[Advaita-l] Re: Universe finite or infinite?

bhaskar.yr at in.abb.com bhaskar.yr at in.abb.com
Wed Apr 20 03:15:29 CDT 2005

praNAms Sri Ramesh Badisa prabhuji
Hare Krishna

Since Sri Vidyasankar Sundaresan  prabhuji has put a *full stop* to this
discussion, this is my final post on this thread.

IMHO before trying to derive any siddhAnta from *advaita* perspective,  we
should invariably keep in mind our GaudapAdAchArya's paramOpadEsha i.e.
kArika 2-32..in which he categorically asserts that there is neither
creation nor dissolution, no one bound nor one who does spiritual sAdhana,
no one desires to get emancipation nor one who is released ...& gives his
verdict that it_is_the ultimate truth (ityEsha paramArTha).  The enquiry
into the nature of individual souls, its birth, its bandha-mOkSha & its
departure to other worlds through dEvayAna-pitruyAna & their release
etc.etc. presupposes creation.  But gaudapAdAchArya announcing here there
is no creation nor individual soul awaiting realization etc...but we do
have shruti quotes with regard to individual souls & ofcourse its birth!!
its transmigratory nature, its various states of consciousness, brahman as
the cause of origin, the entry of brahman into the created world as a soul
& also merging of the soul again into brahman through their final release
etc. etc.  But we should keep paramAchArya sri gaudapAda's upadEsha before
understanding all these contextually.  The fact is that these are only
device for the purpose of teaching the ultimate reality.  The various
shruti quotes relating to creation only aim at revealing the knowledge of
the ONENESS of Atman...& it should be noted that shruti is not that much
interested in propagating the *reality* of creation.  In mundaka shruti it
has been clearly stated imperishable reality is devoid of all specific
features as THAT is astUla, anaNu, agrAhya & achintya & concludes that *all
this is verily this puruSha* & * that which is before us is verily immortal
brahman...Because shruti here does not want to see any part (no matter
whether it is *a part* of brahman or *apart* from brahman*) in *akhanda*
brahman.  This is what shankara also says in ArabhaNAdhikaraNa sUtra
bhAshya.  Shankara clearly says here the creation which is taught in
various ways is only a device (upAya) for the purpose of leading the mind
to the ultimate reality...for that matter *there is no diversity*
whatsoever on any account in advitIya, akhanda brahman...

Humble praNAms onceagain
Hari Hari Hari Bol!!!

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