[Advaita-l] Reconciling advatia with bhAgavata dharma

[Shrinivas Gadkari]

advaita asserts that even the word purushottama is
only a means of speaking, 
and that the real essence of purushottama is
nir-viSesha (without 
qualifications) brahman.

In viSishTAdvaita, at least of the school of rAmAnuja,
the ultimate reality 
of purushottama is still qualified by kshara and
akshara, cit and acit, jaDa 
and caitanya; and it is therefore always sa-viSesha
(qualified by the 
above).

Best regards,
Vidyasankar

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Dear Shri Vidyashankar,

In this discussion, we should take puruSottama to mean

nirguNa brahma, and akshara puruSa to mean saguNa 
brahma. In terms of gitA chapter 15 itself:
puruSottama = state where the light of sun, moon, or 
fire does not reach.
akSara puruSa = the light which is in the sun, moon 
and fire is derived from this state.

Another important point that MUST be mentioned:
Path2 by itself (like technology) can be good or bad
based on how it is treaded. With correct attitue it 
leads to supreme good (path of deva-s and bhAgavata-
s), with incorrect attitude it becomes the path of 
asura-s. As if anticipating this, the very next topic 
that shrI kRSNa takes up after describing the kSara, 
akSara puruSa-s and pruSottama, is the distinction
between deva-s and asura-s.

Best regards,
Shrinivas




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