[Advaita-l] Nagation of the reality to jagat

[kuntimaddi sadananda]

PraNams

I am coping a portion from my past post on creation series that may be relevant to negate the reality to the perceived creation. 
Hari Om!
Sadananda

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There cannot be any real creation since Brahman being infinite conscious entity (prajnaanam brahma) cannot undergo modification (nirvikaaraH)  that too to give rise to inert entity, the world. 

If there is no real creation,
why do the scriptures describe creation? 

In Upanishads creation is described at many places. At the same time they also
negate the creation. Thus both the presence of plurality and negation of
plurality are discussed.. Looking superficially, the Upanishads seem to
contradict themselves. AcharyAs have
provided a samanvayam or
self-consistency in accounting both, in accordance with their stated
philosophies. For example, in Advaita philosophy, the plurality exists at the
transactional level (vyAvahArika
level) and advaita (non-dual) at the pAramArthika
level as discussed above. Logically plurality cannot be there at the absolute
or pAramArthika level, since Brahman
being infinite cannot really undergo mutation to become finite objects. In
addition moksha, being freedom from
all limitations, has to be freedom from division, that is, freedom from
duality, since even a spec of duality causes fear says the taittirIya upanishad ,while moksha
is a fearless state. Hence scriptures say “brahma vit brahma eva bhavati – the
knower of Brahman becomes Brahman” – that is knowing infinite
is recognizing that I am infinite, and in the infinite there are no finites or
divisions; because by definition infinite is division-less. 



Hence according to advaita philosophy,
Scriptures teach first creation and then negate it. This procedure, called adhyAropa apavAda, is adopted since one
sees the creation at transactional level. Creation is discussed to prepare the
mind and to purify the mind through yoga. This procedure – adhyAropa apavAda- can be illustrated by taking the scriptural
example of pot made up of clay. The following four steps can be visualized: 

1. Looking at the pot, we first say- here is a pot, a product, or a creation
made up of clay.

2. Then we examine the pot closely to see if there is anything other than clay any
where in the pot.  Since there is nothing other than clay, we conclude
that pot is nothing but clay and clay only.

3. Now we dismiss the pot all together, since there is only clay and nothing
but clay only. Therefore there is really no pot at all in the place where we
say there is a pot. 

4. Now we dismiss the creation of pot itself since it was and it is all the
time clay and therefore clay has not really become a pot. 

The same steps can be applied to the creation that we perceive. Negation of the
pot or negation of the creation is at the intellectual level only. Pot is still
there for utility and for transactional purpose. What is negated is the notion
that pot (creation) is distinctly different from its material cause – clay (Brahman), from which it is made, by
which it is sustained and into which it goes back. 



This procedure of negation of the plurality (creation) to the reality is
required to recognize the oneness that pervades this entire universe. Human
suffering is due to the fact that he perceives the world of transactions as
real. Scriptures say this reality that is perceived is only a notion in the
mind of the perceiver. What is there is eternal unchanging Brahman that I am, which
is ever pure and infinite and hence the embodiment of Ananda itself. The mahA
vAkyAs emphasize this identity and this identity can be realized only when one
intellectually dismisses the plurality – Brahman alone exists and recognizes
that the creation is mithya. Hence Krishna’s declarative statement at the beginning of gitopadesha– “Arjuna, you are crying
where there is no reason to cry – because those who know the truth about the
absolute nature of the reality do not cry –ashochyAnanvashochastvam… na anushochanti
panDitAH”.



So,  is there a creation? There is an
appearance of creation at transactional level and it is the vibhUti of the Lord. That Lord is
nothing but this creation itself and hence I should have a reverential attitude
towards the creation. As I understand more, I have to recognize that Lord, who
is sat
chit Ananda swarUpa is not different
from the self that I am. That understanding as a fact is the culmination of the
very purpose of this life itself. There is nothing but Brahman. “Yo
mAm pashyati sarvatra, sarvancha mayi pashyati, tasyAham na praNashyAmi sa cha
me na praNashyati|| 
which is the same as "sarva bhuutastham aatmaanam sarva bhuutanicha aatmani"
One who sees me everywhere and sees everything in
me, he is never away from me nor I am from him” which is the same as "one who recognizes himself in every thing and every thing in himself – says Krishna.