[Advaita-l] Eternal Loka

V Subrahmanian v.subrahmanian at gmail.com
Fri Jul 26 11:20:41 CDT 2013

On Fri, Jul 26, 2013 at 12:43 PM, Rajaram Venkataramani <
rajaramvenk at gmail.com> wrote:

> >
> >
> > >
> >
> > Others have addressed some of these points. Let me just point out that
> the
> > key
> > point involved would be how you understand what is meant by eternality.
> If
> > vyavahAra is thought of as eternal in a timeless sense, then there is no
> > moksha
> > for anybody. If vyavahAra is thought of as a process that lasts long
> > (pravAha
> > nityatva) and keeps on going till one gets out of it through jnAna, then
> > that
> > kind of eternality is acceptable to advaitins.
> >
> > Let me also point out that the Sruti also re-emerges as before. It does
> > not stay
> > untouched by pralaya and the start of a new kalpa. It requires new Rshi-s
> > in every
> > new kalpa to whom it will reveal itself.
> >
> > RV: I will come to Shri Subrahmanian's post as I need to review it. What
> > happens to sarvajna Ishwara and Vedas during Mahapralaya? Rishis only see
> > sabda that exists.

The Ishwara tattvam in Advaita is none other than the avyaktam with
chaitanyam  of the Mandukya upanishad sixth mantra.  In pralaya there is
not even time.  All the earlier manifest prapancha is now in the
unmanifest, avyakta, state.  We have heard of BrahmA's sleep.  Ishwara is
not a person with any fixed form.  All the forms that are talked of for
Ishwara are posited on that non-person for upAsana purposes.  The Vedas too
remain in avyakta form, only for being 'brought out' in the next creation
in vyakta form.  It is certainly not non-existence from which everything
emerges.  That is why these entities are accorded a pravAha nityatvam
distinct from the kUTastha nityatvam of the nirvikAri nirguNa brahman.


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