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Thread: Aham Brahmasmi -2 - Discussion on Scriptures

  1. #21
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste,

    Bhagwad Gita tells us, “There is nothing as purifying as Knowledge”. Discussion on scriptures is one of the steps towards (theoretical) Knowledge. AdhyAtmopanishad talks on Advaitic nature of self and Self and advises ways to realise Self.

    Some verses from Adhyatmaopanishad :

    GhatAkAsham mahAkAshmivAtmAnam mahAkAshe parAtmani |
    VilapyAkhandbhAvena tooshNIm bhava sadA mune ||7||
    SvaprakAshamadhishThAyam svayam bhUya sadAtmanA |
    BrahmANdampi piNdANdam tyajyatAm malabhANdavat||8||
    chidAtmani sadAnande dehArUdhmahmdhiyam |
    niveshyam lingmutrsrijya kevalobhava sarvadA ||9||
    yatraisha jadadAbhAsho darpaNantahpuram yathA |
    tadbrahmAhamiti gyAtvA kritkrityo bhAvAnagha ||10||


    GhtAkAsham = Ghat (Jar) + AkAsham (space) = Space in the jar
    mhAkAshmivAtmAnam = mahAkAsham (the Infinite Space) + iva (alone) + AtmAnam (self)
    mahAkAshe parAtmani = into Infinite Space + ParmAtmA (God)
    vilApAkhaNdabhAvena = vilApyA (dissolving) + akhaNdabhAvena (without any sense of duality )
    tushNIm = peaceful / without any disturbance
    bhava = become
    sadA = always
    mune = O’ Muni (sage)


    => O’ Muni, as space in the jar is dissolved into the Infinite space (on breaking of the jar), so dissolve (your) self into the Infinite God (Self) without any sense of duality and attain everlasting peaceful state.


    svaprakAsham = self illuminated (illuminated by itself)
    adhisThAyam = the support, the substratum
    svayam bhUya sadAtmanA = oneself become Self
    BrahmANdamapi = BrahmANada (Universe) too
    piNdAdam = body
    tyajyatAm = discarding
    malabhANdavat = pot filled with excreta


    => Become the self-illumined, the substratum (of all) Self by discarding this body and this universe in the same manner as (one should discard) a pot filled with excreta.


    chidAtmani = Self that is consciousness
    sadAnande = always in bliss
    dehArUdhamahmdhiyam = deharUdha (mounted over the body) + aham (ego, i-ness) + dhiyam (buddhi)
    niveshyam = should impose upon
    lingamutsrijya = discarding the linga sharira (subtle body)
    kevalobhava = be kevala (non-dual Self) --- stay as non-dual Self
    sarvadA = always


    => Imposing the ahamKAr (i-ness) mounted upon the body on ever blissful Self that is Consciousness and discarding the subtle body (linga sharIra) stay always as Non-dual Self.

    yatraisha = yatra (where) + esha (this)
    jagadAbhAso = jagat (world) + AbhAsah = world is perceived (apparently)
    darpANtahpuram yathA = darpaNtah (in the mirror) + puram (city)
    + yatha ( As)
    tadbrahmAhamiti = tat (that) + Brahman + aham+ iti = I am that Braham alone
    gyAtvA = by knowing
    kritkrityo = kritkrityah (having attained the ultimate)
    bhavAnagha = bhava (become) +anagha (sinless)


    => Knowing that “I am that Brahman” alone, in which this world is perceived, in the same manner as a city is perceived in a mirror, be Kritkritya, O’ sinless !

    OM
    Last edited by devotee; 17 June 2012 at 09:37 AM.
    "Om Namo Bhagvate Vaasudevaye"

  2. #22
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste,

    Let's analyse the verses we have taken. It gives us useful insight into nature of self (Individualised Consciousness) and Self.

    These verses tell us that the relationship between the Jeeva and Brahman is like the space in the jar and the Infinite Space which covers everything. What is the Jar which separates the jar-space (self) from the Infinite space (Self) ? Is it the body ? Is it the subtle body ? What is it that separates Jeeva and Brahman ?

    The third verse (verse 9) tells us that i-ness which is superimposed on the body and the linga sharira (subtle body) has to be discarded and has to be superimposed upon ever blissful Consciousness which is the Self. So, that is the root cause of this separateness. The attachment to the body and the lingasharira with i-ness (i.e. ahamkAr) has to be discarded i.e. " I am not this body" and "I am not the subtle body too" this feeling has to be developed.

