advaita theory

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On Nov 3, 11:57am, Krishna Kalale wrote:

> Re: Adi Sankara's koodu vittu koodu paaithal

> can you re state your real question (only) on atma leaving a body and taking

> with it experience. your question was not clear.

>

> krishna

>-- End of excerpt from Krishna Kalale

 

If jeevaatmaa and paramaatmaa are one and the same and ilve in union and if as

per advaitin philosophy this union doesnot have attributes how come the

reverred soul of adisankara in union with paramaatma can seek, gain and

possess an attribute when it is in transit in the stages of koodu vittu koodu

paaythal

or if we agree that it is possible to carry attributes then shall we redefine

the advaitin philosophy with some acceptable position and reference on

attributes.

Samapth Rengi

 

________

 

in the case of a jeevatma leaving a body and taking with it experiences to

a new body there is no difference between advaita and visistadvaita.

 

advaita states that : jeeva is the conditioned atman (bramhan). what is

this condition? jeeva is conditioned by a soookshma sareera (subtle body)

which contains anthaha karana (or mind appparatus). when a jeevatma leaves

one body to other , it carries with it this anthahakarana (like a luggage).

so in this case it is common to both advaita and visistadvaita.

 

 

advaita only states that - this conditioning is due to avidya (ignorance)

visistadvaita states that this conditioning is due to karma.

 

really there is no real difference between visistadvaita and advaita here.

 

 

at moksha only there is a small difference : advaita states that all

the conditions of atma fall away and the original atma stays as it were

it does not experience anything nor knows anything since anything other

than itself is on the absolute level : false or non-existent.

 

visistadvaita states that jeeva at moksha leaves the anthaha karana apparatus

and experiences bramhan with all his attributes - of leela vibhuti ( the

wealth of this universe) and nitya vibhooti ( the wealth of vaikunta).

there is experience of bliss.;

 

krishna