[Advaita-l] Eternal Loka

[Rajaram Venkataramani]

So, if you argue that a jiva also can have a body on those lines, then the
> moksha that the
> mukta jiva has, with a body, will also end.  The feature that moksha is
> eternal will be contradicted. Also, the avatara too is not without
> prArabdha.  Vidyaranya has said this.  Pl. read Sri Anand Hudli's detailed
> posts on this in this forum by suitably searching.
>
> RV: 1. Even when an avatara ends Ishwara continues to exist. The Krishna
tells Arjuna that many lives have passed for us which you have forgotten
but not me. Manifesting many forms within (child, youth etc.) and between
avataras (rama, krishna etc.) does not affect His state. The same is
possible or a mukta jiva also? If it is said tt this form is still
different from the Lord, the difference between Vishnu and His form is not
admitted by Madhusudana (Rahu's head). 2. What is the scriptural basis to
say avatar has prarabda karma? Kanchi Periyava says there is no body due to
karma for avatara. So, there seems to be two ways within the sampradaya.

>
> But what is to be remembered is, in all such mAyic
> shows, there is a beginning and an end.  On this count also the moksha, if
> it is something involving 'others' will have a beginning and end.  It will
> then be against the siddhAnta of all schools that hold that the moksha
> state is the natural state of the jiva.
>
> RV: As Maya is beyond even time, how can it be admissible that aprakra
maya rupam has beginning and end? If Hari only appears as His devotees
also, then there are no others.

>
>
> This is only a vyAvahArika view.  It does not have absolute truth in it.
> The admitted view, however, is: it is anirvachanIya; we can neither say the
> two are non-different nor assert that they are different.

RV: If you replace anirvachanIya with achintya, it souds like achintya
bhedAbheda of gaudiyas.  What is the scriptural basis to say that Brahman
is devoid of all shaktis?