > state in a
> >
> > language that is normally used to describe the dream state? As mentioned
> in my
> > previous post this becomes all the more important because of the direct
> > connection
> >
> > of this part of the chAndogya with gItA 15.16-18.
> > If this section of the chAndogya is not understood to one's satisfaction
> along
> > with
> >
> > the connection to gItA, one should suspect that possibly the most
> important part
> > of gItA remains unclear.
> >
> > Regards,
> > Shrinivas
> >
> ------------------------------------------------------------------------------------------------------------
> >
> >
> > In the case of the Soundarya Lahari, too, by extending the logic of the
> Gita
> > 6th chapter verse, it is not Atma jnAnam that the particular upAsana of
> Devi
> > that is taught there. It could be some preparatory steps to it.  Even
> those
> > who perform saguNa dhyAnam and go to Brahmaloka will have these bhogas
> > there.  The Chandogya mantra and the bhashya and the vyAkhyAna-s hint at
> > this. They separate nirguNa jnAnam and saguNa jnAnam.
> > Regards,
> > subrahmanian.v
> >
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