[Advaita-l] Eternal Loka

[Venkatesh Murthy]

Namaste

The Kakataliya Nyaya is the best answer for this. Swami Sivananda has given
very nice explanation in Vedanta for Beginners.
http://www.dlshq.org/download/vedbegin.htm

'A crow came and sat on a palmyra tree, and just at that time, a fruit of
that tree fell on its head and killed it. The falling of the fruit had
really no connection with the crow’s sitting on the tree. The coincidence
of the two events was merely accidental. This illustration is used to
describe anything which is purely accidental and has no reason behind. It
is said in the Yogavasishtha that the appearance of a common world to many
Jivas, each of whom has really an independent world of itself, is only
accidental (Kakataliya) and has no reason or any other meaning for it
whatsoever.'

Brahman having Gunas and Causing the World is according to this Kakataliya
Nyaya. It is accidental. There is No meaning for saying Brahman is Cause
for World and Cause for Gunas.


On Wed, Jul 31, 2013 at 7:45 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> Well said Sri Sada ji.  No guNa can legitimately be in Brahman because
> every guNa, without any exception, is attributed to brahman ONLY ensuing
> from the world or jiva.  Without jagat/jIva there cannot be a single guNa
> that brahman can have.  jagatkartRtvam, sarvAntaryAmitvam, saulabhyam,
> saushIlyam etc... to have any or all of these Brahman has to depend on the
> jagat/jIva.  For ONLY for their sake brahman bears the burden of these
> guNas.  If not for them these need not be borne by brahman.  Advaita sees
> this truth, on the basis of the shruti and declares brahman to be nirguNa
> at the paramarthic level.  Brahman has to depend on those (jiva/jagat)
> which depend on It for their very existence (paratantra satyam) to have any
> guNas. That is the sorry state of Brahman if guNas have to be admitted in
> it.
>
> vs
>
> On Wed, Jul 31, 2013 at 4:58 AM, kuntimaddi sadananda <
> kuntimaddisada at yahoo.com> wrote:
>
> > From: Rajaram Venkataramani <rajaramvenk at gmail.com>
> > >
> > >Please answer a basic question. "If there is no sarvajna Ishwara after
> > >pralaya, who will create as before and award rewards of karma in
> previous
> > >kalpa?"
> > --------
> > Shree Rajaram - There is fundamental problem in the whole analysis. All
> > that you mentioned, Iswara with sarvajna, laya, pralaya, karma, jiiva,
> > jnaanam, ajnanaam -lokas, even puurva miimamsa, utta miimaamsa that
> include
> > Sreedhara swami  bhaashya, Bhattas, praabhaakaras, miimaasa positions,
> and
> > anything else you name it, all and any divisions and distinctions which
> > differentiates in terms of sajaati, vijaati swagata bhedas - all  are
> only
> > transactionally real. Noone disputes that. From paaramaarthika point -
> > existence-consciousness alone was there which has no distinctions of any
> > kind - ekam eva advitiiyam. Hence nirguna brahman we talk about refers to
> > that prajnanam brahma - that which is one without a second. Ontologically
> > paramaarthika satyam differs from vyaavahaarika satyam which again
> differs
> > form praatibhaasika satyam. The adviata teaching is from paaramaarthika
> > satyam. Confusion arises if try to mix these things - from what reference
> > these
> >  distinctions you mentioned are valid. You may not agree with this, but
> > advaita categorically dismisses any distinctions of any kind from the
> > absolute point.
> > Just my 2c
> > Hari Om!
> > Sadananda
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-- 
Regards

-Venkatesh