[Advaita-l] a mumukshu and a deluded at pralaya

[H S Chandramouli]

> Pranams Sri Bhaskar Ji,
>
> Reg  << I am not too familiar with this work except some scattered
> reading.  If I am right this work is a 'collection' of various seemingly
> different viewpoints with regard to siddhAnta within Advaita tradition and
> Sri Appayya Deekshitaru (AD) tried to present it and reconcile with
> mUlabhAshya.  In this work has be propagated his own viewpoints as well
> prabhuji??  Is the 'sarvamukti' is his own contribution ?? pls. clarify.>>,
>
>
> Sri AD has no doubt presented in a consolidated manner all the different
> concepts adopted by commentataors on almost all the important aspects of
> advaita sidhanta like for example Isvara/Jiva/avidya/Maya/reflection theory
> (different versions)/AbhAsa theory (different versions)/moksha or
> release/SDV and DSV (different versions)  etc etc. But he has not attempted
> reconcile any with the mUlabhAshya. In some cases, he has presented his
> preference also, but not in all cases. But “sarvamukti” is perhaps an
> exception from this general focus. It is entirely his own contribution.
>
> Reg << So no concept of paramArtha jnana or absolute jnana in this scheme
> of things??  What type of knowledge one would get when he realizes the
> mahAvAkya jnana like 'tattvamasi' ?? is it parOksha or aparOksha jnana like
> ahaM brahmAsmi??  Any clarification with regard to this in that work ?? >>,
>
>
> No no. Different views of commentators concerning jnAna and results
> thereof are presented. They are related to their definition of
> Brahman/Isvara/definition of Isvara and jIva etc. In the one he has
> preferred, on attaining jnAna, jIva “realizes” Isvara and not Brahman. Yes.
> Details are providedin the text.
>
> Reg << why one jeeva has to suffer will not get absolute release even
> though he attains paramArtha jnana ??  Why one has to remain unreleased for
> the sake of another jeeva??  any justification for this ?? >>,
>
> Yes. Justification and details are furnished in the text.
>
> Reg  << I am really lost here !!??  Suppose a jeeva got the knowledge of
> absolute in the pArthivakalpa has to wait all kalpa-s (sapta kalpa-s) and
> cycle of multiple kalpa-s till all the possible existing jeeva-s get that
> knowledge to get the realization simultaneously ??  To put it in a simple
> way, if the 'X' jeeva completes the graduation and gets the knowledge in BC
> era has to wait till the completion of graduation of all the students of
> all the era to get the degree certificate simultaneously??  In that case,
> the last one who gets the degree is the luckiest one as he gets the
> certificate immediately and the 'durdaivi' (most unluckiest person) is the
> first one!! :-)  I don’t think above viewpoint of Sri AD advocating the
> ridiculous scenario like this.  Please elaborate. >>,
>
> Yes. The first jIva waits. But he does not suffer on that count. He is
> with Isvara. Sri AD is quite serious about it and does not think it is such
> a ridiculous idea after all. Remember even with Bhamati, moksha is
> identified with avidya nAsha, and not as jIva/Brahma aikya. What happens to
> the jIva, I think, is just left unsaid ( I may be wrong in this though
> technically). It is clarified by Bhamati commentators Amalananda in
> Kalpataru and AD in ParimaLa.
>
> Reg << If possible kindly provide those references.  Is this book
> available in Bengaluru shankara mutt??  Would definitely like to have it. >>,
>
>
> I am afraid you need to take a look at the text itself. I have not seen it
> in Shankar Mutt. But I am sure you can locate it in Vedanta Book House near
> Uma Talkies. But it is available in PDF form, which is the one I refer. If
> you are interested I can give the link details.
>
> Regards
>