[Advaita-l] Eternal Loka

[rajaramvenk at gmail.com]

Hare Krishna. There is no confusion of terminology but a clear contradiction in understanding between two traditional scholars on a basic point.  I asked a specific question about what happens to sarvajna Ishwara and Vedas.  Jaldhar said that both merge in to Parabrahman and lose identity. According to you, everything merges in to Ishwara (Avyakta). 

There is a reason why this contradiction or a difference in perspective exists in the tradition. In fact, it goes all the way up to liberation. Does a jIvA realise ekatva with Brahman or Ishwara? The common answer is Brahman. Appayya Dikshitar takes up this question and says it is Ishwara! 

Neither of you have answered what happens to the omniscience of the lord in mahapralaya. If He forgets what happened in the previous kalpa, then He can't create as before. If He remembers, then all names and forms are eternal as His knowledge in vyavahara. 
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-----Original Message-----
From: V Subrahmanian <v.subrahmanian at gmail.com>
Sender: "Advaita-l" <advaita-l-bounces at lists.advaita-vedanta.org>
Date: Sat, 27 Jul 2013 07:16:30 
To: A discussion group for Advaita Vedanta<advaita-l at lists.advaita-vedanta.org>
Reply-To: A discussion group for Advaita Vedanta
 <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] Eternal Loka

On Sat, Jul 27, 2013 at 12:05 AM, Rajaram Venkataramani <
rajaramvenk at gmail.com> wrote:

> On Fri, Jul 26, 2013 at 7:19 PM, V Subrahmanian <v.subrahmanian at gmail.com
> >wrote:
>
> >
> > RV:  According to Shri Jaldhar Vyas Ishwara and Vedas lose their identity
> > or in other words become one with parabrahman. According to you, Ishwara
> > remains as avyakta. These are not equivalent and contradictory unless you
> > say that Ishwara as Avyakta is non-different from Parabrahman.
>

We have to know that the Nirguna brahman has nothing to do with any aspect
of creation.  It is only the Brahman with mAyopAdhi that is called
sometimes Parabrahman to differentiate it from apara brahman that are
Hiranyagarbha, virAT and the like.  In the Taittiriya shruti 'yato vA imAni
bhUtAni jAyantE....yat prayantyabhisamvishanti' it is the mAyopAdhika
brahman that is the source, support and resolution abode of creation.

As I have pointed out several times before, the terms Ishwara, Brahman,
Parabrahman, devatA, etc. that are used in Vedanta/Advaita texts have to be
understood in the specific context.  A generalization will result in
confusion.  So, the best course would be to pick out a particular text,
paraphrase those portions and then seek to know the meanings of terms
there.

vs

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