[Advaita-l] Necessity of Creation

[Krishnamurthy Nagarajan]

Respected Venkataraman Mahodayah,

The above article forms Chapter 7 of the Doctoral Thesis submitted by Shri
C.J. James under the title " A critical study of brahmasutrsankarabhasya on
samanvaya chapter 1".
The link for the entire Doctoral Thesis can be had from the following link.
https://shodhganga.inflibnet.ac.in/handle/10603/162378

You can either view or download each chapter separately.

With regards,
Nagarajan K.

On Sat, 20 Jun 2020 at 13:30, S Venkatraman via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sir,
>
> This is indeed an extremely well written and lucid text. It is written by
> who and what is the whole text of which this Chapter 7 is a part? Will it
> be possible to get a link to the whole text?
>
> Many thanks and regards,
> Venkat
>
>
> > On 20-Jun-2020, at 12:34 PM, Mahadevan Iyer via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > Pranams Atman,
> >
> > An excellent resource on Samanvayam.
> >
> > https://drive.google.com/file/d/1HOlc2fmiIBE5KiUzVzpVhhr9G2vRXX8e/view
> >
> > *Regards,*
> > Mahadevan Iyer
> >
> >
> >
> > On Fri, 19 Jun 2020 at 23:28, Mahadevan Iyer <mahadevan.n.iyer at gmail.com
> >
> > wrote:
> >
> >> Pranams Atman,
> >>
> >> What is the necessity for creation ? Why not everything just be
> >> in its primordial state ?
> >>
> >> In Advaitam, there is no creator, the process of creation, and that
> which
> >> is created.
> >>
> >> Brahman appears as Jagat through Jeeva.
> >>
> >> In my view, our perception of MANY, does not eliminate the existence of
> >> the ONE. Just as the perception of two eyes, four limbs, ten fingers
> etc...
> >> does not eliminate the existence of the ONE body.
> >>
> >> Human brain ( Anthakaranam ) creates pairs of duality, like dark &
> light,
> >> small & big, short & tall etc. One of which is defined in terms of the
> >> other. Hence, perception is NECESSARILY of dual nature.  This applied
> >> recursively leads to apparent multiplicity.
> >>
> >> The trick is that we think in terms of cause and effect by creating a
> >> timeline of events.
> >>
> >> How Brahman appears as Jagat, cannot be cognized by this logic as
> Brahman
> >> is not time bound.
> >>
> >> Kindly convey if there is a better explanation for this. Thank you.
> >>
> >> *Hari Om,*
> >> Mahadevan Iyer
> >>
> >>
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-- 
Nagarajan K.