[Advaita-l] svabhAva of Atman IS 'sarvajnatvaM'
bhaskar.yr at in.abb.com
Mon Jan 6 22:53:03 CST 2014
praNAms Sri Srinath Vedagarbha prabhuji
What you say makes sense only if such "ONLY Advitia Cause" is real one.
> That adviteeya is the only ( it is ekaM eva) reality no doubt and when
we (vedAnta ) accepts the creation as the kArya, as against the
pAramArtika ajAta vAda, that adviteeya reality is the ONLY abhinna
nimittOpadAna kAraNa...Hence it is said in the sUtra bhAshya brahma
svabhAvO hi prapanchaH na prapancha svabhAvaM brahma.
in the siddhAnta, this jagat is not really "CREATED" but just arOpita.
> We are forgetting the fact that alongwith created the creator Ishwara
too ArOpita on shuddha nirvishesha parabrahman. Hence in sarvajna, sarva
is ArOpita and jnA (jnAna) is the self. And when shruti says jnA thought
of becoming many (ofcourse, from advaita perspective it is kevala
adhyArOpita) it does that with its svabhAva i.e. sarvajnatva. Without
jnAna of 'sarva' it cannot become 'sarva' is it not??
So all your subsequent arguments based on this wrong premise just does not
> these thoughts have been put forth based on the premise that there is a
creation and behind this creation there is a kAraNa and that kAraNa is one
without second which has the svabhAva of sarvajnatva. See for example
Itareya shruti maNtra quoted y'day : AtmA vA idaM ekaM evaM agra Aseet |
na anyat kiMchana mishat | sa Ikshata lOkAnnu srujA
It is basically same, since jagat is aarOpita only, it's "ONLY Advitia
Cause" is also equally aarOpita and hence all sarvajnattavam etc. based on
such creator-ship hEtu are all just aarOpita guNa-s.
> there is no disagreement here because chAndOgya and sUtra bhAshya
saying this. But the topic in question is when vedAnta aceepts the
creation kriya, whether adviteeya brahman has the nature of sarvajnatva or
not?? shankara says since sarvajnatva is svabhAva of that adviteeya Atman
it can create/become sarva without the help of any karaNa. See shankara
bhAshya on the Itareya maNtra : saH sarvajna svAbhAvAt AtmA eka eva san
Ikshata, nanu prAgutpatterakAyakaraNatvAt
kathameekshitavAn??.........nAyaM dOshaH, sarvajnA svAbhAvyAt.
When Ishwara is aarOpita (meaning Ishwara is considered to be existing
during one is under the spell of avidya), how can such Ishwara's guNa-s
> Again ArabhaNAdhikaraNa (2-1-14) saying the same as above with regard
to Ishwara, so no disagreement :-))
However much one does not wants to accept Ishwara is avidya kalipta in all
their humble bhakti mode, but unfortunately it is so under advaita
siddhanta and no escape for such person as long as he takes shelter under
> to realize that Ishwara is kevala vyAvahArika satya, first we, the
advaitins, have to realize ourselves that we are that secondless Atman,
and there is nothing like utpatti, mumukshu, mOksha etc. (ref. vide
kArika) untill that time above statement is mere a slogan or an additional
data in our mind compartment :-))
Hari Hari Hari Bol!!!
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