[Advaita-l] Fwd: Any new posts on Sringeri Days?

[Srinath Vedagarbha]

On Wed, Jun 27, 2018 at 11:01 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
>>
> 'Knowing' Brahman in Advaita is a vritti of the mind. There is no
> subject-object duality here.
>
>>
>>
For that matter all knowledge are vritti of mind -- including knowledge of
type 'there are two type jnAna-s vritti and svarUpa'. Downplaying vritti
jnAna and elevating svarUpa jnAna suffers from upajIva virodha fallacy.






> 2. Given that Krishna said others have attained HIM, it is irreconcilable
>> to
>> do non-duality of Krishna.
>>
>
> This is from the vyavaharika angle. Read 'na tvevAham jAtu nAsam...'
> Shankara commentary of BG 2.12.
>

In that case, why give that pramAna? Isn't it after all all vyavahArika
jnAna are sublatable?



>
>> 3. Given that only few will attain/attained Him, it  irreconcilable to do
>> non-duality between those who attained and those who do not.
>>
>
> Same as what is said above.  When a person knows himself as Brahman, there
> are no others, past muktas, etc.
>

Such knowing is undone immediately as it is vyavahArika and sublated. In
other words, when a person knows himself as Brahman, nothing happens to
others and continue to exist. This is because knowledge of bhEdha-bhAdha
jnAna itself is negated and thereby bhEda is affirmed!



>
>> 4. Given the past tense usage (many have attained Him), it is
>> irreconcilable to
>> the fact that why this dvavda-prapanch continue to exist when a single
>> instance of jIva has already attained in the past. Does this means mOxa
>> and
>> bhanda avasta co-exist in parallel? What happen to the denial of duality?
>>
>
> It is one person's avidya that projects the world 'for him.'  Each person
> has his own avidya that is to be
> transcended.
>

That requires multiples of jIva-s. Advaita-hAni is still unavoidable.


> The above 'problems' simply do not exist when one learns how the avidya is
> worked out. Even though the Atman is the same
> for all jiva-s, the antahkarana where avidya, bandha, moksha are
> experienced is different for each jiva.
>

In that case, we now have multiplicity of various antahkarana-s and
avidya-s. See how you cannot avoid dvaita here.



> Hence, the problem of 'when one jiva attains
> moksha all others too are released' is simply a gross misunderstanding of
> Advaita by non-advaitins.
>
>
Not at all. The concept of 'jIvanmuktha' is a result of gross
misunderstanding of their own school and resulting logical repacautions it
attracts. Others did not impose jIvanmuktha concept on Advaitins, are they?

/sv


>