[Advaita-l] Shankara on non-Advaitic mokSha/Brahman
sudhakarkabra at yahoo.com
Tue Feb 26 06:25:55 CST 2013
Avidya may be anAdi but it is not ananta because on realization it ends.
Similarly Jeevatma merges with Paramatma but it is not an end because it realizes its true nature.
From: Bhaskar YR <bhaskar.yr at in.abb.com>
To: rajaramvenk at gmail.com; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Tuesday, February 26, 2013 9:08 AM
Subject: Re: [Advaita-l] Shankara on non-Advaitic mokSha/Brahman
In advaita, are time and space accepted as created entities? If yes, then
we must have an Ishwara transcendental to time and space who has the power
of time and space. This power or quality can have neither beginning nor
end. So you to accept at least one quality of Ishwara as beyond
spacio-temporal limitations (or absolute).
If spacio-temporal limitation is the criteria to decide the transcendental
nature of Ishwara then we have to call 'avidyA' too as transcendental
because it has been addressed as 'anAdi & ananta' :-)) And jeeva also for
that matter, shataM sahasramayuntaMnyarbudamasaNkhyeyaM svamasmin
nivishtaM says saMhita, so we have to conclude that the concept of jeeva
too transcendental coz. it is anAdyananta. But as you know, that is not
the case in advaita. IMO, we have to understand these anAdi & anantatva
of jeeva, avidyA etc. contextually without doing any siddhAnta hAni. So is
the approach when it comes to Ishwara also. Because shankara himself says
Ishwara is kevala vyAvahArika satya which is avidyAkruta.
Hari Hari Hari Bol!!!
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