Cause of Creation
miinalochanii at YAHOO.COM
Wed Nov 13 16:02:17 CST 2002
--- kuntimaddi sadananda <kuntimaddisada at YAHOO.COM> wrote:
> 7. Dwaita has a big problem if there are distinctions and gradations
> in the jiiva-s even in mukti. The cause of suffering is the very
> gradations and if that persists as intrinsic, one may claim that your
> pot is full but other fellows pot is bigger than mine and that very
> bigger and better than mine is beginning of samsaara as we experience
> everyday. They use the TU that says - manushya ananda is smaller
> than deva-s etc. But that is in the state of samsaara. Once
> realizes that one is pure unqualified anannda - there are not
> gradations in the ananda itself.
Does dvaita say that jiivaa is "pure unqualified anaanda"? It is
iishvara/brahman whose nature is aananda. Gradatations comes because of
the difference in the ability of jiiva-s to imbibe/perceive the aananda
If duality persists at mukti -- then what is the problem in seeing
gradation in the degree of bliss attained by each jiiva? Why do you say
suffering in samsaara is related to gradation? It is due to wrong
knowledge which leads to wrong actions and consequences.
To claim Lord is antaryaami of prakRti reduces v.advaita to advaita.
Then I will take the tiniest of particles and say God is in there? And
in which part of it is God -- probably if I keep questioning then we
will see God pervades all! There is nothing that is non-God. Only way
out is to say prakRti and purushha are different. That is dvaita.
And by everything arises from brahman and goes back to brahman it is
meant that "the state of tangible manifestation of this universe
inhabited by jiiva-s comes out of brahman and when brahman choose to
withdraw its power of mAyA then this manifestation goes back to him"
This does mean the prakRti goes back to him. All jiiva-s and prakRti
are reduced to their primal subtle arrested state. Some thing like
hibernate mode of laptop (this is just an example -- should not be
Also infiniteness need not imply non-duality. It does not even imply
completeness. Set of rational numbers is infinite -- it is neither
non-dual and nor it is complete. By infinite, it is meant bhagavAn
incomprehensible and immeasurable. And by complete it is meant that he
is innately content and does not need anything external to sustain him
or his state of pure joy.
Please do correct me. I understand that you have studies all three
systems to a great depth and I have not even scratched their surface.
My contention is dvaita has a better footing than v.advaita.
sharaNAgata raxakI nivEyani sadA ninnu nammiti mInAxI
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