how can the mindless, eyeless, earless brahman can make creation!!??

[Bhaskar YR]

praNAms

Hare Krishna

 

We have seen subject objection in the recent discussion.  Infact this is exactly the objection which bhAshyakAra addresses in ‘vilakshaNAtvAdhikaraNa’ in sUtra bhAshya.  Here pUrvapaxi asks how can brahman can create when he does not have any limbs, any purpose and any accessories. Here in the process of refuting sAnkhya theory of pradhAna kAraNavAda bhAshyakaara clarifies how a limbless brahman can create the jagat.  Taking the reference of shruti bhAshyakAra says the shruti which stated that brahman is niravayava, amanaH, aprANa, ashrotraM etc. the SAME SHRUTI also stating it is (brahman) secondless cause of world.  Therefore it has to be accepted as such.  We should not be choosy from shruti statements to float our own pet theory.  More details can be had from this adhikaraNa.  Nowhere he states jagat is buddhiparikalpita of the jeeva. If at all there is creation it is from ONLY parabrahman and Ishwara hetuka srushti is what VEDANTA MARYAADA. 

 

Hari Hari Hari Bol!!!

bhaskar

 

Bhaskar YR #4A, 5 & 6 2nd Phase Peenya Industrial Estate Bangalore 560058, Karnataka, India Phone: +91808395181 E-mail: bhask...@hitachienergy.com www.hitachienergy.com

 

[putran M]

Namaskaram,

When sruthi says Brahman is second less cause of world, does not world include the Jiva and its kalpana? To say Brahman is cause of sense world and Jiva is cause of its mind 'parikalpita'  projections (including thoughts whose meaning content constitutes adhyasa) requires that we take a dualistic vyavaharika standpoint where Ishvara is different from Jiva in some fundamental sense. This cannot be what sruthi means when it says Brahman is second less cause of world. There is the deeper knowledge of Ishvara (Brahman+Maya) where all world is His projection/appearance and there is no scope to separate Jiva or Jiva kalpana as something apart from Him. This is what "second less cause of world" must mean. It cannot be instead that brahman is cause of rope but not the snake-adhyasa in the Jiva mind. 

thollmelukaalkizhu 

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[sunil bhattacharjya]

Dear friends,

In Advaita discussions we have to recognize that there is limit, to which we can go in our embodied state. To go beyond that we shall have to go beyond the "ahankArAdi state, i.e. we shall have to leave our Manah, Biuddhi and Ahankara, i.e. the subtle body. At that stage we are no longer the embodied self. Once when one rishi was arguing with Gargi, the great lady Gargi warned that rishi, saying that he was trying to go beyond the limit and his head will fall off.

My 2 cents

Sunil KB

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[sunil bhattacharjya]

Sorry friends.

Regarding the above cited event, it was the rishi, who told Gargi that her head will fall off, if she crossed the limits of her spiritual enquiries (imposed by ahamkaradi).

My 2 cents

Sunil KB

[Bhaskar YR]

praNAms Sri Putran prabhuji

Hare Krishna

 

•  It seems you attached some file to this mail but I am not able to open it.

 

When sruthi says Brahman is second less cause of world, does not world include the Jiva and its kalpana?

 

• When we come to know what is the purpose of srushti as per bhAshyakAra / shruti this doubt will be cleared.  Why the brahman first of all intended to do srushti??  Is it that he is not satisfied within himself without srushti?? Or he is just crazy to do srushti without any definite purpose??  

 

To say Brahman is cause of sense world and Jiva is cause of its mind 'parikalpita'  projections (including thoughts whose meaning content constitutes adhyasa) requires that we take a dualistic vyavaharika standpoint where Ishvara is different from Jiva in some fundamental sense.

 

• Yes, that is how it is, Ishwara cannot be jeeva.  Jeeva has his own limitation and cannot be Ishwara.  bhAshyakAra somewhere clarifies even siddha purusha-s ( aNimAdi ashta siddhi-s) cannot do the srushti kArya it is an exclusive capability of only Ishwara. 

 

This cannot be what sruthi means when it says Brahman is second less cause of world. There is the deeper knowledge of Ishvara (Brahman+Maya) where all world is His projection/appearance and there is no scope to separate Jiva or Jiva kalpana as something apart from Him.

 

• abrahmatvaM / asarvatvaM of jagat is jeeva parikalpita but what jagat ‘as it is’ is brahmAbhinna.  So the next question is is not jeeva is brahman how can he has the limited vision (parichinna drushti) ??   for this bhAshyakAra answers if the jeeva knows his own true svarUpa there is no avidyA whatsoever to anyone. 

 

This is what "second less cause of world" must mean. It cannot be instead that brahman is cause of rope but not the snake-adhyasa in the Jiva mind. 

 

Ø     We are going back to brahmAshrita avidyA and if brahman itself has the jeeva buddhi, jeeva’s avidyA, jeeva’s parikalpita jagat etc. even before srushti then we are forced to accept that brahman who is nirvikAri, nishkriya and niravayava, nirguNa also having avidyA!! 

[sunil bhattacharjya]

Dear Bhaskarji,

You wrote:

When sruthi says Brahman is second less cause of world, does not world include the Jiva and its kalpana?

Shri Ramakrishna Paramhamsa said that with the advancement of science, a time will soon come when one will understand Advaita in a day. Now  science tells us that our Earth is ~2.5 billion years old, the Sun is ~4.5 years old, and the universe itsef is ~13. 7 billion years old. The Sun is transforming hydrogen to Helium and it radiates the energy and in course of time, there will be a day when the Sun will exhaust all the hydrogen and the Sun will die.

If we look back, at one time, the entire mass of the universe was not there, I mean before the Big Bang, when the universe was created, the mass of the material universe must have been created by transformation of the energy of the Brahman, the original entity.  If we call this premordial energy as the Shakti, and the consciousnee at the root is the Brahman.  In the ultimate sense, the Brahman and the Shakti of Brahman are not separate, When the creation occurs, the Shakti part of brahman is transformed and the material world appears.

The creation is a dynamic process from the Big Bang to the dissolution and that is why the ParamBrahma avatara, Lord Krishna said that everything in this created world is impermanent. Upanishad is calling it Mithya, Even though the world is impermanent, We crave for wealth, prosperity and worldly fortune, forgetting that all these are temporary. We may think ourselves to be human beings, but did we have the human body in our last birth? We human beings were surely animals in our earlier births. Lord Buddha could describe his earlier births as animals etc., at the end of his 6 years of tapasya. 

Material world is not necessairly kalpanik, but it is changing every moment. Of course, while living in this material world our attitude is kalpanik, in the sense, as if we mostly forget the fact, that (i) we ourselves are changing within the lifetime and also from birth to birth, and (ii) the material world, with which we are associated, also changes every moment, and this continues till the time  we the jivas get liberated.

My two cents

Sunil KB

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