Cause of Creation
Rajesh_Sarin at RIL.COM
Thu Nov 7 23:45:46 CST 2002
if we look at it in a broader sense, the Purana for the concerned God
believes that the
particular God is form of the Omnipresent Single Entity and it is this
Omnipresent Single Entity
who creates everything - Purana name this entity as MahaGanesha for Ganesh
Purana, AdiShiva for
Shiva purana, MahaVishnu for Vishnu purana, Maha Shakti or Adi Shakti etc.
Later on in these Puranas, the respective Gods take Avtar as Ganesha,
Shankara, Vishnu, Durga, etc.
Hence, in brief, since the Omnipresent God is only one and he takes various
manifestations at different
times, the puranas describe the creator accordingly !
Correct me if I am wrong !
regards - Sarin Rajesh
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I have something to add in support of this question. Many puranas explain
the process of creation of this universe. For example the Bhagavatam
explains that Brama was created by vishnu. Other puranas extoll the deity
concerned and puts forth that this universe was created by that deity and
that deity is supreme. Shiva purana states shiva created this universe and
he is supreme (i have't read this purana but for small snipets), elsewhere
it is stated that Goddess shakti creates everyone (Brahma vishnu shiva),
Ganesha purana states Ganesha created everyone, similarly other puranas .
In reality only one of these can be true (how can all the statements can be
true), then on the other hand if one is true then others become false,
propogating wrong thories. This make us to loose faith in the puranic
Can anyone please explain this inconsistancies between the puranas. It
would be of great help in understanding things clearly.
Vaidya Sundaram <vaidya_sundaram at HOTMAIL.COM> wrote: Namaskaram.
I am interested in knowing what the dvaitins and visishtadvaitins postulate
as the cause of creation. Any pointers or brief writeups would greatly
Thanks in advance.
bhava shankara desikame sharaNam
----- Original Message -----
Subject: Weekly page from Hindu Dharma: Cause of Creation
> This week's page from Hindu Dharma (see note at bottom) is "Cause of
Creation" from "Nyaya". The original page can be found at
> Our acarya says: "There is neither arambha-vada nor parinama-vada here.
It is the Brahman, with its power of Maya, that appears in the disguise of
creation. For the potter who is the Paramatman there is no other entity
other than himself called clay. So the arambha-vada is not right. To say
that Paramatman transformed himself into t he cosmos is like saying that
milk turns into curd. The curd is not the same as the milk. Would it not be
wrong to state that the Paramatman became non-existent after becoming the
cosmos? So the parinama-vada is also not valid. On the one hand, the
Paramatman remains pure jnana, as nothing but awareness, and, on the other,
he shows himself through the power of his Maya as all this universe with
living-beings and its inert objects. It is all the appearence of the same
Reality, the Reality in various disguises. If a man dons a disguise he does
not become another man. Similar is the case with all these disguises, all
this jugglary of the univ
> rse. with all the apparent diversity, the one Reality remains unchanged.
This argument is known as "vivarta-vada".
> There is vivarta in the phenomenon of a rope appearing to be a snake. The
upadana-karana(material cause) that is the rope does not change into a sna
by nimitta-karana(efficient cause). So the arambha-vada does not apply
The rope does not transform itself into a snake; but on account of our
nescience (avidya) it seems to us to be a snake. Similarly, on account of
our ajnana or avidya the Brahman too seems to us as this world and such a
vast plurality of entities.
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