[Advaita-l] Discussion on Saguna Brahmopasana

Shrinivas Gadkari sgadkari2001 at yahoo.com
Wed May 7 23:12:15 CDT 2008

Dear Srikanta,
Before I comment on your question, let me briefly list a few observations
from Gita and some related references in Upanishads:
1. The "state from which one does not return",  the state that has been 
declared as "param gatim" in Gita Chapter 8, is "akshara brahma" - 
2. The brahma in bRhadAranyaka Chapter 3, section 8 (gargI -
yAjnavalkya dialogue) - is also the same akshra - kUTastha brahma.
3. The two types of upAsanA-s described in Chapter 12 Gita, 12-2,
and 12-3 are NOT related to (a) saguNa brahma, and (b) nirguNa
brahma. In fact they ARE:
(a) vyakta akshara-kUTastha brahma upAsanA, and
(b) avyakata aksara-kUTastha brahma upAsanA.
4. Chapter 15 Shlokas 16, 17, 18 clearly state that there exists an
entity higher than akshara brahma and that is purushottama that is
to be KNOWN.
After knowing about purushottama (nirguNa brahma), after knowing about
the unreality of this world, why is it so obvious that one should strive to
completely overcome mAyA, and work to merge oneself in nirguNa
Why can one not keep reminding oneself about nirguNa brahma, unreality
of the world - mAyA shakti, BUT focus on akshara-kUTastha-saguNa 
brahma? Especially in the light of observations 1, 2, and 3 above?
This view point is what I have referred to as advaita-dvaita in my past
postings. To understand advaita and keep improving this understanding,
but keep goal as the akshara brahma state where "some sort" of 
dvaita exists. NOTE this dvaita is very different from the dvaita arising 
from ignorance. This is dvaita that is soaked in the awareness
of advaita, drenched in the purifying water of jnAna-vijnAna.
Regarding is this related to bheda-abheda or something else. I am not
the best person to answer this. My focus is more on improving my own
understanding and less on which "academic label" my understanding
falls under. 
Best regards,


Dear Srinivas
I went through your earlier postings on the above topic.Certainly there is
a discriminatory difference between Saguna Brahman which is also called
apara Brahman and Nirguna Brahman,which is the Paramartha.
I wonder how one can have i)adwaita-dwaita ii)adwaita-adwaita views like
having 50-50.The moment we speak of Adwaita,dwaita is out.Many
Bheda-abheda theorists came after Shankara like Bhaskara,from whom
Ramanuja has derived quite a lot.Even before Shankara there were
Bheda-abheda vadins like Bhatrprapanca,Brahmanandi,but none of them were

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