[Advaita-l] Need explanation

Praveen R. Bhat bhatpraveen at gmail.com
Sun Dec 31 02:49:24 EST 2017

Namaste Kartikji,

You're re-quoting your first mail which was answered already. I shall only
focus on new points raised therein...

On Sun, Dec 31, 2017 at 5:02 AM, Kartik Vashishta via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Query: Does this mean that there is something outside the absolute which
> invalidates the hypothesis of duality?
​No, it​

​doesn't mean that. In fact it means the reverse of that​-- since there is
nothing apart from brahman, there cannot be an inside or outside. Pls
recall that first para was the opponent's perspective.

 Query: Activity cannot be attributed to the absolute, is this what in these
> lines invalidates duality?

> It is an undivided appearance without any ultimate logical reason for its
> existence or disappearance. Hence we often come to the conclusion that
> appearance, subsistence, disappearance, bondage, life and liberation are
> eternal!
> Query: How do we come to the aforesaid conclusion? Is it because the world
> is eternal?
Since there is no definite reason for appearance as to why, one may
erroneously conclude that it will always remain. However, Shruti says that
avidyA is the cause and by its destruction, the notion of appearance taken
to be real and eternal will also go.

An undivided change is no change.
> Query: While I understand this I fail to see the relevance of the above
> sentance in the critique of duality.
​The relevance is by saying that what has never changed was never dual, is
not dual and can never be dual.​

>  Eternal transformation is changelessness, and it cannot be considered as
> any motion at all.
> Query: How is eternal transformation changelessness?
​This is not real transformation, all are appearances​
. It is not pariNAma but vivarta. As  I said earlier, even you may make
eternal erroneous conclusions of rope, the rope will never change.

> Query: How are the individual infinite egos undivided?
> Query: How does diversity become an impossibility?
​Please refer to vastuparicCheda​

​as detailed by Subbuji.
 --Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That
owing to which all this is known! [Br.Up. 4.5.15] */​

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