[Advaita-l] Eternal Loka

[Sunil Bhattacharjya]

Bhakta is not different from Bhagavan and that is no doubt an advaita concept. When the bhakta realies the oneness with the Bhagavan then the bhakti too disappear. People in Madhusudana's time understood this very well. That is why nobody seems to have asked this question to Madhusudana. The misinterpretaion of Madhiusudana's work seems also to be only of  recent origin. Nobody other than Brahman is eternal. Everybody has finite life including Lord Brahma. Brahma's one day is one kalpa, which is equivalent to one thousand Chaturyugas in human time-scale and the span of Brahma's life is 100 year in his time-scale. 


________________________________
 From: V Subrahmanian <v.subrahmanian at gmail.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Wednesday, October 31, 2012 6:43 PM
Subject: Re: [Advaita-l] Eternal Loka
 
On Thu, Nov 1, 2012 at 3:42 AM, Rajaram Venkataramani <rajaramvenk at gmail.com
> wrote:

> Dear Sri Vidyasankar,
>
>
>
> In Yoga, Enlightenment and Perfection Sringeri Periyava answers his
> disciple's question whether after realising the falsehood of all forms he
> looked upon saradambal's form also like that. But he answered that he was
> moved with tears - emotion there? :)


When the Sringeri Acharya said that about the form of Sharadamba the idea
was that in bhakti that bheda bhava and the reality of the form have to be
maintained.  But that is not the absolute view of the Acharya which is
stated by Him in the other book 'Exalting Elucidations':  On p.295 He says:
'Moksha is nothing but abidance in one's true nature as Brahman.'

Even with regard to Hanuman's Bhakti we have the famous verse where Hanuman
replies, on a question by Rama:

*देहबुद्ध्या* त्वद्दासोऽहं जीवबुद्ध्या त्वदंशकः।
*आत्मबुद्ध्या त्वमेवाहम्* इति मे निश्चिता मतिः॥

Thus 'bheda' is maintained only in conditions where Atma buddhi is not
taken into account.  Surely anyone would agree that the deha is not eternal
and to hold a bheda to be eternal on that count is impossible. Also jivatva
is also not pAramArthika as it is born out of ignorance.  Thus what remains
is the Atma-specific moksha.

I don't think Bhakti is an emotion as you say. I tend to go with SBh which
> says Bhakti is a Manovrtti or Madhusudana who says it is non-different from
> Bhagavan.
>

Bhakti as a manovRtti is dependent on the availability of the mind.  Mind
is a product of prakRti and is perishable.  Upon death of a jnani the mind
apparatus dissolves and no longer continues.  The Upanishad says so: na
tasya prANAH utkrAmanti, atraiva samavalIyante'.  Even the akhanDAkAravRtti
jnAnam of a jnani in Advaita is admitted to be destroyed as it is a product
of the mind.  That is the reason why a jnani is not admitted to remain a
separate entity in mokSha.  There is only (svarUpa) Jnanam which is Brahman
and no jnAni in moksha (videha mukti).

>
> Best Regards
>
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