Bhagavan and His attributes

[Guest guest]

Hare Krishna,

 

Following verses from the upanisads tells us that there is no

difference between Lord and His attributes. Madhva and Gaudiya

interpret them like this. However, according to Sri Vaishnavas there

is difference between the substance[brahman/supreme self] and its

attributes though they are inseperably linked together.

If the Gaudiya and Madhva interpretation for these verses is true

then what is the fate of Sri Vaishnavas ? Do they achieve liberation

or fall back into the continuing cycle of reincarnation because they

percieve "difference" between Lord and His attributes as indicated by

the verses ?

 

manasaivedamaaptavya.m neha naanaasti ki.mchana |

mR^ityo sa mR^ityu.m gachchhati ya iha naaneva pashyati || KU 2.4.11

||

 

Even through the purified mind this knowledge is to be obtained, that

there is no difference whatsoever here (in the attributes of the

Lord). From death to death he goes, who beholds this here with

difference (kaTha upaniShad 2.4.11).

 

 

 

yathodaka.m durge vR^iShTa.m parvateShu vidhaavati |

eva.m dharmaanpR^ithak pashya.mstaanevaanuvidhaavati || KU 2.4.14 ||

 

As water falling on an inaccessible mountain top runs down, thus

seeing the qualities of the Lord as separate from the Lord a man runs

down to Darkness (kaTha upaniShad 2.4.14).

 

 

 

Looking forward to your answers.

 

Your Servant Always

Sumeet.

[Guest guest]

..

If the Gaudiya and Madhva interpretation for these verses is true then what is

the fate of Sri Vaishnavas ? Do they achieve liberation or fall back into the

continuing cycle of reincarnation because they percieve "difference" between

Lord and His attributes as indicated by the verses ?

One interesting question is whether or not the founders of their line teach such

a difference or whether they are silent on the issue. If the latter is the case,

this "difference" is just a modern speculation.

If the founders do teach such a doctrine, then if the Lord corrects an

individual practitioner's misconception in the course of their progress, then

they can achieve liberation. However, if they persist in holding onto a

fundamental error about God (and for that matter the soul), then that would

most likely be a stumbling block in their devotional service. Mukti means

expressing one's own consitutional form and rasa. If one does not accept the

idea of visesa which implies the oneness of the soul and its rasa, then one may

waste time attempting to "achieve" some other rasa. Therefore the idea of visesa

and its corrollaries are fundamental to achieving liberation.

ys

Gerald S