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In this Vishishtadvaitc work called Siddhanta sangraha, the author Sri Shailacharya, a Vishishtadvaitin of the Rāmānuja school argues-

One who is interested in kaivalya-bhoga is included in amumukṣu category. It is because in the case of the kaivalyaniṣṭa there is no cessation of his karma in its entirety

He further claims

The kevala will definitely get back to saṃsāra; when his karma is left with him. Moreover the kaivalyaniṣṭa will not reach the path of light[2] (arcirādigati) as there are the remains of karma. But for the spiritual practitioner (parabrahma upāsaka) the archirādigati (the path of light) is the only path as stated in the sutras.

Further more the author argues that only bhakti yogis come under the category of the aspirants of liberation-

Whereas for the kevala, the rebirth is unavoidable as he has only the dhūmādi mārga (the path of smoke). The category namely mumukṣu also divided into two.Those who are devoted to the path of surrender (nyāsaniṣṭa) and those who are adept in the practice of bhaktiyoga.

According to the arguments given by the Above, Kaivalya moksha does not involve complete cessation of Karmas, therefore entailing rebirth even after one may have attained it.

How do the Advaitins respond to this argument?

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  • What is kaivalya for VA is not same as advaitic moksha. For VA, kailvalya is end product of jeeva upAsana. Advaitic moksha is end product of jnAna of aikya between jeeva and brahman.
    – estimator
    Mar 19 at 16:34
  • @estimator What's this concept of Jeeva Upasana in Vishishtadvaita ? How is it different from Advaitic kaivalya?
    – user34086
    Mar 19 at 16:48
  • check this - gitasupersite.iitk.ac.in/…
    – estimator
    Mar 19 at 16:54
  • and this - gitasupersite.iitk.ac.in/…
    – estimator
    Mar 19 at 16:55
  • For advaitin, these Gita slokas refer to saguNa and nirguNa brahman "upAsakas" (for lack of a better word). For VA, these slokas refer to brahman and jIva upAsakas.
    – estimator
    Mar 19 at 17:05

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