[Advaita-l] Jagat is not Brahman - Advaita Anya Mata Khandanam

Bhaskar YR bhaskar.yr at in.abb.com
Thu Mar 9 05:57:19 EST 2017

Hare Krishna

First of all I am not at all familiar with any of the works of Sri Bellamkonda Rama Raya kavi, secondly I don’t know in which of the context he talks about illusory nature of jagat and thirdly with all due respects and prostrations to this shrOtreeya, I would like to share my understanding on his observation.  If he has been quoted here out of context and my observation is unwarranted here,  my unconditional apologies in advance.  

Objection - The World is Brahman because there is a Sruti saying everything is Brahman and we see example of threads and cloth. The threads are the cause of cloth effect but effect is not different from cause. 

>  And the thread can exist without cloth but cloth cannot exist without thread.  This is what shankara clarifies in sUtra bhAshya.  

There is a Taittiriya Sruti also saying 'after creating the world He entered it. He became Sat and beyond Sat.

> Yes, that shows for this jagat brahman is the abhinna nimittOpadAna kAraNa.  

Sri Rama Raya - This is not correct. Because the Partless and Unchanging Brahman cannot become changed to World. 

>  when shruti and bhAshya says for the jagat brahman is the efficient and material cause it does not mean brahman using some of his part to 'become' brahman...See taitereeya bhAshya on sOkAmayata bahusyAM prajAyeyeti..etc. 

The Sruti is talking about Illusory Change only but not real change. 

>  Yes, real change cannot be attributed to nirvikAri brahman but that does not mean we have to say jagat itself illusory...if it is illusory then it is nothing better than the theory of vijnAnavAda of Buddhism.  

Or it is like Snake Illusion of rope. 

>  No jagat is NOT like illusory snake on rope shankara clarifies.  

The creation of World and entering both are Illusory only. Brahman will not become World like threads become cloth.

>  this is very poor understanding of kArya-kAraNa ananyatva even after reading shankara's clarification with regard to this : yathaiva hi edaanimapi idaM kAryaM kAraNAtmanA sat evaM prAgutpatterapi iti gamyate.  Na hi edaanimapi idaM kAryaM kAraNAtmAnaM antareNa svatantraM eva asti.  

The Maayaa cloud will shower rain in the form of World. There is no loss or gain for Chidaakaasha. 

>  this mAyA cloud (parApara prakruti which is nothing but paramAtma svarUpa) is the Shakti of shaktimAn and there is no difference between Shakti and shaktimAn.  

Brahman is like Akaasha the Space and Maayaa the cloud. The Maayaa cloud will produce everything like rain. But there is no connection of the rain with the sky.

>  it may rain today, if somebody says, where your head turn :-) so there must be some saMbandha between sky and rain clouds is it not??  And this rain (nAma & rUpa) is what shruti pointing and saying rain droplets are vAchAraMbhaNa and water in it is eva satyaM...If there is absolutely no connection between sky and rain water, if there is absolutely no connection between mrud and ghata you will never ever get that mrut sAmAnya jnana...Hence, elsewhere shankara clarifies if nAma rUpa is not there we would not know that brahman is prajnAna Ghana.  

Therefore in all three times Brahman is only One but It is not the World. Our understanding of the world is also by Maayaa only. The world is not Brahman.

>  the world is in its svarUpa nothing but brahman hence it is not bhrAnti  but brahman is not world because brahman is nirvikAri and nirvishesha.

Hari Hari Hari Bol!!!

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