By Eliot Deutsch
An advent to the various platforms of classical Indian proposal resembling Professor Deutsch offers.
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Extra resources for Advaita Vedanta : A Philosophical Reconstruction
_, .. ·"""'''•"-""'1"~-'"""'''''"""k"''"'"" n;;J.. 1 5 Avacchedli-vada, the theory of limitation, gives a somewhat greater empirical reality to the jiva than does pratibimba-vada, the theory of reflection, in this sense that, whereas the the jiva in the pratibimba-vada is a mere fleeting image, as it were, the jiva in the avaccheda-vada is a necessary "practical" reality. Because we arc subject to avidya, it is necessary, as a matter of practical convenience, that we perceive individual persons and objects as separate, distinct realities.
Distinctions, in other words, are not abolished here but are present in a kind of pure potentiality; and for this reason the jiva is said here to perceive pure avidya, the cause or source of all distinctions. Further, deep-sleep consciousness with its counterpart self-identification, the anandamayakosa, is also called "causal"; it is the ground for future actions: the various sheaths that are manifest in the waking and dream states are latent here ready to unfold as prompted by the effects of one's past experience (karma).
And that it was precisely these problems that gave rise philosophically to their acceptance of karma. The first problem was that of working out a definition or conception of mokEJa or freedom itself. In practically every Advaitic text mokl}a is defined initially in terms 18 In the Advaitic interpretation, the jivanmuhta, the man liberated in life, has completely destroyed all the accumulated actions done in the past that have not yet borne fruit. This is called sancita karma: it is distinguished from ctgiimi harma, actions to be performed in the future, and from priirabdha harnza, actions done in the past that have already begun to bear fruit.