What does the term embodied mean?

[Dutta]

namaste
one thing is in my mind .
adhibhutah ksharam bhava purushah cha adhidevatam means body is perishable where the purushah is adhidev .
now sahastra shirshah purushah is God so its Anshah is purushah .
and adhiyagyah Aham Eva means it is sahastra shirshah as said earlier .
so bodied is purushah or the light of the source .
but I am not very sure so any comment if any ?
jai Sri krsna

namaste
so find what bodied ..is kutashthah..now this is live or the light object which lights with super light keeping in mind .. kutashthah.. Aksharah.. means doubt being Advaitha .
JSK

[Dutta]

namaste
so find what bodied ..is kutashthah..now this is live or the light object which lights with super light keeping in mind .. kutashthah.. Aksharah.. means doubt being Advaitha .
JSK

Namaste
let us do some home work .
gita says be .. Shruti parayanah..ch 13.
no doubt our four fathers were or were not so technologist that time but they have enough time to think over soul .
refer the translation by sir Ralph Griffith 8/10/10 Mandalam rigveda , it says that deva souls are watching our activities day and night and naturally not embodied .
now refer ch 8 of Gita which refers for deva or pitar souls , free and returning in uttarayanam and dakshirayanam resp .
now ref ch 15 of Gita ... Na tad bhasayate surya na shashankah na pavkah ..
and aham margshirshah month am ch 10.
if you watch the purnima of margshirshah in the evening there remains NO SUN AND MOON DOES NOT SHINE ONLY SHAPE LOOKS AND OF COURSE NO FIRE ANYWHERE BUT you will the aura very powerful , what is that ?
that is the embodied part the soul , super soul and advaita of course living in every body every nature and all .
any correction pl .
jai Sri krsna

[Dutta]

I've come across this word a lot while going through books on advaita, but im not sure what it means. There are several meanings of it in the dictionary.
Need help.

Namaste
i have come across another word as sharirnah...means embodied .
lord says ..antvantu ime deha ..and sharirnah nityasya , means embodied imperishable .
you can search in google that one baba in India is not eating and drinking since last 40 yrs and says that he will never die .
but that is wrong as he growing old day by day and hence the body is going to perish but the sharirnah or embodied is as young as was .
so ch 7 declares as scientifically is this soul to know .
no member I find is giving time to this discussion , even mr jopmala who was very clear of his stand on Dvaita advaita is not coming to contribute .
jai Sri krsna

[ameyAtmA]

bodied moves where space does not ..so this not proper
jai sri krsna

Namaste Dutta and RedDragon

This is where BG14.27 bramhaNo hi pratishThAham .. comes into play.
Imagine the subtlest of the subtle paramAtmA as the substratum of all appearances including the jiva subtle bodies. So the transmigrating body , is accompanied by the Highest, paramAtmA as it transmigrates, exactly as Shri KRshNa is with "me" all along.

Advaita has to be experienced, not deciphered from books.
Leave alone the omniscience, but as a first step, focus on the experience within yourself.

Only those who have found the One in their heart, are on this path of adhyAtma.
Otherwise, it is easy for atheists also, to claim, I am IT without experiencing that the paramAtmA is walking with "you".

So it boils down to erroneous identification of the tvam-padArtha in the mahAvAkya Tat tvam asi.
If you identify your ordinary mAnas-buddhI-ahaMkAr as the tvam and say "I am Brahman'' that is ovbiously wrong.

The timetested question , if KRshNa is with me all the time, why do people run to VrundAvan and GokuL and search for Him there?? If GokuL is where we are supposed to find Him, then Who is that One who is always with me no matter where I go or live??

THAT ONE by my side is the paramAtmA, and now read Bhagvad GeetA chapter 15 Purushottam Yog.

So the mind-intellect-ego-driven lower purush is purush, but the paramAtmA Who was always by your side is that Uttam Purush of BG 15! He is that Purushottam!

And tat tvam asi Shvetaketo! , not the mind-intellect-ego (the wrong tvam-padArtha), but only after following BG 15.1,2,3,4,5,6 --- nirmAna moha jita sanga dosha ? (transcended requirement for mAn - honor and moha - temptation)
Cutting the upside down ashwattha tree of saMsAr at its roots?
after vairAgya has dawned, the guNas are transcended , particularly raag-dvesh (attraction, aversion ) , attachment to needing people, needing respect, needing honor, needing .... ?
Have the 3 eshNas been conquered -
-- putrashNA (desire for disciples and a following, over-attachment to / over-worrying for own children, desire for children, demanding their respect and authority)
-- lokeshNA (desire for fame) [acc. to me the official license to NOT having lokeshNA is a gift , a blessing, piece of cake if you love solitude, living like a recluse comes naturally, and don't want to be bothered by anyone ]
-- vitteshNA (desire for wealth , possessions apart from the bare necessities of the body - interconnected with lokeshNa and putreshNA becs lack of vitteshNa is easier for the recluse)


Now, even if there are 2 dwelling in the heart, Devotee and God, it is not dvaita, it is advaita once one accepts that that ONE is the real I.

