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According to advaita only God exists and every thing is the manifestation of God(Brahman) so even materialistic desire should be God's manifestation.

So if one goes for lust(kama) which by default is God's manifestation will he attain Moksha.

If not why, because everything is God(God's manifestation) so whether you worship God as an idol or worship/followed your desire at the end of the day you are worshipping God.

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    Refer Gita 2.16. Sat Asat. Everything comes from Brahman yet Sat feature of Brahman alone is eternal. Desires come from Brahman only which are based on Dharma. If you have desire for Asat objects then you will loose track and identify yourself with Body/Mind May 7 at 16:47
  • Does fulfilling that desire stops the person from having it again? The person remains in the limited spectrum and cannot realize upon that underlying sensitivity or that subtleness which gives him both the desire and associated Pleasure.
    – Proxy
    May 7 at 16:56
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    The problem is your understanding of the word Moksha. Moksha means freedom, as long one is going after body and senses like lust, ego, tongue, smell and their gratifications, how can one be considered free ? As he/she is still slave of temporary Prakriti and dependent on external temporary things provided through past Karmas. Even worshipping God i.e. Dvaita is slavery and one is dependent on formless to take that form and guide him/her.Advaita actually means realizing true Self and it being the cause of bliss in every matter. upanishads.org.in/stories/the-story-of-indra-and-virochana
    – user22687
    May 8 at 11:23
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Firstly from Brahman alone this whole world comes and from that, Sat (Eternal i.e Atman ) and Asat(Non Eternal like Body, Elements in Prakriti etc) come from. But still Brahman transcends everything and is in-dweller of the body as well as the creation. Desires only in accordance with Dharma will lead to good path. Other desires keep binding man in Samsara. Even if one worships God by desire, By grace of Lord he will attain him.

  • Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.(Gita 2.16)

Swami Sivananda writes "The changeless homogeneous Atman or the Self always exists. It is the only solid Reality. This phenomenal world of names and forms is ever changing. Hence it is unreal"

  • He who, dwells in all things, and yet is other than all things, whom all things do not know, whose body are all things, who controls all things from within - He is your Soul, the inner Controller, the immortal. (Brihadaranyaka Up 3.7.15)
  • Among creatures I am desire which is not contrary to righteousness, O scion of the Bharata dynasty.(Gita 7.11)
  • When all desires clinging to the heart of one fall off, then the mortal becomes immortal and here attains Brahman.(Katha Up 2.3.14)
  • By enmity or by devotional service, by fear, by affection or by lusty desire — by all of these or any one of them — if a conditioned soul somehow or other concentrates his mind upon the Lord, the result is the same, for the Lord, because of His blissful position, is never affected by enmity or friendship.(SB 7.1.26)
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    your answer is unclear...The 'lust' that is referred to in your quote is lust for the Lord - not lust for material desires or material objects. May 8 at 13:20
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    @SethuSrivatsaKoduru First time 😅 he has down voted many of my question even those which are very good. May 8 at 14:32
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    This ain't first time bro, many times he downvoted my answers wrongly and never even bothered to reply . Couldn't he read entire sentence? See his comment. He didnt even read my answer properly. I always upvoted his answers and respected his great knowledge @DarkKnight May 8 at 14:34
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    @SethuSrivatsaKoduru see this question of mine he downvoted it for no reason hinduism.stackexchange.com/q/46177/22556 May 8 at 16:28
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    Lol whats there to downvote in that ! @DarkKnight May 8 at 17:02
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Your question has logical fallacies in it and draws illogical conclusions from assumptive statements. In Chapter 16 of the Gita, the Lord says (Swami Nikhilananda translator):

16.7 Men of demonic nature know not what to do and what to refrain from doing. Purity is not in them, nor good conduct, nor truth.

16.8 They say: "The world is devoid of truth, without a moral basis, and without a God. It is brought about by the union of male and female, and lust alone is its cause: what else?"

16.9 Holding such a view, these lost souls of little understanding and fierce deeds rise as the enemies of the world for its destruction.

16.10 Giving themselves up to insatiable desires, full of hypocrisy, prides, and arrogance, they hold false views through delusion and act with impure resolve.

16.11-12 Beset with innumerable cares, which will end only in their death, looking on the gratification of desire as their highest goal, and feeling sure that this is all;

Bound by a hundred ties of hope, given up wholly to lust and wrath, they strive, by unjust means, to amass wealth for the satisfaction of their passions.

16.13-16 ...Bewildered by many fancies, entangled in the meshes of delusion, addicted to the gratification of lust, they fall into a loathsome hell.

16.19 These cruel haters, these evil-doers, these vilest of men, I hurl always into the wombs of the demons in the cycle of births and deaths.

16.20 Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, O son of Kunti, but go farther down to the lowest state.

16.21 Three are the gateways of this hell leading to ruin of the self--lust, wrath, and greed. Therefore let man renounce these three.

16.22 The man who escapes these three gates of darkness, O son of Kunti, practises what is good for himself and thus attains the Supreme Goal.

16.23 He who discards the injunctions of the scriptures and acts upon the impulse of desire attains neither perfection nor happiness nor the Supreme Goal.

16.24 Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world.

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  • Can you explain what is the logical fallacy May 8 at 14:30
  • @DarkKnight Not a topic for this forum. Google logical fallacies. May 9 at 4:10
  • I mean which logical fallacy. I know the definition May 9 at 12:43
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Conjugal union (Kama) can as much be an Advaitic manifestation as any other. If not, it would not be as widespread as it is. This is because it is possible to forget the physical body and the mind while engaging in Kama albeit for a brief period of time. The total cessation of everything and remaining as pure awareness for those brief seconds is what is also known as Advaita sthiti. It is also the state that is available for all living beings and comes naturally without anyone teaching it.

The only problem with this is - it is too brief. So the desire for more such experience continues in those that do not understand it's true nature.

Moksha can only come when one transcends all things cyclic (Samsaara). That means, a fundamental criteria to be eligible for Moksha is to enjoy the state of Advaita permanently (not briefly and not even at length).

The only way one can attain Moksha through Kama is by trying to garner it for as long as possible and as many times as possible and getting vexed with it's short longevity and transcending that into a higher plane of existence and eventually finding it in the Self.

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Yes, Brahman/Self is all there is...all is Brahman/Self. Whatever you want to do is exactly what the Self wants to do as you. So if you want to follow materialistic desire, there is no problem...it is not wrong.

However, following materialistic desires and lust is what people do already...and that is why there is dissatisfaction, unhappiness, and suffering. Following this will not lead to moksha/liberation or the cessation of suffering. There is dissatisfaction, unhappiness, and suffering due to thoughts, believes, ignorance, misunderstandings, habits, conditioning, etc. Moksha/liberation will not come as long as there is the belief that you are a body, mind, or separate "me".

Brahman alone exists, but there is a difference between the profound realization of aham brahmasmi (I am Brahman) versus believing you are the body, mind, and/or "me". The latter is what is normally experienced, and the former is moksha/liberation.

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