[Advaita-l] Necessity of Creation
knagarajan2k at gmail.com
Sat Jun 20 06:05:41 EDT 2020
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.
You can either view or download each chapter separately.
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,
> > 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
> >> 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
> >> does not eliminate the existence of the ONE body.
> >> Human brain ( Anthakaranam ) creates pairs of duality, like dark &
> >> 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
> >> is not time bound.
> >> Kindly convey if there is a better explanation for this. Thank you.
> >> *Hari Om,*
> >> Mahadevan Iyer
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