[Advaita-l] What is the difference between Satkaryavada of Sankhya and Vivarta vada of Advaita

[Kripa Shankar]

Namaste Bhaskar, 

You said :  mAyA satkArya vAda too an accepted means to know creation in vedAnta parlance.

»Yes, from the vyAvahArika pov. For eg, Jaggery is made from sugar cane juice. 

You said : BTW, in the vedAnta srushti para vAkya-s are there to establish the avyavahArya nirvishesha brahman,

» interesting. I request you to give some references. Because if Vedanta shastra is srushti para, then what is difference between Vedanta and Sankhya. 

You said : it is not there to give us a sequential / systematic order of creation.Hence sruti is not consistent in presenting the order and sequence of creation. It is only an upAya to know the nirvishesha brahman.

» Please refer prapanchasara tantra of Adi Shankaracharya. The sequence goes like this - mahat (pure intelligence) > ahankara >manas> tanmatra>indriyas(jnana and karma) etc. I might have messed up the order but there is a sequence accepted by all schools. Even logically, there has to be prior cause for an effect. The effect cannot precede the cause and hence we will have to accept a sequence. 

You said : And it at all if we want to accept the theory of creation, it has to be from brahman only and that is what vedAnta maryAda. parasmAccha brahmaNaH prANAdikaM jagat jaayate iti vedAnta maryAda. This jagat is the srushti of sarvashakta, sarva niyAmaka, sarvajna brahman and it is not an imagination of jeeva's conditioned mind. 

» this is how I understand Sankhya. 

You said : Yes, from the pAramArthika drushti there is no srushti hence no stithi nor dissolution and there is neither bandha nor mukta but when it comes to jeeva, bandha, avidyA, jagat, Ishwara etc. 

» ultimately Advaita Vedanta accepts paramarthika view isn't it. That is why it is called paramarthika satya - ultimate truth or the final position of the siddhanta. Gaudapada says - adav ante cha yannasti vartamanepi tat tathA. What is non existent (creation) in the beginning and the end (paramarthika / ultimately) is non existent even now (vyavaharika) * although we observe creation through cause effect relationship *.

You said : we have to accept the jagat srushti for which brahman is the ONLY abhinna nimittOpadAna Karana.‎ 
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» But Gaudapada explicitly states everything is imagined in Atman by citing your statement as purvapaksha. What is your comment on that? 

Regards 
Kripa ‎


    
Hari Hari Hari Bol!!!
bhaskar
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