[Advaita-l] Any new posts on Sringeri Days?
v.subrahmanian at gmail.com
Wed Jun 27 23:01:16 EDT 2018
On Wed, Jun 27, 2018 at 9:17 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Tue, Jun 26, 2018 at 8:29 AM Kalyan via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > Sri Bhaskarji
> > The issue is to reconcile Krishna's statements that -
> > 1. It is very very difficult to attain him. 2. And many have attained
> The issue for non-advaitic thinkers about advaitic understanding is this;
> 1. The very term "māṁ vetti tattvataḥ" is quite irreconcilable given the
> advaitic framework. Given that Shankara denies pramAtR^itva of the Self (
> in BU2.4.14), there is no question of vetti of Krishna is talking about.
'Knowing' Brahman in Advaita is a vritti of the mind. There is no
subject-object duality here.
> 2. Given that Krishna said others have attained HIM, it is irreconcilable
> do non-duality of Krishna.
This is from the vyavaharika angle. Read 'na tvevAham jAtu nAsam...'
Shankara commentary of BG 2.12.
> 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.
> 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. 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. Hence, the problem of 'when one
moksha all others too are released' is simply a gross misunderstanding of
Advaita by non-advaitins.
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