[Advaita-l] Fwd: Knowledge of Brahman

[Harsha Bhat]

it is knowledge is brahman.Nirguna brahman don't have knowledge.He is
knowledge.

On Sun, Nov 15, 2015 at 9:42 AM, Durga Janaswamy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om,
>
> Pranams.
>
> Is it  "knowledge of Brahman"? Knowledge is Brahman.
>
> thank you and regards
> -- durga prasad
>
>
> On Sat, Nov 14, 2015 at 10:34 AM, Ravi Kiran via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > In Taittirya, Sruti says..
> >
> > ब्रह्मविदाप्नोति परम् - The knower of Brahman reaches the Supreme.
> >
> > the Sruti having denied all duality in the words “Here is no duality
> > whatever.”(Bṛ. Up. 4-4-19), says
> > ब्रह्म विद् ब्रह्मैव भवति - the knower of Brahman is Brahman Itself.
> > ब्रह्मैव सन्ब्रह्माप्येति - Being but Brahman, he is merged in Brahman,
> > which
> > is untouched by any koshas.
> >
> > So, importance is always to the knowledge of Brahman, the only Reality
> that
> > ever IS...
> >
> >
> > On Sat, Nov 14, 2015 at 11:40 AM, Sunil Bhattacharjya <
> > sunil_bhattacharjya at yahoo.com> wrote:
> >
> > > I will suggest you to read the Taittiriya upanishad to know about the
> > > Koshas. One who has got the knowledge of the paramarthica satya, rather
> > > experienced that  truth, is liberated  forthright and there is not an
> > iota
> > > of doubt, but one is still in his body (of the five koshas). The body
> > will
> > > take its own time to leave and one will have to be alert that one
> remains
> > > sthiraprajna, or else one will fall back into the clutch of Maya. To
> > > understand the Shruti properly one has to
> > > study the Ffifth Veda, so says the Mahabharata. The Fifth Veda is
> replete
> > > with cases where the Jnanis fell in their weak moments. Once one is
> > > Videhamukta the process of Moksha is complete.
> > >
> > >
> > >
> > > On Wednesday, November 11, 2015 7:19 PM, Ravi Kiran <
> > > ravikiranm108 at gmail.com> wrote:
> > >
> > >
> > >
> > >
> > > On Thu, Nov 12, 2015 at 1:24 AM, Sunil Bhattacharjya via Advaita-l <
> > > advaita-l at lists.advaita-vedanta.org> wrote:
> > >
> > > Namaste,
> > > The Upanishada does talk about the five Koshas. After the Jiva  leaves
> > > behind the Sthula sarira, which consists of the Annamaya Kosha and the
> > > Pranamaya Kosha, it is left with Sukshma sarira, which consists of the
> > > three finer Koshas. The Jiva will have to leave the Sukshma sarira too,
> > to
> > > become Videha-mukta, in order to become free from the Maya. It is Maya,
> > > which creates the false division between the Jiva and Brahman.
> > >
> > >
> > > अथाकामयमानः—योऽकामो
> > > निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति,
> > > ब्रह्मैव सन्ब्रह्माप्येति ॥ ६ ॥
> > >
> > > Bri Up - 4.4.6
> > >
> > >
> > > He who sees the Self, as in the state of profound sleep, as
> > > undifferentiated, one without a second, and as the constant light of
> Pure
> > > Intelligence—only this disinterested man has no work and consequently
> no
> > > cause for transmigration; therefore his organs such as that of speech
> do
> > > not depart. Rather this man of realisation is Brahman in this very
> life,
> > > although he seems to have a body. *Being but Brahman, he is merged in
> > > Brahman.* Because he has no desires that cause the limitation of
> > > non-Brahmanhood, therefore ‘being but Brahman he is merged in Brahman’
> in
> > > this very life, not after the body falls. A man of realisation, after
> his
> > > death, has no change of condition—something different from what he was
> in
> > > life, but he is only not connected with another body. This is what is
> > meant
> > > by his becoming ‘merged in
> > > <
> >
> http://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122058.html#page-721
> > >Brahman’;
> > > for if liberation was a change of condition, it would contradict the
> > unity
> > > of the Self that all the Upaniṣads seek to teach. And liberation would
> be
> > > the effect of work, not of knowledge—which nobody would desire.
> Further,
> > it
> > > would become transitory, for nothing that has been produced by an
> action
> > is
> > > seen to be eternal, but liberation is admitted to be eternal, as the
> > Mantra
> > > says, ‘This is the eternal glory (of a knower of Brahman),’ etc. (IV.
> iv.
> > > 23).
> > >
> > > ...
> > >
> > > for the Supreme Self is the only entity that exists. As the Śruti says,
> > > ‘One only without a second’ (Ch. VI. ii. 1.). And there is no other
> > entity
> > > that is bound, whose freedom from bondage, as from fetters, would be
> > > liberation,  the cessation of ignorance alone is commonly called
> > > liberation...
> > >
> > >
> > > तदेष श्लोको भवति ।
> > >     यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
> > >     अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत ॥ इति ।
> > > तद्यथाहिनिर्व्लयनी वल्मीके मृता प्रत्यस्ता शयीत, एवमेवेदं शरीरं शेते,
> > > अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव; सोऽहं भगवते सहस्रं ददामीति
> होवाच
> > > जनको वैदेहः ॥ ७ ॥
> > > .....
> > > But how is it that when the organs have been merged, and the body also
> > has
> > > dissolved in its cause, the liberated sage lives in the body identified
> > > with all, but does not revert to his former embodied existence, which
> is
> > > subject to transmigration? The answer is being given: Here is an
> > > illustration in point. *Just as *in the world *the lifeless slough of a
> > > snake is cast off* by it as no more being a part of itself, *and lies
> in
> > > the ant* - *hill,* or any other nest of a snake, *so does this body,
> > *discarded
> > > as non-self by the liberated man, who corresponds to the snake, *lie*
> > like
> > > dead.
> > > ....
> > > आत्मानं चेद्विजानीयादयमस्मीति पूरुषः ।
> > > किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥ १२ ॥
> > >
> > > If a man knows the Self as ‘I am this,’ then desiring what and for
> whose
> > > sake will he suffer in the wake of the body?
> > > ...
> > >
> > >
> > >
> > >
> > >
> > >
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