[Advaita-l] Sri Shankara Declares

[KALPANA MANSI]

 pranam sir.
Thank you, sir,  such a brief explanation of the Avasthatraya vicar.  sir,
here I have little doubt, can we compare these three to with the Satta
trays or the three levels of reality.please suggest me?

 Thanking you
kalpana

2018-04-01 20:13 GMT+05:30 sreenivasa murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> Dear friends,Sri Shankara Writes :
> Sri Shankara’s Teachings
>
> (1) ParamEva brahmaavikRutam upAdhisaMparkAt
> jIvaBAvEna avatiShThatE || [Brahmasutra: 2-3-18]
>
> परमेव ब्रह्म अविकृतमुपाधिसम्पर्काज्जीवभावेनावतिष्ठते
>
> Supreme Brahman,that remains in the form of individual soul owing to the
> contact with thelimiting adjuncts. [Panoli, p. 700]
>
>
>
> (2) jnaHnityacaitanyaH ayamAtmA || [Brahmasutra: 2-3-18]
>
>
>
> ज्ञः नित्यचैतन्योऽयमात्मा
>
> We say, thissoul is eternally intelligent. [Panoli, p. 700]
>
>
> (3)nAtmA jIvaH utpadyateE | kasmAt | aSrutEH || [Brahmasutra: 2-3-17]
>
>
>
> नात्मा जीव उत्पद्यत इति| कस्मात् ? अश्रुतेः;
>
> Theindividual soul called Jiva has no origination.  Why? Because there is
> nomention of it in the sruti-text. [Panoli, p. 696]
>
>
>
> (4) tathAajatvam, avikAritvam, avikRutasyaiva brahmaNaH
>
> jIvAtmanAavasthAnaM brahmAtmanA ca iti || [Brahmasutra: 2-3-17]
>
> तथा अजत्वम् अविकारित्वम् अविकृतस्यैव ब्रह्मणो जीवात्मनावस्थानं
> ब्रह्मात्मना चेति
>
> …so also isunderstood its birthlessness and changelessness as well as the
> state ofunmodified Brahman becoming the individual soul which finds itself
> one withBrahman. [Panoli, p. 696]
>
> (5) स्वयं प्रसिद्धं ह्येतच्छारीरस्य ब्रह्मात्मत्वमुपदिश्यते, न
> यत्नान्तरप्रसाध्यम्[BSB 2.1.14]
>
> The identityof the jiva and Brahman now taught is a self-established truth
> and it isnot to be got accomplished through any other effort. [Panoli, p.
> 490]
>
>
>
> BSB 2.1.6: SrautaTarka:
>
> (6)स्वप्नान्तबुद्धान्तयोरुभयोरितरेतरव्यभिचारादात्मनोऽनन्वागतत्वम्,
> सम्प्रसादे च प्रपञ्चपरित्यागेन सदात्मना सम्पत्तेर्निष्प्रपञ्चसदात्मत्वम्,
> प्रपञ्चस्य ब्रह्मप्रभवत्वात्कार्यकारणानन्यत्वन्यायेन ब्रह्माव्यतिरेकः —
> इत्येवंजातीयकः ;
>
> svapnāntabuddhāntayorubhayoritaretaravyabhicārādātmano'nanvāgatatvam,samprasāde
> ca prapañcaparityāgena sadātmanā sampatterniṣprapañcasadātmatvam,
> prapañcasyabrahmaprabhavatvātkāryakāraṇānanyatvanyāyena brahmāvyatirekaḥ
> — ityevaṁjātīyakaḥ
>
> 1.    The sleep and waking state are both exclusive ofeach other. Hence
> the experiencing soul is not connected with the attributes ofthese two
> states.
>
> 2.    But in the state of deep sleep, the soul is freefrom
> all worldly attachments and therefore of the nature of theSelf that is
> Existence. Thus, it must be the self that is supreme.
>
> 3.    Since the creation has originated from Brahman,and since the law
> is that the effect is not different from the cause,creation must
> be non-different from Brahman. [BSB 2.1.6]
> [trans., V. Panoli, pp. 468-469; and Swami Gambhirananda, p. 314]
>
> The above teachings of Sri Acarya Shankara had a very profound effect
> during the journey from "nAnu" (me) to "tAnu" (Self)
>
> I am sharing these teachings with like minded persons.
>
> With respectful namaskars,
>
> Sreenivasa Murthy
>
>
>
>
>
>
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