[Advaita-l] Comments of an ISCKON follower

[Sunil Bhattacharjya]

It is not proper to claim that Madhusoodana Saraswati considered Sdvaita-siddhi to be different from attaining Sayujya-Mukti. Sayujya means the oneness with the Lord. According to the Bhagavatam  the ardent bhakta gets the Jnana through Lord's grace (and this occurs in the very present life without the need for anther life for Krama-Mukti) and  thereby obviously the Jnani-bhakta attains Sayujya-Mukti 



________________________________
 From: Rajaram Venkataramani <rajaramvenk at gmail.com>
To: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Monday, March 19, 2012 4:37 AM
Subject: Re: [Advaita-l] Comments of an ISCKON follower
 



On Monday, March 19, 2012, Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com> wrote:
> Dear Shyamji,
>
> Lord Krishna is the Apara-Brahman and he Himself is the Para-Brahman in the Nrguna state. The Lord Krishna advised that surrendering to Him is the easier way than to contemplate on the Nirguna Brahman. He is Akshara and he is  He all the time. Therefore one should not distinguish between the Apara-Brahman and the Para-Brahman. For him the creation is not different from him. That is why a Jani-bhakta like Sridharaswami or Madhusoodana Saraswati can realize the oneness with the Lord. With Bhakti alone without the Jnana one cannot have that direct Mukti. Of course the option of Krama-Mukti does remain available to the bhakta who has yet to attain the Jnana..
>
> As regards Sayujya mukti let us consider the statement in the Ramayana, which you must  be aware is considered equal to Veda (as Ramayana itself declares). Lord Ram offered Sayujya Mukti to Hanuman and on Sayujya mukti one does not have any individual body left. How can then sayujya mukti be anything other than complete dissolution of individuality. Othyer types of Mukti are not real mukti as it is known that even after attaining sarupya Mukti ravana had to take birth albeit it happened due to acurse. That shows that in all  forms of Mukti other than the SayujyaMukti one is vulnerable to taking birth. With all respects to Sri CandraSekhara BhAratI SvAminaH has anybody ever asked him for such clarification?

Sayujya is oneness with Avyakta. The other four are with Hiranyagarbha, the world of gods. Advaita Siddhi is realization of Inner Self/Ishwara/Brahman.

The Lord manifests a form in our minds that has the characteristics of elements that we can relate to. He does that Himself through His own Maya ( Paramaya ). If we think His form is different from Him, then like Hiranyagarbha, it will be apara Brahman. But if we don't see the effect as different from the cause viz Him, then then there won't be any difference. If we see that the Lord limits Himself, then we will think that He is parinama nithya like the changing cycle of samsara. But if we see that the Lord remains in His supreme state through these manifestations that are objects of our mind and senses, then we will see Him as kutastha nithya.