Exp. "Adwaita" Nididhyasan - No more discussions on this thread!

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Shri Bhaskarji’

 

You have written as under :

 

When the shruti telling us that our own svarUpa ultimately nothing butbrahman,

how can we attribute this individuality & independent thinking capability to

vijnAnamaya kOsha?? kindly refer shankara bhAshya on taiterIya shruti where

shankara clearly distinguishes our svarUpa from all the 5 kOsha-s. Ofcourse, we

can attribute this *independent thinking faculty* to jIvAtman *as long as* he is

wrongly identifying himself withnAma & rUpa upAdhi...that you've correctly

mentioned below from shankara bhAshya :

 

Reply : My post was in reply to the question from Shri Raviji who doubted the

thinking capacity of Jeevatma. Here, you have agreed its independent thinking

with your sentence, “ as long as he is wrongly identifying himself …. . . .

..”(as above). There is no query or disagreement raised here. What is expected

from me to write in reply ?

 

You have written as under :

 

The individual self which you are saying devoid of stUla & sUkShma

indriya-s is nothing but advitIya parabrahman...coz. according to advaita, the

individual self is by very nature no doer of action as he is identical with

paramArtha tattva as pure being. At the end of the *tattu samanvayAt* sUtra

bhAshya shankara quotes three shlOka-s (source unknown...Sri Sunder prabhuji

kindly help) the first sloka which starts from

gauNamithyAtmanOsattvE.......clearly tells us being too much attached to BMI

through avidya the socalled jIvAtman mentally transfers their mundane features

to himself...it is because of this anAdi avidyA he thinks he is the doer &

enjoyer... (ahaM katru, ahaM bhOktru etc.).

 

Reply : Here also, I am not understanding as to whether you have to tell me

something, or you want my explanation on any particular point that I have

written in my letter.

 

You are asking something and you are replying yourself giving very good quotes

from Sharirak and Shruti. I am confused. Prabhu, please clear my confusion.

 

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