[Advaita-l] Comments of an ISCKON follower

[V Subrahmanian]

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
kaivalya.:


subrahmanian.v


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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