This is why those with this experience always find a gap between the worship of Deva forms in Temples, versus walking with Mukunda wherever you go, just you and Him. This is if and when that Mukunda appears and then lives in the heart (be it with form or formless , that is irrelevant).

People confuse you by saying "bhAv has appeared in you" or "You have bhAv" but that is wrong. You do not get some "bhAv" by itself unless the ParamAtmA instills that bhAv in you by appearing in your heart.

At the end of the dual journey of bhakta-bhagavAn is advaita where you can have the cake and eat it too.

Advaita does not mean some theory where you just decide "I am Brahman' because the shruti says so"

It is this advaita that does NOT contradict BG Chapter 15 Purushottam Yog, where the ego has no demand in the glory of the sacchidAdanda Purushottam ParamAtmA.

[ameyAtmA]

To explain how paramAtmA accompanies the subtle body (but some are aware of Him, others are not) -- and the BG 15 Purushottam Yog,

TukArAm MahArAj 's abhanga is a very good example :

Jethe jAto tethe tu mAzA sAngAti
Wherever I go , You are my companion, O Lord .
chAlaveesi hAti dharoniyA
You take me for a walk by holding my hand

chAlo vATe Amhi tuzAchi AdhAra
We walk the path You pave for us, and You are our only support

chAlavisi bhAra save mAzA
You are actually carrying my burden of this life
bolo jAtA baraLa karasi te neeTa
meli laaja dheeTa kelo devA
Because of Your association I have given up the need for honor in society,
tukA mhaNe AtA kheLato kautuke
Says TukA (the poet of this abhanga, TukArAm), that now I simply play (and bask in Your sunshine) , admiring You all along - that is all I have to do since You are taking care of my worldly life.
chAli tuze sukha antarmAhi
Now Your bliss fills this heart [since You are the embodiment of bliss]

Here the words "I me and my" point to the devotee's ordinary definition of min-intellect-ego.

Conversely, I would say , not only that You accompany me wherever I go, I shall go wherever You take me, Dear Lord of the heart, Purushottam paramAtmA.

That completes the round circle of bhajan that expresses first observation , then dependence and finally full surrender.

[Dutta]

That completes the round circle of bhajan that expresses first observation , then dependence and finally full surrender.
wonderful
so ameyatma namaste
it is your name explains but how ?
shloka 18/2 ,how you will like to explain...tasmat yudhasva OR tasmat yujjasva .
and if yudhasva so why ?
JSK

[ameyAtmA]

That completes the round circle of bhajan that expresses first observation , then dependence and finally full surrender.
wonderful
so ameyatma namaste
it is your name explains but how ?
shloka 18/2 ,how you will like to explain...tasmat yudhasva OR tasmat yujjasva .
and if yudhasva so why ?
JSK

Jai Shri KRshNa ~

BG 18.2 does not say any tasmAd xyz. Did you mean BG2.37 - tasmAd yuddhastva or BG2.50 tasmAd yogAya yujjasva or 6.46 tasmAd yogi bhavArjuna ? or numerous other places where Shri KRshNa says conclusively (tasmAd) "Therefore O Arjuna, get up (uttishTha) with determination to fight [injustice] / be in yog / be a yogi / act giving up attachment to fruits (Asakta satatam... )" ?
There are many verses in the Gita where KRshNa says tasmAd. Simple explanation of the verses:

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: || BG 2.37

Either way if you win you get heaven, if you lose you will be remembered as a martyr for good cause.
Therefore, O Arjuna, get up with determination to fight injustice, not for your ego, but for the greater good, for what is right and righteous. Be My instrument, without getting erroneously attached to the body as yourself. Pave the way O Arjun, for the upcoming generations to see what is acceptable and what is not.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || BG 2.50

Practice of karma yoga - action without attachment to fruits - will result in no result/consequence good/bad. This is [karma] yog. Therefore, strive for Yog, the art of right action which will bear no consequence. What that means is, do not act from the platform of the ego, or mistakenly think you are the "doer" of actions - you as in body and its koshas - mind, intellect, bodily strength. It is all a part of prakRuti. Taking credit for actions is erroneous because nothing is yours - it is all supplied to you. It is this doership that causes suffering eventually - whether by giving rise to pride in good actions or regret/frustration/dismay when things do not go right.

