[Advaita-l] Comments of an ISCKON follower

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Tue Mar 20 17:08:12 CDT 2012


Saying that Sayujya involves two-entity-pre-requisite is like playing with words to mislead people.  In Avidya there does exist the two entities but not when the Jnana dawns. Sayujya is the culmination of the yogic process  by which the Jnani relizes the unitedness or the one-ness with Brahman. That is what sayujya means in advaita. Yogavasistha is very clear on this that without Yoga the body (tye five-koshas) cannot be got rid of. Even the Yoga-upanishad also supports this. 

The non-advaitins miserably fail to understand that without Jnana the ultimate one-ness cannot be realized. They forget that in the beginning the Brahman wanted to be many and that means in the beginning there were no entities like the Lord co-existing with him to give him company. What was at the beginning is also at the end and that is what"Akshara means. Thus at the end also the Brahman would not have any companion like himself. The non-advaitins are unable to realize this deficiency in their understanding.Let them remain happy with their understanding as they will have to take more births to understand the advaitic views.


Sunil KB

 From: V Subrahmanian <v.subrahmanian at gmail.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Tuesday, March 20, 2012 2:27 AM
Subject: Re: [Advaita-l] Comments of an ISCKON follower
On Tue, Mar 20, 2012 at 2:35 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> There is no 'sAyujyam' in this.  The very word 'sAyujya' involves a
> two-entity pre-requisite where one 'joins' the other, yet the two entities
>  remaining in tact.  In Advaita there is only one Reality which is to be
> realized.
> praNAms
> Hare Krishna
> Yes, advaita teach us the one & only reality.  But shankara does talk
> mukti like sAyujya (not exactly as per dvaita) where as you mentioned
> above two entities remaining intact.  shankara talks about apAntaratama-s
> etc. in sUtra bhAshya where these mukta jeeva-s do come back to earth as
> per the instruction of parameshwara.  Can we say, this type of mukti
> jeeva-s (who are messengers of god) are not paramArtha jnAni, who does not
> have even an iota of individuality!!??

Shankara says in that BSB 3.3.32 that the Jnana that destroys ajnAna
guarantees moksha that is unconditional.  This 'messenger of God' state is
only temporary which will last till the prArabdha bhoga exists and once
that is exhausted there will be nothing that stands between this jnani and


यदि ह्यपयुक्ते सकृत्प्रवृत्ते कर्मणि कर्मान्तरं
देहान्तरारम्भकारणमाविर्भवेत्ततोऽन्यदप्यदग्धबीजं कर्मान्तरं तद्वदेव
प्रसज्येतेति ब्रह्मविद्यायाः पाक्षिकं मोक्षहेतुत्वमहेतुत्वं
वाशङ्क्येत, नत्वियमाशह्का
युक्ता, ज्ञानात्कर्मबीजदाहस्य श्रुतिस्मृतिप्रसिद्धत्वात् ।

तथाहि श्रुतिः ऽभिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः   ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरेऽ (मुण्ड. २.२.८) इति   ।

ऽस्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षःऽ (छा. ७.२६.२) इति चैवमाद्या   ।

स्मृतिरपि ऽयथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेर्ऽजुन   ।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथाऽ (भ.गी.
४.३७)ऽबीजान्यग्न्युपदग्धानि न रोहन्ति यथा पुनः   । ज्ञानदग्धैस्तथा
क्लेशैर्नात्मा संपद्यते पुनःऽ इति चैवमाद्या   ।

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