[Advaita-l] VisitAdvaita at the vyAvahArika level

kuntimaddi sadananda kuntimaddisada at yahoo.com
Thu Aug 17 06:38:35 CDT 2006

  ----- Original Message ----
 From: Antharyami <sathvatha at gmail.com>
 It is quite polemical but radical suffice to delineate the jIva tatva as in
 accordance with that of the visistAdvaita, except for the latter attributing
 jIva utpatthi (multifarious distinctions among jIvA's issued by pAncarAtra
 Agama ) which Adi Sankara selectively rejects. 
 I am not sure I understand the second part of the above statement. - As per advaita the multifarious jiiva is due to multifarious karmas which are anAdi.
 I thought vishisTaadvaita also relates the jiiva utpaatti to anAdi avidya due to multifarious karma only.  The avidya is not knowing the sheSha sheShi
 I am not sure if there is jiiva-jIva bhinnatvam in VaikunTa after salvation - there should be but on what basis, I do not know - tAra tamya bhedas should be there moxa too since MahAlaxmi is different from viSvaksena, nArada etc.  In dvaita there are hierarchies of jiivas each one only enjoying their pot full of happiness and there are some jiivas in eternal hell. Ramanuja does not subscribe to that but yet there is jiiva-jiiva binnatvam although each one is enjoying the infinite happiness in moxa.
 At the vyAvahArika level the
 nAma rUpAdi lakshanA'a interminably persists, justifying the existence of
 jIvAtma at the vyAvahArika level, thus accommodates well with the organs of
 liberation vide, AnukUlya samkalpa ; prAdikUlya varjana; kArpanyam and so
 on. The primary knowledge to be sought by the jIva is that : mAya is none
 other than Brahman and Avidya is mithya. The distinction of mAya and avidya
 is held by SurEswarAcArya using durukta nodes in his vArtika. Identification
 of mAya prior to realization of 'ayamAtma Brahman' is mandatory. 
 The last statement is not clear to me.  Realization of ayam Atma brahma is involves all the appearance of duality is due to mAya.  They should be simultaneous rather than prerequisites.  Needs some clarification. 
 As far as
 the attempt to substantiate Brahman, Advaita clearly mentions that Brahman
 is satasat vailakshanya (T.Up.) indicating Brahman, imperceptible : existing
 beyond options and sides.True Advaitins, , must never indulge in
 contemplating the Brahma Tatva through verbiage
 The last statement is again requires some qualification.  Is verbiage different from Brahman? Verbiage as well as indulgence are also to be recognized as expression of Brahman too . 'pasyam me yogamaiswaram'. 
 Pot and its existence along
 with its distinctions 'are' real on the plane of mAya at vyAvahArika level.
 It's simply the presence that ought to be perceived not the existence
 through manifestation.
 I would think the presence and the existence are the same. one should be able to see in and through the manifestations that which is antaryAmin the very existence because on which mAya plays. 
 This is not criticism just comments as I read through the posts.  Thanks.

Hari OM!
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