[Advaita-l] Eternal Loka
vmurthy36 at gmail.com
Wed Jul 31 01:22:16 CDT 2013
Life is an accident. If you see millions of sperms will try to fertilize
female egg but one only will accidentally do it. Why that one sperm?
Science cannot answer. It is by chance. Life happens by chance only. Like
this our ancestors knew Brahman is Real but it is called Cause of World and
Ruler and Lord and other names by accident. There is no connection of
Brahman with World and Jeevas but it is accidental. People think Brahman is
really Cause for World and really Ruler of World. But it is not.
On Wed, Jul 31, 2013 at 10:51 AM, Ranga Rathnam <sranga1955 at hotmail.com>wrote:
> A simple transaltion of Svetasvatara Upanishad.....
> *Chance* is definitely excluded!!
> Svetasvatara Upanishad
> Source: "The Upanishads - A New Translation" by Swami Nikhilananda
> That is full; this is full. This fullness has been projected
> from that fullness. When this fullness merges in that fullness,
> all that remains is fullness.
> Om. Peace! Peace! Peace!
> Chapter I
> 1 Rishis, discoursing on Brahman, ask: Is Brahman the cause?
> Whence are we born? By what do we live? Where do we dwell
> at the end? Please tell us, O ye who know Brahman, under
> whose guidance we abide, whether in pleasure or in pain.
> 2 Should time, or nature, or necessity, or chance, or the elements
> be regarded as the cause? Or he who is called the purusha, the
> living self?
> 3 The sages, absorbed in meditation through one�pointedness of
> mind, discovered the creative power, belonging to the Lord
> Himself and hidden in its own gunas. That non�dual Lord
> rules over all those causes�time, the self and the rest.
> 4 The sages saw the wheel of Brahman................
> > Date: Wed, 31 Jul 2013 10:02:21 +0530
> > From: vmurthy36 at gmail.com
> > To: advaita-l at lists.advaita-vedanta.org
> > Subject: Re: [Advaita-l] Eternal Loka
> > Namaste
> > The Kakataliya Nyaya is the best answer for this. Swami Sivananda has
> > very nice explanation in Vedanta for Beginners.
> > http://www.dlshq.org/download/vedbegin.htm
> > 'A crow came and sat on a palmyra tree, and just at that time, a fruit of
> > that tree fell on its head and killed it. The falling of the fruit had
> > really no connection with the crow’s sitting on the tree. The coincidence
> > of the two events was merely accidental. This illustration is used to
> > describe anything which is purely accidental and has no reason behind. It
> > is said in the Yogavasishtha that the appearance of a common world to
> > Jivas, each of whom has really an independent world of itself, is only
> > accidental (Kakataliya) and has no reason or any other meaning for it
> > whatsoever.'
> > Brahman having Gunas and Causing the World is according to this
> > Nyaya. It is accidental. There is No meaning for saying Brahman is Cause
> > for World and Cause for Gunas.
> > On Wed, Jul 31, 2013 at 7:45 AM, V Subrahmanian <
> v.subrahmanian at gmail.com>wrote:
> > > Well said Sri Sada ji. No guNa can legitimately be in Brahman because
> > > every guNa, without any exception, is attributed to brahman ONLY
> > > from the world or jiva. Without jagat/jIva there cannot be a single
> > > that brahman can have. jagatkartRtvam, sarvAntaryAmitvam, saulabhyam,
> > > saushIlyam etc... to have any or all of these Brahman has to depend on
> > > jagat/jIva. For ONLY for their sake brahman bears the burden of these
> > > guNas. If not for them these need not be borne by brahman. Advaita
> > > this truth, on the basis of the shruti and declares brahman to be
> > > at the paramarthic level. Brahman has to depend on those (jiva/jagat)
> > > which depend on It for their very existence (paratantra satyam) to
> have any
> > > guNas. That is the sorry state of Brahman if guNas have to be admitted
> > > it.
> > >
> > > vs
> > >
> > > On Wed, Jul 31, 2013 at 4:58 AM, kuntimaddi sadananda <
> > > kuntimaddisada at yahoo.com> wrote:
> > >
> > > > From: Rajaram Venkataramani <rajaramvenk at gmail.com>
> > > > >
> > > > >Please answer a basic question. "If there is no sarvajna Ishwara
> > > > >pralaya, who will create as before and award rewards of karma in
> > > previous
> > > > >kalpa?"
> > > > --------
> > > > Shree Rajaram - There is fundamental problem in the whole analysis.
> > > > that you mentioned, Iswara with sarvajna, laya, pralaya, karma,
> > > > jnaanam, ajnanaam -lokas, even puurva miimamsa, utta miimaamsa that
> > > include
> > > > Sreedhara swami bhaashya, Bhattas, praabhaakaras, miimaasa
> > > and
> > > > anything else you name it, all and any divisions and distinctions
> > > > differentiates in terms of sajaati, vijaati swagata bhedas - all are
> > > only
> > > > transactionally real. Noone disputes that. From paaramaarthika point
> > > > existence-consciousness alone was there which has no distinctions of
> > > > kind - ekam eva advitiiyam. Hence nirguna brahman we talk about
> refers to
> > > > that prajnanam brahma - that which is one without a second.
> > > > paramaarthika satyam differs from vyaavahaarika satyam which again
> > > differs
> > > > form praatibhaasika satyam. The adviata teaching is from
> > > > satyam. Confusion arises if try to mix these things - from what
> > > > these
> > > > distinctions you mentioned are valid. You may not agree with this,
> > > > advaita categorically dismisses any distinctions of any kind from the
> > > > absolute point.
> > > > Just my 2c
> > > > Hari Om!
> > > > Sadananda
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> > --
> > Regards
> > -Venkatesh
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