    Once the superimposition of "i" is broken from body and the subtle body, the "i" (self) dissolves into Cosmic "I" (Self) just like the space in the jar dissolves into Infinite Space on breaking of the jar leaving no trace of duality.

    How are this world and the Brahman (Self) related to each other ? The fourth (Verse 10) verse tells us that it is like an image of a city perceived in a mirror wherein the Brahman is the mirror and the universe is the city. What does it mean ? Is there a separate universe ? No. It is just like an image perceived on the unchanging mirror. The mirror is the lone reality and the image of the universe is simply perceived due to illusion created by the work of light (MAyA).

    OM
    "Om Namo Bhagvate Vaasudevaye"

  3. #23

    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    हरिः ओम्


    Namaste devotee,


    Thank you for this wonderful posting, it is so good to be reminded of the eternal reality of that, we are so quickly drawn back into
    a fog of doubt. Without the support and kindness of others.


    Like the colours of a rainbow are we separated by mind, just as we perceive a colour as existing it is quite simply, a differing
    frequency's of the very same vibration; light.

    As it is the very border which separates the self from Brahman, in the knowledge that this is so, how can we not feel love for all?

    Especially upon seeing the beauty of mAyA!


    praṇāma

    mana


    ॐ नमः शिवाय
    Aum Namaḥ Śivāya
    8i8

  4. #24
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste Mana,

    You have expressed it in very beautiful words.

    OM
    "Om Namo Bhagvate Vaasudevaye"

  5. #25
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste,

    This i-ness which is imposed on the gross body and the subtle body arises from Avidya which occurs naturally under the action of beginningless MAyA of Brahman is the root cause of all pains and sufferings arising due to apparent separation of Jeeva and the Brahman. If that is so, is it not injustice that the being suffers for something for which it not responsible at all ?

    Thoughts ?

    OM
    "Om Namo Bhagvate Vaasudevaye"

  6. #26

    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    हरिः ओम्


    Namaste devotee,


    Thank you for your kind words and fascinating conversation, if I might share a few thoughts; justice is fully
    dependent upon our own perspective and is as such is a tool of mAyA, what need is there for justice if
    conciousness, is one with that of Siva?

    Pain is undoubtedly the counter to pleasure and as such we are free to free our selves from it, but not by
    ignoring it. Might we conclude that pain is a signal; one that we are free to learn from, or hide from, as we so
    choose, is not the tireless pursuit of pleasure to actively hide from ones pain and fears. Effectively, to
    construct ones own illusion, your I-ness becomes you; in an objective world
    .

    From what I have seen of astronomy; I can not believe that we are not responsible for the life times in which
    we find ourselves; it is our own self awareness that can free us from these confines; as we reflect upon the lot
    that we have drawn, we can change this with our own minds, by taking charge of the complex system that we
    are and realising that the multitude of signals that make us perceive are only the guides and are not a rigid
    train track or a record groove.

    We can also call the tune, one must simply learn how to play ...


    praṇāma

    mana


    ॐ नमः शिवाय
    Aum Namaḥ Śivāya
    8i8

  7. #27
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Quote Originally Posted by devotee View Post
    Namaste,

    This i-ness which is imposed on the gross body and the subtle body arises from Avidya which occurs naturally under the action of beginningless MAyA of Brahman is the root cause of all pains and sufferings arising due to apparent separation of Jeeva and the Brahman. If that is so, is it not injustice that the being suffers for something for which it not responsible at all ?

    Thoughts ?

    OM
    Devotee Ji,
    Who is the true 'sufferer'? Can He suffer at all? Isnt the feeling that 'sufferer' is the Jeeeva is also part of the the illusion called Maya?
    Last edited by Seeker; 19 June 2012 at 08:22 AM. Reason: wordings

  8. #28
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste Mana, Seeker and all,

    Let's see some valuable inputs from both of you :

    justice is fully dependent upon our own perspective and is as such is a tool of mAyA, what need is there for justice if consciousness, is one with that of Siva?
    So, as the being is one with Shiva there is no other for committing the injustice. That is one way of looking at things and that is right.

