Fwd: Brahman & Name – Form

[Guest guest]

advaitin , " Tony OClery " <aoclery wrote:

 

advaitin , " Chittaranjan Naik "

<chittaranjan_naik@> wrote:

>

> Namaste Shri Marc-ji,

>

> advaitin , " dennis_travis33 "

> <dennis_travis33@> wrote:

>

> > Brahman, in reality, is witness.....

> >

> > Brahman is formless and changeless.....and therefore

> > Is witness of this names and forms......

>

> You are right.

>

>

> > if this names and forms " are " Brahman......maybe this

> > is a detail only.......means, however it is.......a

> > body-mind-intellect can never be this witness him/self

>

> No, it simply means the the object is not different than the

subject.

>

>

> Warm regards,

> Chittaranjan

>

Namaste,

 

From advaita-vedanta.org..The middle paragraph starting--;When

Brahman is apprehended explains it all...............ONS...Tony.

 

ajAti vAda :-

The notion that mAyA has no reality in itself, and that brahman is

the only real, allows the sRshTi-dRshTi vAdin to " graduate " , so to

speak, to ajAtivAda, the view that no creation really occured ever.

Although one initially starts looking for brahman as the ontological

basis of the perceived universe, advaita also recognizes that this

search for origins is ultimately futile, as far as moksha is

concerned. It is pointed out that moksha means that the Atman is

fully known as brahman Itself. Therefore, understand the Atman

first, theories about how this creation came about can wait. Until

now, the questioner has been concerned mainly with explaining the

external world, which (s)he knows only through the operation of the

senses. The identity propounded by the upanishads (between the Atman

and brahman) opens up an even more fascinating inner world that is

not seen by the eye, not heard by the ear and not felt by touch. It

is this inner search that allows the sAdhaka to acquire the jnAna to

deny mAyA any reality whatsover. At this stage, brahman, which was

previously understood to be with attributes, is understood in its

essence to be really nirguNa. This essential nature of brahman is

described as " svarUpa-lakshaNa " - a description that captures the

real nature of brahman.

 

When brahman is apprehended as the nirguNa, without any attributes,

mAyA completely disappears. The universe too, consequently has to

disappear. This is the most difficult thing for anybody to

understand and accept, because the senses constantly seem to remind

one of the presence of the universe.

 

 

But then, the unitary understanding of the Atman as identical to

brahman occurs only at the turIya (the fourth) state, not in the

jAgrat (waking), svapna (dream) and sushupti (deep sleep) states. As

the mANDUkya upanishad reminds us, the turIya is adRshTam

(unseeable), avyavahAryam (non-relational), agrAhyam (ungraspable),

alakshaNam (without any attributes), acintyam (unthinkable),

avyapadeSyam (cannot be indicated as an object), ekAtma-pratyaya-

sAram (the essence of cognition of the One Atman), prapancopaSamam

(that into which the entire universe is resolved), SAntam

(peaceful), Sivam (auspicious), advaitam (non-dual).

 

--- End forwarded message ---