[Advaita-l] Eternal Loka

Rajaram Venkataramani rajaramvenk at gmail.com
Wed Jul 31 00:47:39 CDT 2013


We can rest assured that the modern meat eating globe trotting swamis know
little about Advaitam compared to Sridhara. Do you think he did not know
paramarthika or vyavaharika when he wrote so about Vaikuntha? I pointed out
the basic flaw in Shree Subrahmanian's analysis of the usage of Vaikuntha
by Sridhara, which you have not responded to.

I repeatedly asked a basic question that exposes a fundamental flaw in your
understanding of Advaitam, which has gone unanswered. Further discussion is
meaningful only if you can answer this.

 "If there is no sarvajna Ishwara after pralaya, who will create as before
and award rewards of karma in previous kalpa?"

On Wednesday, July 31, 2013, kuntimaddi sadananda wrote:

> From: Rajaram Venkataramani <rajaramvenk at gmail.com <javascript:;>>
> >
> >Please answer a basic question. "If there is no sarvajna Ishwara after
> >pralaya, who will create as before and award rewards of karma in previous
> >kalpa?"
> --------
> Shree Rajaram - There is fundamental problem in the whole analysis. All
> that you mentioned, Iswara with sarvajna, laya, pralaya, karma, jiiva,
> jnaanam, ajnanaam -lokas, even puurva miimamsa, utta miimaamsa that include
> Sreedhara swami  bhaashya, Bhattas, praabhaakaras, miimaasa positions, and
> anything else you name it, all and any divisions and distinctions which
> differentiates in terms of sajaati, vijaati swagata bhedas - all  are only
> transactionally real. Noone disputes that. From paaramaarthika point -
> existence-consciousness alone was there which has no distinctions of any
> kind - ekam eva advitiiyam. Hence nirguna brahman we talk about refers to
> that prajnanam brahma - that which is one without a second. Ontologically
> paramaarthika satyam differs from vyaavahaarika satyam which again differs
> form praatibhaasika satyam. The adviata teaching is from paaramaarthika
> satyam. Confusion arises if try to mix these things - from what reference
> these
>  distinctions you mentioned are valid. You may not agree with this, but
> advaita categorically dismisses any distinctions of any kind from the
> absolute point.
> Just my 2c
> Hari Om!
> Sadananda
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