[Advaita-l] How can prANa be Brahman?

[Sujal Upadhyay]

Namaste Venkatraghvan ji,

Destruction of mind and not 'destruction of mind only through Yogic
process' is necessary for moksha.
Here in reply to Krishnamoorthy ji, I explained in brief, but in the
article, I have explained various ways.
The thing is that even after kuNDalini is fully activated and reaches
sahasrAra, the journey is not complete. One has to abide in non-dual
brahman. It is here that advaita approach is used. Yoga Upanishads say that
both Yoga and Jnana are necessary for moksha. They sing glory of yoga and
Jnana.

Brahman can only be realised by Jnana alone as you are already that
Brahman. So it is called as 'prAptasya prApti' - achieving that which is
already achieved. Hence it is said, one has to realise oneself as Brahman.
the process of yoga, helps one concentrate and make one ready from
BrahmaGYana. No disturbance occurs for the one adept in yoga.

In simple words
1. Reach a state very near to yoga.
2. with Jnana, realise true nature

In the state of yoga or as nAtha yogis say, samarasya, one experiences 'I
am one with paramAtmA (Brahman). There is still duality. Hence Jnana is
necessary to enter into non-dual state. This is my personal understanding.

What pramANa is being used to generate jnAna in the yogic process? None of
> the six pramANas are being invoked in samAdhi or in the destruction of
> vAsanAs through the process you describe.
>
> In fact if the mind itself is resolved in nirvikalpa samAdhi, there is no
> pramAta even, so how can jnAna be generated then without a pramAta or a
> pramANa?
>

I guess you already got answer. Final emancipation is only by the way of
Jnana - the advaita way - ajAti vAda. Else only by meditating i.e. making
an effort, one can realize Brahman. This is not true. We are already
Brahman. Just be in your natural state.

> So jnAna isn't the cause for abidance in Brahman. How can you agree then
> that moksha is attained through jnAna  alone?
>
Or are you saying that abidance in Brahman is not moksha?
>
Abidance in Brahman means nirvikalp samAdhi, not moksha. One still has to
make an effort to abide in Brahman. In words of Sri Ramana Maharsih, sahaja
samAdhi i.e. permanent rooting in Brahman, is moksha.

Sri Ramakrishna's guru Totapuri taught advaita to Sri Ramakrishna. Since he
taught advaita and by his teachings Sri Ramakrishna also entered into
nirvikalpa samAdhi, hence even Totapuri used to experience this state, but
after meditation is over, he used to stay in duality. That is why he didnt
experience Brahman in everything in waking state and got angry when someone
ignited cigerette (bidi) from dhUni. To abide in your natural state should
not involve any effort. It is natural to be just you :)


​Hari ​
OM

Sujal

On Tue, Sep 6, 2016 at 2:27 PM, Venkatraghavan S <agnimile at gmail.com> wrote:

> Namaste Sujal ji,
>
> //Without any desires and
> thoughts, there is no mind. Hence mind too is destroyed. This results into
> permanent abiding in Brahman//
>
> Just so that it is clear to me, are you saying that the yogic process of
> "destruction of the mind" is the only way for permanent abidance in
> Brahman, or moksha?
> You also say:
> //If it is not free then Brahman will become bound
> and Atman or Brahman can be realised only be karma and not GYAna (Jnana).//
>
> So it appears to me you agree that Brahman can be realised through jnAna
> alone, not karma. How does that reconcile with the yogic process you
> outline above - which is certainly not jnAna.
>
> What pramANa is being used to generate jnAna in the yogic process? None of
> the six pramANas are being invoked in samAdhi or in the destruction of
> vAsanAs through the process you describe.
>
> In fact if the mind itself is resolved in nirvikalpa samAdhi, there is no
> pramAta even, so how can jnAna be generated then without a pramAta or a
> pramANa?
>
> So jnAna isn't the cause for abidance in Brahman. How can you agree then
> that moksha is attained through jnAna  alone?
>
> Or are you saying that abidance in Brahman is not moksha?
>
> Regards,
> Venkatraghavan
>
>