    Seeker has asked a very important question :
    Quote Originally Posted by Seeker View Post
    Who is the true 'sufferer'? Can He suffer at all? Isnt the feeling that 'sufferer' is the Jeeeva is also part of the the illusion called Maya?
    Asking right questions is very important for only the right questions can lead us to right answers. Actually this question, "Who is the true sufferer ?" is worth exploring.

    So, let is try to answer the following questions :

    a ) Who is this "being" which suffers ?
    b )How is it born & how does it die ? Or is this being eternal ?
    c ) How does it suffer and what makes it free from sufferings ?

    OM
    "Om Namo Bhagvate Vaasudevaye"

  9. #29
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste,

    These questions remained unanswered in this thread :

    Quote Originally Posted by devotee View Post
    a ) Who is this "being" which suffers ?
    b ) How is it born & how does it die ? Or is this being eternal ?
    c ) How does it suffer and what makes it free from sufferings ?
    a) The sufferer is the individualised Consciousness which is like a character acting in a dream. This "being" is imagined/created from the underlying pure consciousness as many imagined characters are created in a dream by the Consciousness of the dreamer. So, in the relative plane of the dream-like existence, the 'being' suffers but the Pure Consciousness which is the substratum of the 'being' remains unaffected, in the same way, as a dreamer is unaffected by the sufferings of the dream characters in his dream.

    b) This 'being' has apparent existence under the influence of MAyA i.e. it is a creation of MAyA just like the existence of dream characters in a dream of a dreamer. The dream characters in a dream has their own existence with their own 'i' as they have separate consciousnesses but their consciousnesses are nothing but a reflection of the Consciousness of the dreamer alone. We can clearly see that these consciousnesses don't exist in reality.

    c) Within the dream-like existence of this world the 'being' is bound by the laws of the Waking state and Dreaming state (Ref : MAndukya Up.). The sufferings and enjoyment of gross/subtle objects etc. are available to the 'being' as per its own Karmas in that realm.

    How does it become free ? It becomes free when it realises that it is nothing but the Self. This realisation comes from grace of God, grace of Guru, Meditation/SamAdhi, renunciation, contemplation on the teachings of the Upanishads and acting accordingly etc.

    OM
    "Om Namo Bhagvate Vaasudevaye"

  10. #30
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    Re: Aham Brahmasmi -2 - Discussion on Scriptures

    Namaste,

    MahAnArAyaNa Upanishad which is also available with the name NArAyaNopanishad with some differences is part of AraNyaka part of Krishna Yajurveda. It is the last part of the TaitriyaraNayaka. This Upanishad is also known as YAjnikyupanishad on the ground that YajnAtmA NArAyaNa is considered the seer of this part of the Veda.

    Let's see what this Upanishad offers towards our understanding of Advaita :

    1.1.7 That alone is Fire, That is Air, That is Sun, that verily is Moon, That alone is shining stars and Ambrosia. That is Food, that is Water and He is the Lord of the creatures.

    ===> What does it tell us ? It says the same thing as Rig Veda says, "Ekam sad Vipra Bahudha vadanti" ===> that the same Brahman is worshiped in various names and forms.

    1.1.11 His form is not to be beheld; none whosoever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal.


    ===> This verse tells us the way to know Him. It also tells us that Brahman has no form which can be "seen" by our eyes. ... and the way to know Him is to meditate upon Him with our mind.

    1.2.6 O' Sun, Hri and Lakshmi are thy consorts, Thyself being BrahmA, Vishnu and Shiva. Day and Night are thy two sides. Asterisms in the sky are thine own form.

    ====> Sun is NArAyaNa alone and that alone is BrahmA, Vishnu and Shiva, as is evident from the above verse.

    1.2.67 That Supreme Light which projected Itself as the Universe like a soaked seed which sprouts -- I am that Supreme Light. I am that Supreme Light of Brahman which shines as the inmost essence of all that exists. In reality, I am the same Infinite Brahman even when I am experiencing myself as finite self due to avidya. Now by the onset of Jnana, I am really that Brahman which is my eternal nature. Therefore, I realise this identity by making myself, the finite self, an oblation into the fire of the Infinite Brahman which I am always. May this oblation be well made.

    ===> This Universe is non-different from Brahman. I am non-different from Brahman. I have to realise my true nature by making an oblation of my self to the Self/Brahman.

    OM
    "Om Namo Bhagvate Vaasudevaye"

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