Selections from the ShAkta upaniShads -1 (bahvR^icha)
Vivek Anand Ganesan
v_ganesan at YAHOO.COM
Thu Apr 23 13:03:39 CDT 1998
---Anand Hudli <anandhudli at HOTMAIL.COM> wrote:
> Nanda Chandran wrote:
> >I've a doubt here!
> >Am I right in my assumption that Devi is used for Brahman here?
> >By definition Brahman is the Absolute Eternal Being.
> >Let me explain my argument with an anology :
> >A flying piece of iron from somewhere wounds me. I apply medicine to
> >wound and it heals. Here both the iron and the medicine are causes.
> >definition both are transient and are capable of action.
> >But Brahman is eternal, inefficient and is not suseptible to change.
> >Since Brahman cannot change, he cannot be a cause. If he cannot be a
> >cause how can he create the egg shaped world?
> >Anyway doesn't Shankara define the world of Maya as unexplainable?
> The whole universe is explained by advaita along the lines of a
> classic case of illusion, such as the illusion of the snake in the
> rope. What is seen under the influence of illusion is the
> snake which has been superimposed on the snake. The whole illusion
> is the result of two powers of avidyA (ajnAna) called the
> AvaraNa-shakti and the vikShepa-shakti. Two phenomena happen in an
> illusion. First, the reality, the rope, is obscured or concealed.
> This is done by the AvaraNa-shakti. Second, the illusory object,
> the snake, is projected by the vikShepa-shakti. The AvaraNa shakti
> is called the power of concealment and the vikShepa-shakti the power
> of projection.
> Nevertheless, the rope is the substratum of the illusion. In the
> illusion process, the rope gets _apparently_ transformed into the
> snake. Similar is the case of the brahman-universe illusion. It is
> only admitted by advaita that the universe (world) is an _apparent_
> transformation of the substratum Brahman, not a real transformation.
> According to realist schools such as the one by RaamAnuja, Brahman
> is really transformed into the universe. Such a real trasnformation
> is technically called "vikAra." But, according to advaita, the
> transformation of Brahman into the world is just apparent. Such an
> apparent transformation is called "vivarta." So you may say that
> advaita upholds vivartavAda.
> In the ShvetAshvatara, it is stated that the power of God is
> hidden within its own effects, (devAtmashaktiM svaguNairnigUDhAM).
> And God is nothing but Brahman with the limiting adjunct of mAyA
> which has a preponderance of Shuddha-sattva, pure sattva-guNa.
> The power by which the universe is created is the vikShepa
> shakti. So the universe is a result of the vikShepa shakti of
> avidyA. Considered from one viewpoint, Brahman is the efficient
> cause of the world. From the viewpoint of its upAdhi (limiting
> adjunct), Brahman is also the material cause of the world.
I have some questions regarding this.
1) Is what you call "vikAra" also called "parinAma"?
Because, I have read that the two theories that support a "real"
transformation of the Brahman in to Jagam are :
a) vivArta - Irreversible change.
b) parinAma - Reversible change.
But, the philosophical position of Advaita with regards to this is
actually ajAti-vAda which only supports "apparent" transformation. Is
2) If Advaita does uphold ajAti-vAda, what is the role of mAya in this
3) Finally, how does ajAti-vAda differ from sAtkarya-vAda of shrI
DO YOU YAHOO!?
Get your free @yahoo.com address at http://mail.yahoo.com
More information about the Advaita-l mailing list