[Advaita-l] Shankara on non-Advaitic mokSha/Brahman

[Rajaram Venkataramani]

> This shows that in those systems where mokSha can be had only when the jiva
> goes to some other loka, Brahman that is situated in that loka will have to
> be essentially limited; since those systems do not admit of the jIva
> realizing its Brahman-nature even while living, which also means that
> Brahman is not here but one will have to go to this or that destination to
> be in the presence/proximity of Brahman and be a mukta. And a Brahman
> 'limited' to that loka will be fraught with several other defects too which
> are enumerated in the bhAShya above. It is like a chair not being a table
> and vice-versa and therefore they both mutually limiting each other.
> 'desha pariccheda' and 'vastu pariccheda' are not avoidable when two
> entities are deemed absolutely or even in some ways different from each
> other.  The case of Brahman and jIva if held different from each other is
> similar.
>
RV: In gaudiya vaishnavam, it is not mandatory for a jiva to go to some
other loka to attain liberation. Bhagavad jnana produces atma jnana
instantaneously just as opening the window of a dark room reveals not only
the sun but also oneself. One may still go to a world to relish a
particular type of relationship.  A chair is different from the table but a
leg of a chair is different from the chair but at the same time the chair.
In the same way, jiva is considered one with ishwara while being different.
There is no delimitation just as shakti does not limit a shaktiman. I would
be curious to know if bhedAbheda has been dealt with by Adi Sankara or
other Sankaracharyas.