[Advaita-l] Omniscience, etc. only due to upAdhi

[Sunil Bhattacharjya]

Namaste,

Probably only with the help of science a modern man somewhat be able to grasp this better. Ishvara, who is Apara-Brahman and whose Vachaka is "OM" is in a divisible-indivisible (i.e., distinguishable-indistinguishable) state with Para-Brahman, whose cachaka too is "OM". In Thermodynamics this is a reversible situation. To my mind it is better to leave it at that rather than defining Ishvara as with pratantra or Vyavaharika existence alone. Remembering what Yajnavalkya said, may be our heads will fall off if we want to probe further into this

Regards,
Sunil KB





On Monday, December 30, 2013 9:13 AM, V Subrahmanian <v.subrahmanian at gmail.com> wrote:
 
On Mon, Dec 30, 2013 at 4:19 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> It is during this process
> that it adopts the principle that karya ( effect ) is not different from
> its karana ( cause ) .
>
> praNAms
> Hare Krishna
>
> Yes, shankara discusses this exclusively in ArambhaNAdhikaraNaM.  The
> cause cannot create altogether a new effect if the effect is not existing
> in cause already.



The Vedantic satkAryavAda is different from the sAnkhya satkAryavAda:

The effect, prior to manifesting , exists in the cause, AS the cause
itself  - This is
 vedAnta.

The effect, prior to manifesting , exists in the cause, AS the effect
itself  - This is sAnkhya.

It is only because of this crucial difference we are able to have vivarta
vAda while for the sAnkhya the effect is absolutely real.  For the vedantin
the effect is only an appearance of the cause itself.

regards
vs




>  kArya-kAraNa ananyatva and shakti in kAraNa which
> produce kArya is non-different from kAraNa.  In geeta bhAshya (guNa traya
> vibhAga yOga - 14th chapter??) also we find support for this I think,
>
> Hari Hari Hari Bol!!!
> bhaskar
>
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