तपस्विभ्योऽधिकोयोगी ज्ञानिभ्योऽपिमतोऽधिक:|
कर्मिभ्यश्चाधिकोयोगी तस्माद्योगीभवार्जुन|| BG 6.46

A Yogi is superior to the tapasvi (ascetic without yog and knowledge), jnAn-yogi (without yog in Me), and one on the path of karma (action) but without communion with Me, and performing good actions (e.g. ved yadnya or agnihotra) with expectation of puNya from the platform of the false ego.
Therefore, O Arjun, be a Yogi.

Further KRshNa goes on : That one among Yogis who is devoted to Me is the best Yogi. (BG 6.47)

Here, all these tasmAd s boil down to recognizing the paramAtmA in us and transcending the ego tied to the local body. Devotion to the paramAtmA is the win-win situation acc. to BG 6.47. Here, one has to understand the secret meaning of devotion -- its ultimate meaning is union with paramAtmA which essentially means dissolving the ego-self.

[ameyAtmA]

I think you meant 2.18 , not 18.2 , I see now, the relevance to the discussion.

अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: |
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || BG 2.18

The body is perishable. The One inside the body - AtmA -- is indestructible, and aprameya (immeasurable, infinite!)
Therefore O Arjun, fight injustice for Me, as My instrument, not for your ego, but for the world, the greater good, for justice. Work for Me.

1. Whom is KRshNa asking to fight injustice? The body-mind-intellect-ego that identifies itself as Arjun. So if someone argues "how can AtmA fight" that question does not apply.

2. ShareeriNah is aprameya -- immeasurable. Who is aprameya and anAshi? Certainly not the subtle body. The fact that subtle body transmigrates (or not) , means that it survives after death of physical body. What do you think lives as a devotee in Golok , VaikunTha, Kailash or Devi dhAm? It is a very very pure purified form of the subtle body. A very pure mind, with a very pure and sheer layer of ego (like sheer fabric?) , a very focused meditative buddhi by the grace of [param]AtmA. In short it is Brahman-paramAtmA-BhagavAn performing leelA with Himself. This is also a derivation of the ultimate for the purpose of LeelA.

So you see , there is no separate individual called jeevAtmA expect for being the subtle body supported by the substratum of the immeasurable [param]AtmA.
This is why from the reference platform of advaita, there is only AtmA (no jeev-param distinction).

This aprameya -- used for shareeriNah explains GambhirAnand ji's translation -- that RedDragon brought up on this thread, and there also I have said the same thing -- that subtle body is nothing without its infinite Ishwar - [param]AtmA. What power does it have to "transmigrate" ? So Who is doing the transmigration? Who is facilitating or enabling it? Obviously the One and only [param]AtmA --- in accordance with the likes-dislikes, raag-dvesh , vAsanA-icchA (wishes) of the specific jeev, but without getting entangled. The entangled purush has no power to transmigrate on his own without the support of [param]AtmA who is Uttam Purush.

[Dutta]

thank you
yes it is 18/2 ch
Antavanta ime dehaa nityasyoktaah shareerinah;Anaashino’prameyasya tasmaad yudhyaswa bhaarata.
the position at that time being dharma fight so yudhyaswa was justified .
when the sanatan dharma principle applies it means yujjaswa and therefore for this time when gita rules the peace ,
is yujjaswa right ?
and if yes what next as per gita?
JSK

[Dutta]

Namaste
let us again discuss embodied in advaita concept .
i was listening isha foundation Sadguru .
how he described this concept beautifully . He said that never we find the temples of brahma or Vishnu in such a quantity as we find shivalingams .
Now I define it in my ways.....keeping in mind the embodied advaita , why because the ultimate truth is the death and the death in trayambakam concept is just universally union with the ultimate energy and hence yoga being Union and not addition and following the rigveda concept .. Vishnoh yat paramam padam Sada pashyanti suryah... and Gita ... Prakashyati Bharat .
now look to ramcharitmanas, svahi arandu kalaptaru tyagi means cherishing the body for some years people they stupid leave the ultimate .
in fact cherishing the body is just business but the business of ignorants .
krsna .. Vyayasatmika buddhi samadhau na vidhiyate .. Means such stupid do not know even the profession which is loving to holy feet of lord .
what Arjuna says... Ajanata mahimanam tavedam ...and not najanata mahimanam tavedam , as due to ignorance and not willfully , O lord pardon me .
so embodied as advaita , how you find friends ?
jai Sri krsna