[Advaita-l] Questions on Mayavada

[Varadaraja Sharma]

Radhekrishna
Although central theme of bakthi is duality, I do not think, if not impersonalism, atleast in as much as nondualism is not anathema to bakthi.  See Naradabakthi suthra.  The 82nd suthra describing ekadasa bakthi bhavas.  The 10th bhava described as “tanmayAsakti” – being nonseparate from God or what is also understood as “SAntha” bhava is very much one of the 11 bhavas explained by narada.  But again how much far this bakti bhava is from duality and how close this bakti bhava is to the “Atmaikyabodha” of Advaita vedanta is subject to interpretations.
The sholka, 
Patanthu sasthrani yajanthu devan
Kurvanthu karmani bhajantu devata
Atmaikyabodena vina vimuktiH
Na sidhyati brahmasatantarepi
Study of shasthras, performance of karmas and worship of deities would not yield Atmaikyabodha.  I understand that this verse does not altogether discourage shasthra patanam; performance of karmas or for that matter worship of deities but insist that JUST ON PERFORMANCE OF THESE ONE CAN NOT ATTAIN ATMAIKYABODA.  Again, I think there is no question of how advaita Vedanta looks upon ( recognizes or looks down) eternal bakti of a bakta to his deity.  Casue moksha in the parlance of advaita clearly means atmaikyabodha and every other definition of moksha is not considered in advaita as moksha at all. A bakta may not aspire for atmaikyabodha if he is totally consumed in any of the bakti bhavas. As every other sreshta bakta holds he does not have any aspirations; be it “sarvabhaumam” “rasadhipatyam”  “yogasidhi” and why not even “APUNARBHAVAM”. Here I find the difference.  “Atmaikyabodha” is for that adhikari who aspires for it.  
Radhe Krishna