[Advaita-l] How can prANa be Brahman?

[Ravi Kiran]

Sri Chandramouli Ji

>From the JMV text shared, it is noted and it is clear that the emphasis is
on jnAna nishTa, with recourse to ekatva jnAna attained through Sruti
shravanA, all the way, till the upAdhi drops..the means/methods discussed
paving way for providing conducive environment to be in jnAna sthithi
always, all the way.. the classification ( vyavahArika) also based on the
nischayAtmaka of the ekatva jnAna attained earlier ..

However, if one claims, based on pramAna and sva anubhava, that this ekatva
jnAna from Sruti is necessary but not sufficient for experiencing Brahman
(prajnA) and the need for secondary jnAna (Atma sAkshAtkAra or AtmAvagati
or Atma darshana) through nirvikalpaka samAdhi (NS) for destroying further
avidyA beeja remnants/residues ( not destroyed or sublated from the ekatva
jnAna attained from Sruti mahA vAkya, which is only an indirect knowledge
obtained from instruction manual), would be interested to hear more details
of such NS jnAna, one has attained in NS.

Thanks



On Thu, Sep 8, 2016 at 6:52 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Ravi Kiran Ji and Sri Venkatraghavan Ji,
>
>
>
> Reg  << would be interested to hear if one, after having attained ekatva
> jnAna from
> Sruti shravanAdi sAdhana and later took recourse to Yogic samAdhi practices
> (why?) >>,  by Sri Ravi Kiran Ji
>
>
>
> and  << Yes. Knowledge that I am Brahman is enough, no separate
> experience is
> needed.>> by Sri Venkatraghavan Ji,
>
>
>
> I wanted to clarify on this earlier also, but somehow didn’t. As I had
> mentioned earlier, there can be  more  than one objective for a sAdhaka.
> One is “liberation from embodiment”. This is ensured by attaining
> ekatvajnAna. Second is “freedom from bondage”. This mainly concerns, in
> addition to the above, absolute eradication of sorrow and begetting
> happiness. No doubt these also ensue on attainment of jnana, but according
> to the text Jivanmuktiviveka by Swami Vidyaranya, in the case of sAdhakas
> who have not fully cultivated वासनाक्षय (vAsanAkShaya) and मनोनाश
> (manonAsha), due to absence of rigorous practice and being influenced from
> time to time by fructifying prArabdhakarma that leads to enjoyment,
> eradication of sorrow and begetting of  happiness is not consistent and
> stable. Depending upon the intensity of prior practice of वासनाक्षय
> (vAsanAkShaya) and मनोनाश (manonAsha), they frequently lapse into the
> normal mode of vyavaharika experience.Thus they partially lose the benefit
> of jnana attained by them. This showsup in various activities undertaken by
> them subsequent to jnana. For such sAdhakAs who do not like to forego this
> possible benefit, vidvat sanyasa is prescribed  which leads on fruition
> to jivanmukti, “freedom from bondage”. That is why, even Yagnavalkya though
> being a jnani desires to take to sanyAsa. A jivanmukta is practically all
> the time enjoying the “bliss of Brahman”. What normal people experience
> during sushupti (but cannot be enjoyed by them at that time due to being
> enveloped by avidya) is experienced by the jivanmukta in the waking state
> itself (as he is enveloped by Brahman) being constantly engrossed on
> Brahman. This is what is meant by “experiencing Brahman”. Jnanis have been
> classified into four categories ब्रह्मवित्  ब्रह्मवरः  ब्रह्मवरीयान्
> ब्रह्मविद्वरिष्ठः (brahmavit  brahmavaraH  brahmavarIyAn
> brahmavidvariShThaH  ) depending upon the level of वासनाक्षय
> (vAsanAkShaya) and मनोनाश (manonAsha) achieved by them. ब्रह्मविद्वरिष्ठः
> (brahmavidvariShThaH ) is another name for jivanmukta. The level of
> “absolute eradication of sorrow and begetting happiness” increases as the
> sAdhaka moves from the earlier to the later stage. Even Yagnavalkya is
> termed a brahmavit only at the time of debating in Janakasabha. This in
> brief is what is meant by “experiencing” Brahman while in this body itself.
> Jivanmukta is practically Brahman even while in this body.
>
>
>
> The above is as per the text Jivanmuktiviveka by Swami Vidyaranya.
>
>
>
> Pranams and Regards
>
>
>