[Advaita-l] Can a mithyA-vastu produce an effect? असत्यवस्तुनः अर्थक्रियाकारित्वम्
sunil_bhattacharjya at yahoo.com
Tue Apr 26 14:45:24 CDT 2011
As regards the creation the Tantric view is as follows: The Kalivilasa Tantra says that the thought of becoming mother came to Mother Gauri and
that thought / desire make her assume the form of Mother Kali (literally probably the master of time), who is the
Primordial Mahavidya or the first of the ten Mahavidyas. She is the
embodiment of all the three Gunas. She is the beginning and the end of
the creation. She is the Ishvara or the Apara Brahman
or the Manifest Brahman and he is not separate from Brahman. She is
the cause of the creation and its dissolution. Lord Krishna is her male form. (Mother Tripurasundari, Lalita or Kamakshya or Kamakshi, is another appearance of her as a separate Mahavidyaidya, Shodashi). Did Gaudapadacharya and Adi Sankaracharya looked upto Mother Lalita the same way as they were proponents of Sri-Vidya?
--- On Tue, 4/26/11, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
Subject: Re: [Advaita-l] Can a mithyA-vastu produce an effect? असत्यवस्तुनः अर्थक्रियाकारित्वम्
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Tuesday, April 26, 2011, 10:55 AM
--- On Tue, 4/26/11, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
BTW, do you know, even advaita too say brahman is 'abhinna nimittOpadAna
kAraNa' for this jagat?? But, it is not in the sense that 'brahma pariNAma
vAda', it is because of the simple reason that brahman is nirvikAri.
And the reason Brahman is nirvikaari is, it is Brahman - meaning infiniteness. Infinite cannot undergo a modification and creation is modification in the status. Hence Goudapaada spends three chapters of the Kaarika to prove the point that there is no creation and apparent creation is only apparent and not real - that is what vivarta means. For the same reason Brahman is nirguNa since guNas belong to finites and not infinite. Hence He is guNa attiita, not just dosha guNa rahita as Bhagavan Ramanuja interprets.
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