[Advaita-l] Shankara on non-Advaitic mokSha/Brahman

[Rajaram Venkataramani]

On Mon, Mar 4, 2013 at 9:52 PM, Sunil Bhattacharjya <
sunil_bhattacharjya at yahoo.com> wrote:

> Auspiciousness is an attribute too. May be we can say "beyond attributes"
>
>
> Sunil KB
>

RV: My question to Sri Subrahmanian is why would the upanishad want
to specify an attribute (auspiciousness) to negate attributes. If I say
"Your are intelligent", it means you are. If someone says, "You are
intelligent means that you are not intelligent, not that you are stupid but
definitely you are not intelligent", then others will question such an
interpretation.

Also, Gaudpada defines Turiya as the changeless ruler capable of destroying
all miseries.

10 Turiya,* the changeless Ruler*, is capable of destroying all miseries.
All other entities being unreal, the non—dual Turiya alone is known as
effulgent and all—pervading.

Regarding adhyaropa - apavada, Ishwara is the cause only through the
instrumentality of maya. it is possible to negate cause (maya) and its
effect (jagat) but how will you negate Him who is beyond cause and effect?
When the pot (maya) is destroyed, there is no pot space (jiva) or great
space distinct from the pot (ishwara) but how can you say that there is no
great space (ishwara or brahman)? The subtle difference is that Ishwara is
indestructible. All I am asking for is evidence from bhasyam to show that
Ishwara is to be given up.