[Advaita-l] Accounting for Brahman appearing as the world

[Bhaskar YR]

praNAms
Hare Krishna



Sri Bhaskara is saying as if Pot will be there even after Brahman is realized because everything is Brahman. Again we are slipping down to Parinama Vada. This is closer to Visistadvaita than Advaita. Because they also say all the Cit and Acit Vastus are real and the body of Brahma.


Ø     I am not able to understand why pot should go to realize the clay !!??  Here pot (jagat) is pratyaksha pramANa gOchara and its kAraNa (the brahman) is NOT pratyaksha pramANita he is Agama siddha.  That which is established by one pramANa another pramANa cannot overtake  or supersede  it.  Pratyaksha pramANita prameya i.e. nAma rUpa jagat cannot be effaced by shruti siddha brahma jnana.  Effacing the nAma rUpa jagat is NOT the ‘uddesha’ of shAstra and it is not in the scope of this shAstra pramANa.  One pramANa cannot go against another pramANa.  The relationship between  kArya and kAraNa here is not like anga-angi, shesha-sheshi, body-soul in vishishtAdvaita.  What we talk here is tAdAtmyalakshaNa between kArya jagat and kAraNa brahman.  And like kAraNa, kArya too are sattvaM eva na vyabhicharati, trishu kAleshu.  And it is because of the simple fact / vedAnta siddhAnta i.e. kAryAkArOpi kAraNasya Atma bhUta eva AnAtmabhUtasya anArabhyAt.  So, what is vedAnta maryAda  atleast according to bhAshyakAra is :  brahman is the abhinna nimittOpadAna kAraNa and hence shruti says : sarvaM khalvidaM brahma, brahmaivedaM vishvaM, satyanchAnrutancha satyamabhavat yadidaM kiMcha etc.  It is not vishishta Advaita, it is shishtAs’ shuddha Advaita for those who acknowledge the ‘vedAnta maryAda’.

If you are saying after realizing Brahman there is Pot also and there is Brahman also it is Siddhanta Viruddha because there will be many Realities and not One Reality.


Ø   Saying kAryAkAra in kAraNa svarUpa satyameva, which bhAshyakAra himself acknowledging, does not establish multiple realities, instead it would establish one reality behind multiple nAma rUpa.


If you say there will be Nama Roopa even after  Brahman realization also there will be same problem.


Ø  No because nAma rUpa is pratyaksha pramANa siddha whereas brahman realization is shAstrAdhArita.

We can have only one Reality not many.


Ø   Yes that only reality and its vidyA does not have the capacity to create anything new nor destroy anything that already existing.  It only reveals what is there or what is existing in reality.  Seeing pot instead of mrud is upAdhi drushti, seeing mrud in place of pot is pAramArthika samyak drushti.  To have this samyak drushti (mruttiketyeva satyaM) pot need not be destroyed.


Sruti Pramana can go against all Pramanas and itself. That is why they say Sruti and all Pramanas are not Pramanas at Brahman level.


Ø   vishayAntara (digression from the discussing topic)…however one pramANa cannot go against another pramANa brahman’s nirvisheshatva is pramANAntara vishaya.


Because Pramana means there will be Triputi. Jnana-Jneya-Jnatru. This is only Vyavaharika Satya but not Paramarthika. In Paramartha there is no Jnana, no Jneya and no Jnatru division.


Ø     Hence what remains ultimately is ekamevAdviteeyaM brahma.

I am surprised you are writing like a Dvaiti. May be you should change from Tripundra to Urdhwa Pundra.


Ø     We cannot abstain ourselves from making personal comments like above when our ego hurts !!??  can we prabhuji??  BTW, there will be advaitins who wear Urdhwa pundra ☺  All tripundra dhAri-s are not advaitins, all Urdhwa pundra dhAri-s are not dvaitins either… Just for your info.

Hari Hari Hari Bol!!!
bhaskar