[Advaita-l] Eternal Loka

[Rajaram Venkataramani]

Hare Krishna. Namaskaram. If you reflect upon it instead of wondering you
may appreciate why it is non- trivial and warrants the discussion. Firstly,
please go back and see why scholars had multiple views on what happens to
Ishwara on mahapralaya. Secondly, please ask yourself why scholars call
vaikuntha non-eternal boldly contradicting none other than Sridhara.
Thirdly, please ask yourself what happened to my request to the group to
show just one statement by an acharya from Sankara to Appayya that
vaikuntha or kailasa is non-eternal. Fourthly, please ask yourself if you
had reflected on appayya's position relative to jaimini's before it was
raised here.


On Tuesday, August 13, 2013, kuntimaddi sadananda wrote:

> Sunilji - All the creation is only from the vyavahaara point - not from
> paaramaarthika point. From the so-called vyavahaara point only the avidya
> is anaadi and maaya will continue till all the jiivas have realized. One
> can all it as eternal if one wants it as long as it is understood the term
> itself is only at the vyavahaara level. Brahman remains substratum of
> jiiva-jagat-Iswara since there cannot be anything other than Brahman.
> Ontologically Brahman and sRishTi have different degrees of reality. The
> whole question has no meaning if you transgress the reference states from
> which the topic is discussed.
>
> Anyway I have no intension to continue from my side other than wondering
> why so much discussion on the topic which is rather trivial from the point
> of advaita.
> Hari Om!
> Sadananda
>
> From: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>
> >To: kuntimaddi sadananda <kuntimaddisada at yahoo.com>; "
> advaita-l at lists.advaita-vedanta.org" <advaita-l at lists.advaita-vedanta.org>
> >Sent: Tuesday, August 13, 2013 4:42 PM
> >Subject: Re: [Advaita-l] Eternal Loka
> >
> >
> >Namaste,
> >
> >The Vedanta (Mudgala Upanishad)  does speak about the creation from a
> quarter of the Brahman. The creation from a quarter of Him is not eternal
> but He (Brahman) is.
> >
> >Regards,
> >Sunil KB
> >
> >
> >
> >
> >________________________________
> >From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
> >To: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>; A discussion
> group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> >Sent: Tuesday, August 13, 2013 10:52 AM
> >Subject: Re: [Advaita-l] Eternal Loka
> >
> >
> >
> >Sunilji - PraNAms
> >
> >Brahman being one without a second - any further description of nirguna
> or saguna, jiiva, jagat etc from the Brahman point is irrelavent.
> >
> >From Vedanta point, in Pralaya ,there is still Iswara with all the jiivas
> and jagat in potential form - just like in laya or our deep sleep state
> where the individual mind with its vaasanas are in potential form ready to
> manifest just as we left, once the mind is awake. Same way the pralaya is
> the deep-sleep state at macrocosam level, where macro BMI goes to sleep -
>  where maaya with all the karmas of all jiivas still remain but in
> potential form. One can say that during pralaya, Iswara is in yoga nidra.
> Hence the trigunaatmika prakRiti is in potential form ready to manifest
> based on the karmas of previous sRishTi as the basis. It is relatively
> eternal since ignorance and thus maaya is anaadi. The whole creation can
> only disappear completely only when all the jiivas realize, and that may
> never happen - hence it is said  as eternal at the transactional level only
> - at this level not only Iswara but jiiva and jagat too are eternal but all
> exist in
> >potential form. Just as in laya we cannot make any distinctions of any
> kind, in pralaya aslo we cannot make any distinctions of jiiva-jagat-Iswara
> also. laya and pralaya are exact conter parts the first one at jiiva level
> and the second one at virat level.
> >
> >Brahman is advitiiyam - one without a second - hence no sajaati vijati
> swagata bhedas in Brahman and nothing can be said about Brahman since no
> words can reach there - including the word advaita. Advaita is only with
> reference to dvaita - negation of the reality to the duality.
> >Just as jiiva is eternal so is Iswara - but both are at vyaavahaarika
> level only. At paaramaarthika level there is no jiiva, no jagat and whether
> we like it not - no Iswara also. No time concept also to says even it is
> eternal or ephemeral.
> >I am surprised why so many posts of these trivialities.
> >Hari Om!
> >Sadananda
> >
> >From: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>
> >>To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> >>Sent: Tuesday, August 13, 2013 1:15 PM
> >>Subject: Re: [Advaita-l] Eternal Loka
> >>
> >>
> >>Namaste,
> >>
> >>It appears that there is a confusion among the scholars as to whether
> Ishwara and Nirguna Brahman are one and the same or are different. This is
> happening because the scholars very often forget that He had the desire to
> be many and that desire-laden state of His is the Ishwara (Apara Brahman)
> and there is the creation. When that desire is over He is back to His old
> state and the pralaya is nothing but a statement of this. Nirguna Brahman
> and Ishwara were never two different entities.
> >>
> >>Regards,
> >>Sunil KB
> >>
> >>
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