[Advaita-l] Fwd: Knowledge of Brahman

[Harsha Bhat]

But very next mantra won't says so,as i said...it says when second bird
sees the first bird (in moksha)...second bird forgets its sorrow and become
free from sorrow...but it never says second bird merges with first bird in
moksha as advaithis say


If  I am wrong please correct me...

Harsha Bhat

On Sun, Nov 15, 2015 at 4:19 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Sun, Nov 15, 2015 at 12:38 PM, Harsha Bhat <harsha9519 at gmail.com>
> wrote:
>
>> Subbu Sir,
>>
>>                             If second bird is nirguna brahman,according
>> to advaitha only nirguna brahman exists..that means only second bird
>> exists...
>>
>> Then what is first bird that even exists in moksha ??
>> this is clearly against advaitha ,which says only nirguna brahman (second
>> bird) exists in moksha...
>>
>> You explained already..but as the topic is very complicated and required
>> high level of thinking..Please explain how can this first bird other than
>> nirguna brahman exists even in moksha...
>>
>
> Actually there is only one entity, appearing as two. The jiva bird is an
> imagined identity which the Ishvara bird alone is the reality.  That is
> what is realized by the jiva bird: I am none other than this witness
> chaitanyam.  So, with that realization there cease to be two birds but the
> realization that only one exists always.  So, in moksha only one nirguna
> brahman exists; the need for talking about two birds no longer remains.
>
> Karna was actually Kunti's son.  But all along he knew himself as the son
> of Radha, the foster mother. Only during the Mahabharatha war he was
> informed about his true identity of being Kaunteya. With this knowledge,
> does anything new take place in Karna? No. He simply realizes that he has
> all along been Kaunteya and will be so.  What happened to the
> 'Rādheya'-Karna? He ceases to exist.  This is because, Rādheya-Karna was
> only a misconception.  When right knowledge about his true identity arose,
> the misconception goes.
>
> So is the case with the 'two' birds.  When the jiva realizes he is none
> other than the Ishvara-bird, the jiva-identity ceases.
>
> Trust this helps.
>
> vs
>
>>
>> On Sun, Nov 15, 2015 at 12:32 PM, Harsha Bhat <harsha9519 at gmail.com>
>> wrote:
>>
>>> Please go through this URL:
>>>
>>> https://www.youtube.com/watch?v=HNzE0dJJaV0
>>>
>>> On Sun, Nov 15, 2015 at 12:19 PM, Harsha Bhat <harsha9519 at gmail.com>
>>> wrote:
>>>
>>>> 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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>>>>
>>>>
>>>
>>
>