[Advaita-l] Creation & Creator

Bhaskar YR via Advaita-l advaita-l at lists.advaita-vedanta.org
Thu Jun 19 07:35:17 CDT 2014

sAshtAnga praNAms Sri Vidya prabhuji
Hare Krishna

The base presumptions in this particular case relate to the eternality of creation 

>  prabhuji does not creation has been explained as 'pariNAmi nitya' in advaita??  

and the notion of realization as an event in time, 

> prabhuji,  if my memory serves me right in the context of samAdhi experience on a particular day, time etc. I think it has been argued that realization is an event in time for that particular jeeva.  

happening to particular jIva-s and not to other jIva-s.

>  I think realization to particular jeeva is quite obvious in advaita, though that realized jeeva realizes that in paramArtha na baddho na ca sAdhakaH,  na mumukshur na vai mukta iti, we have been seeing that jnAni-s still recognizing agnAni-s and teaching them brahma jnAna..That means that particular brahma jnAni jeeva still seeing & recognizing ajnAna in yet to be realized ajnAni jeeva-s and teaching them the brahma jnAna.  If for the paramArtha jnAni there is absolutely no jeeva, no creation, no baddha nor mOksha what he could see and what he could teach to whom??  So, if at all we are seeing jnAni teaching jnAna to ajnAni or jnAni like shankara writing bhAshya for the ajnAni or jnAni showing the rAga -dvesha etc. it is only in the ajnAnis' perspective that jnAni is doing something by seeing something 'apart' from him.  Or otherwise we have to say there are no. of other ajnAni jeeva-s existing even from the jnAni's point of view and he would ready to share his Atma jnAna (ekatva jnAna) to other ajnAni jeeva-s and making them to realize their true nature.  In this sense no. of jeeva-s are anatha and out of those infinite jeeva-s,  some jeeva-s would realize their svarUpa and continue the teaching of svarUpa jnAna to other remaining jeeva-s.  And whenever required, even after paramArtha jnAna, bhautika shareera tyAga, these jnAni-s (apAntaratama) as per the instructions of paramAtma, would again take birth in bhUlOka with the purpose of remaining jeeva-s uddhAra.  Hence in this context it is better to say both jeeva and and their adhyAsa are anAdi & ananta.  Shankara too in adhyAsa bhAshya says : anAdiranantaH naisargikOdhyAsaH.  From the vyAshti drushti ( micro level) yes there is an end to adhyAsa for the particular jeeva but from the samashti (macro level) it would be ananta only hence even jnAni-s after realizing ekatva jnAna continue to teach this truth to ajnAni  jeeva-s.  And it seems there is no end to this samashti adhyAsa, if at all there is an end to this samashtyadhyAsa then there is no need for srushti (which Ishwara does for the jeeva-s to experience their karma phala) nor mAya.  But  if we see the shAstra at some places it says srushti is pariNAmi nitya and it is nAsharahita.  From this we have to say there exists samashti adhyAsa always and to give nityatva to this macro level adhyAsa either there should be nitya saMsAri-s ( like in dvaita) or there should be infinite number of jeeva-s.  As we know we cannot accept the existence of nitya-samsAri-s since it would lead to permanent gradation in jeeva-s!!! So, what is left for us is the eternal existence of infinite no. of jeeva-s and their gradual kAlAnukrameNa emancipation from their jeevatva satyatva buddhi.  

Now the question is,  if jeeva-s are anadi & asamkhyAta how can shruti siddhAnta i.e. brahma ekatva be proved??  

>  to the above question, parallel question is do we really have to have to total absence of jeeva, jagat to prove the ekatva of brahman??  If the answer is yes, then we have to say brahman is ekaM only during the mahApraLaya where each and every effect goes into the cause and remain as cause only till the next creation of vyAkruta jagat.  That means since we are still seeing jeeva & jagat and still we are seeing even brahma jnAnis' teaching brahma jnAna to ajnAni-s NOW the brahman is not ekaM!!  As we know this stand is not tenable in advaita...So what is better conclusion is though there is pot, jug it is clay only and though there is ghatAkAsha, patAkAsha there is ONLY mahAkAsha, though there exists waves, bubbles, foam in the sea what exists is water only...From this drushti  there is no advaita hAni and there is no problem to brahmaikatvaM.

sAshtAnga praNAms once again, 

Your humble servant
Hari Hari Hari Bol!!!

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