[Advaita-l] Causal Body

[Jay Nelamangala]

Dear SriKrishna,

> If you decide to measure my devilishness, will
> 'devilishness' become my property ??  I think not.
> Yes, 'Devilishness' as a property may exist in some
> experience of yours say in Ravana. While explaining
> about me to some other party you resort to measuring
> my devilishness. Still, 'devilishness' does not become
> my property. Inspite of such argument, what happens if
> you come up with a '0' measure. Does devilishness
> become my property ??

You are right,  but for wrong reasons.  But good example though.

There are Asuree and Daivee - svabhAva jeevas.
They are two seperate categories of people.
RaavaNa and vibhIshaNa for instance.
What you say holds good if we start measuring "devillishness"
in vibhIshaNa.   You will come up with 0  measure
for  the property "devillishness" ,  because you are in the
wrong category!!

But,  "attributelessness" is not like this.

Every object ( physical or mental) has to have attributes.
There are no two categories of objects : those with and those
without  attributes.

When you say ,  "Brahman is attributeless"  you have
self-contradicted already because of this reason.

You can not mentally conceive an attributeless entity.

Either you can say,  no one has conceived Brahman or
you have to say some has conceived it,  and called it
attributeless.

If no one has conceived it,  then how did you come to know of it?
If someone has conceived it in advaita ( although they don't accept it)
it means they have conceived it with the attribute called
"attributelessness".

The very sootra, of bAdarAyaNa asks you to enquire into Brahman.
Obviously, you can not enquire into an attributeless entity either.
When enquiry itself is not possible,  whether such a Brahman is the
creator of this world or not?  the question does not arise.

But shrutis  ordain enquiry into the cause of this world, and  call it
Brahman.
"yatO vA iMAni bhootAni ....tad vijijnAsasva tad brahma"

Therefore, whatever you call "Brahman" - must be the object of enquiry in
the first place.   An attributeless NirguNa brahman is not object of
enquiry.
So, other vEdaantins reject the attributeless NirguNa brahman theory, and
say there is only One Brahman -  who is the Creator as well as the object
of enquiry, and object of devotion, and shruti-smritis have come about to
describe that One Brahman.

I hope you got clarfied on your analogy.

----- Original Message ----- 
From: "Srikrishna Ghadiyaram" <srikrishna_ghadiyaram at yahoo.com>
To: <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
Sent: Friday, June 06, 2003 12:16 PM
Subject: Re: [Advaita-l] Causal Body


> Hari Om !!
>
> --- Jay Nelamangala <jay at r-c-i.com> wrote:
> >
> > The acceptance of peculiarity (vishEsha) is
> > inevitable even for advaita,
> > though
> > advaita ignores it.  Advaita regards Brahman as
> > partless.  This implies that
> > partlessness is a property of It.
>
> If you decide to measure my devilishness, will
> 'devilishness' become my property ??  I think not.
> Yes, 'Devilishness' as a property may exist in some
> experience of yours say in Ravana. While explaining
> about me to some other party you resort to measuring
> my devilishness. Still, 'devilishness' does not become
> my property. Inspite of such argument, what happens if
> you come up with a '0' measure. Does devilishness
> become my property ??
>
> > It is akhanda.
> > So partlessness is not
> > different
> > from it.  Then the question is, "how can there be
> > the thought that
> > partlessness
> > is a property of Brahman? "
> >
> Om Namo Narayanaya !!
>
> Srikrishna
>
>
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