[Advaita-l] [advaitin] Re: Ishvara-authored Srishti avidyākrta - Says Shankara
sunil_bhattacharjya at yahoo.com
Tue May 24 20:06:19 CDT 2016
"I am Brahman" is a true statement, However we are in a sort of hynotised state and we feel that we are unable to see the truth. We have to dehypnotise ourselves. That is what the shastras are for and that is why Adi Shankara is with us through his writings as well as our gurus are there too to help us. The individual consciousness too is in a sort of aberration due to the hynotised state. Now you may ask me as to how we got hypnotised. The shruti tells us that Brahman wanted to be many. Brahman has the trick up His sleeve to use Maya for that and I don't think any of us can say much on this, in our hypnotised state. Lord Krishna had told us in detail in the Bhagavad Gita as to how we can dehypnotise ourselves. The Lord permitting, I wish to add more on what the Lord said in another text, in the next edition of the Original Bhagavad Gita.
Another thing, I wish to mention is that the Advaita discussions are at the Paramarthika level and any reference to Vaisheshika or Nyaya views / logic would not really help, and rather that may create confusion and lead to more and more futile discussions.
On Tue, 5/24/16, Sujal Upadhyay <sujal.u at gmail.com> wrote:
Subject: Re: [Advaita-l] [advaitin] Re: Ishvara-authored Srishti avidyākrta - Says Shankara
To: "Sunil Bhattacharjya" <sunil_bhattacharjya at yahoo.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Tuesday, May 24, 2016, 5:22 AM
Indeed this world
is also asatya. The question is - does DSV needs to be
applied from individual consciousness or from collective
If we take it from
POV of individual consciousness, then for me things become
easy. When any object is not cognized, then for me it is
non-existent. Similarly for me, I see this whole world as
per my own vision. Other jIva-s do not matter to me. I cant
see what others are seeing or perceiving. In samAdhi, there
is no creation as there is no mind. Hence (for me), there is
no creation, no jIva, nothing. When one feels unity with
Brahman, one still 'feels'. Hence 'I' exist.
There are two tatva-s - 'I' and 'Brahman',
but not third. Beyond this feeling, there is just Brahman
and no individual 'I'.
statements from shruti and commentaries reflect various
states of consciousness.
On Tue, May 24, 2016 at
5:43 PM, Sujal Upadhyay <sujal.u at gmail.com>
I have limited knowledge on this subject. From
what I have heard, Buddhist version of asatkArya vAda says
that cause transforms into effect and itself cease to exist.
An example is milk transforming into curd. After Milk has
transformed into curd, milk itself cease to exist. However,
another opinion of asatkAryavAda is that it effect is not
present in cause, whereas in satkAryavAda, effect has to be
pre-existent in cause, else how would cause be able to
create anything. For example, only milk can transform into
curd as per satkAryavAda, whereas according to
asatkAryavAda, curd can be formed from water or oil. mAyA
has three guNa-s, hence everything it creates also has 3
guNa-s in different permutations and combinations. There is
no 4th guNa inside mAyA.
asatkArya vAda of vaiSeShika says that says
that cause does not cease to exist after transforming into
effect. So Buddhist theory of believing in demi-gods but not
in supreme creator might get an explanation from asatkArya
vAda. the SUNya vAda also gets support from asatkArya
However if we take
transformation as real, then Brahman will get divided, which
is not acceptable. 1/4 part of Brahman will become void,
Maybe I am wrong, as said earlier, I
dont have much knowledge on this subject.
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