[Advaita-l] Question about Avaccheda vada

V Subrahmanian v.subrahmanian at gmail.com
Mon Feb 12 20:54:29 EST 2018


This is the ultimate, fundamental, position of Vedanta:

The mantra of the Amritabindu Upanishad:

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ १०॥ is cited by Gaudapada in the
Kārikā: 2.32.

There is neither dissolution  nor creation, no one who is bound, no
aspirant, nobody yearning for release and none liberated.  This is the
truth.  For someone who thinks he is bound, the shaastra gives the method
for release.  Upon following the method one will realise the truth taught
in the above verse.

regards
subbu


2018-02-13 4:16 GMT+05:30 Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> Namaste
>
> On 12 Feb 2018 21:30, "Srinath Vedagarbha via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>
>
> But do not forget such potency is not real per se as narrated within AV,
> but said to be a kalpana/apavAda by shaastras
>
>
>
> > In this state there is jiva-ishwara, but on release there is no
> > jiva-ishwara only brahman.
>
>
> Since potency of Ishwara is said to be kaalpanika only, there is no
> question of so called "release" in real sense at all.
>
>
> Yes, this is correct. Moksha as an event is not accepted as real in
> advaita. However this does not invalidate moksha as not real. As there is
> no other entity to limit Brahman, moksha is Brahman's nature.
>
> In the sUtrabhAShya 1.1.4, ShankarAchArya writes -
>
> अतोऽविद्याकल्पितसंसारित्वनिवर्तनेन
> नित्यमुक्तात्मस्वरूपसमर्पणान्न मोक्षस्यानित्यत्वदोषः । यस्य
> तूत्पाद्यो मोक्षः, तस्य मानसं वाचिकं कायिकं वा कार्यमपेक्षत इति युक्तम् ।
> तथा विकार्यत्वे च । तयोः पक्षयोर्मोक्षस्य ध्रुवमनित्यत्वम् ।
> ...ब्रह्मभावश्च मोक्षः ।
>
> Regards,
> Venkatraghavan
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