The following Sruti mantras declare ;
SatyaM jnAnaM anantam brahma || TaittarIya 2-1
sarvagM hyEtadbrahma ayamAtmA brahma ||
ManDukya Mantra 2
brahmaivEdagM viSvaM variShTham || muMDaka
ahamEvEdagam sarvam || Chandogya 7-25-1
AtmaivEdagaM sarvam || Chandogya 7-25-2
Atmata EvEdagM sarvam || Chandogya 7-26-1
prapaMcOpaSamam Sivam advaitam caturtham manyantE
sa AtmA sa VijnEyaH || Mandukya mantra 7
From the above quoted mantras it follows that
Aham which is myself and which is HERE and NOW
is Atman, Brahman. And also I am anantam and advaitam.
But my present understanding about myself is that
I am a limited being who has a beginning and end.
What Sruti is pointing out and my present understanding
Which is the correct understanding?
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praNAms Sri Srinivasamurthy prabhuji
Hare Krishna
From the above quoted mantras it follows that
Aham which is myself and which is HERE and NOW
is Atman, Brahman. And also I am anantam and advaitam.
But my present understanding about myself is that
I am a limited being who has a beginning and end.
What Sruti is pointing out and my present understanding
are diametrically opposite.
Which is the correct understanding?
Answer for the above question based on sArvatrikapUrNAnuBava and which may be verified within oneself by oneself may please be provided by the members if they wish to respond.
Hari Hari Hari Bol!!!
Bhaskar YR
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praNAms Sri Sunil prabhuji
Hare Krishna
My query to shri Sreenivasa Murthy was
Why do you have to identify yourself permanently with your perishable body?
shri Sreenivasa Murthy got affronted and he replied as follows:
Please study adhyasabhashya of Sri Shankara in depth.Then you will realise how absurd is your counter question.
Ø In adhyAsa bhAshya, as you know how this ahamkara & mamakAra would do havoc. Atasmin tadbuddhiH somehow creeped deeply in our mind and due to which we are suffering. Shankara calls this dehAtma buddhi as adhyAsa which is the root cause for our suffering.
Don't you think that Shri Sreenivasa Murthy's dehabhimana is due to avidya
Ø No one ajnAni is free or exception from this dehAbhimAna or upAdhi parichinna buddhi and as a result we often suffer. And shruti says you are not deha, indriya, mana, buddhi, ahamkara but you are pUrNa, aparichinna and adviteeya. And that ultimate realization should happen in shama damAdi susamskruta mana through shAstra, AchAryOpadesha, shrauta tarka on the basis of universal experience of everyone. And this is what I was trying to say to Sri Srinivasa Murthy prabhuji’s queries.
Hari Hari Hari Bol!!!
bhaskar
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Many people get confused by the word "Deha" in "Dehabhimana". "Deha" here includes both (i) the "Sukshma sareera", which includes Chitta- Man- Budddhi -Ahankara, and this sukshma sareera, which goes from body to body in different births, as well as the (ii) Sthula sareera or the physical body, which is left behind at the end of each birth.
Ø praNAms
Ø Hare Krishna
In some of the works we do have the reference about ‘third’ shareera i.e. kAraNa shareera often it is called as ‘avidyA’. Ishaavaasya 8th mantra bhAshya talks about it. Just sharing my thoughts.
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