Advaitins And Devotees

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Advaitins And Devotees

The knowledge consists of three components (Triputi) 1) The goal; 2) The soul and 3) The path of the soul to please the goal (God). The knowledge of the world is not dealt separately because the knowledge of the soul itself is the knowledge of the world since the soul is a part of the world. Soul happens to be God according to misconceived Advaita and in such case the triad (triputi) is disturbed because 1) and 2) become the single item. When the devotees criticize the knowledge, they should specify the component of the knowledge. The devotee cannot criticize the goal because the goal is God. The knowledge of God generates the attraction (devotion) to God.

This component is spoiled by Advaitins, who say that the soul in every human being is God. In this component, the devotees are almost correct; who selected a particular energetic form like Narayana is only God. In the same way, if Advaitins say that a particular human being like Krishna is only God, the Advaitins are equal and infact even better than the devotees because the human form of God is more relevant to human beings than the energetic form of God. In such case, Advaitins can be even treated as greater devotees because they have selected the relevant human form rather than the irrelevant [to the earth] energetic form. The devotees might have become Advaitins, had they told that every energetic form (Every angel) is God.

Therefore, the devotees have surpassed the Advaitins in this component. But still in this component, the devotees are not perfect. They have neglected the contemporary human form of God and are after the irrelevant (to the earth) energetic form like Narayana or the past incarnation like Narayana or Krishna. They are fixed to a particular energetic form only (like Narayana) and reject or speak less about the other energetic forms like Shiva and Brahma. This violates the fundamental omnipotence of God to be in various forms simultaneously.

The second component is the soul or the world. For Advaitins the goal and soul are one and the same. For them, only world without the soul is left over. The world is unreal for them. It is correct if the world is limited to Maya only.

For the devotees, the soul is a part of the world only. In this point also the devotees have surpassed Advaitins. The devotees say that the world is real and therefore, the soul is also real. If everything is real, where is the liberation? You should be liberated from unreal to attain the real. When the soul is real like God, there is no need of liberation of the soul from the real world. A reality (soul) need not be liberated from another reality (world) to attain some other reality (God). If the world is confined only to Maha Maya and Mula Maya, the world is real.

When the body disintegrates, only the form of the body disappears. The awareness (soul), the forms of the energy like light, heat etc., and the matter remain real. In this case even the feelings or thoughts (qualities) remain real accompanying the soul as Vasanas. The soul qualified by these feelings is Jeeva. Jeeva remains real after death, who travels to the upper world in the energetic body. This does not mean that feelings are real and can be treated as Maha Maya. The feelings can be destroyed by the real knowledge and therefore, the feelings are also Maya only like the form of the body. The devotee should cross this Maya with the help of knowledge given by God (Second chapter of the Gita) so that the devotee is no more attracted by the world even if he comes out of the devotion for sometime to take rest. In this aspect the Advaitins surpass the devotees who have analyzed the world correctly.

But the Advaitins should remember that Maya is only unreal where as the other two (Maha Maya and Mula Maya) are real. Jeeva is unreal because before atman (soul), since jeeva is a bundle of vibrations of soul or qualities only. Hence, liberation of the soul from its worldly qualities (Jeeva) is the liberation.
Shankara says that the soul should get liberation from Maya only (Maya mayamidam akhinam Hittva…). He gave the definition of the world as Nama and Rupa only. Nama is the name. Rupa is the form. The form of matter is pot. The form (rupa) of awareness is feeling like love, cruelty etc. The pot, love, cruelty etc., are the names (nama). Only Maya is to be discarded (Hittva).

If you take the world as Maya, Maha Maya and Mula Maya, then the whole world is a mixture of reality (Maha Maya and Mula Maya) and unreality (Maya) as per Shankara (Satyanrute Mithuni Krutya…). A mixture of reality and unreality can be neither stated as full real or as full unreal and is called as Mithya by Shankara (Sadasat Vilakshana…). All this is from the angle of the soul. From the angle of God, the world is real but unreal is negligible. A very little part of the primary energy is modified into the world and thus, it is very much negligible before the infinite ocean of primary energy charged by God. Therefore, for God also, the world is Mithya since it is real but negligible and can be treated as almost unreal. Reality of the world gives basis for the entertainment of God almost unreality keeps God unaffected by His own projection.