[Advaita-l] Advaiti Response to this report?

[Venkatesh Murthy]

Namaste

On Fri, Jan 13, 2012 at 11:43 AM, V Subrahmanian
<v.subrahmanian at gmail.com> wrote:
> On Fri, Jan 13, 2012 at 10:06 AM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:
>
>> Namaste
>>
>> The Vacarambana Sruti has said the Upadana of World is Brahman. But
>> how does it make the World Mithya? If Sruti is saying Brahman is
>> Upadana of World and World is false the whole Vacarambhana Sruti will
>> become useless. It is correct to speak of Upadana of something real
>> only. What is the point in saying Upadana of Mithya thing?
>
>
> That is why in Advaita when Brahman is said to be upAdAna kAraNam, it is to
> be understood as 'vivartopAdAna kAraNam' -  'Brahman has not transformed or
> become the world but Brahman is 'appearing' as the world.  When one thing
> 'appears' as another the latter need not be real.  When rope appears as
> snake the appearing snake is not real; it is mithyA sarpaH.  By saying the
> vikAra, the effect, is only 'vAchArambhaNam nAmadheyam' the shruti is
> emphasizing that the appearing effect is merely a word, name.  Apart from
> the word / name 'pot' none can show a pot as something  distinct from clay
> that is its material cause.  So the Upanishad is teaching that the
> 'concept' pot is only a conception, the reality there is only clay.
>
With this point I am replying to above and also now replying to your
other important point- if a thing is existing in the middle but not
before and after it is not existing any time. These two points are
replied in this way by Ramanuja and his followers. Why do you say a
pot is not existing before it is created? We don't agree. There is no
absolute nonexistence for any thing. If you say Pot was not existing
before we say it was existing as Clay. This is Satkaryavada. The
Effect Pot is Existing in Cause Clay. It is accepted by Advaitis also.
If you say Pot is destroyed some time and it is again non existing. We
say no. Even when it is destroyed it is existing as Clay. There is no
time when Pot did not exist. This same is true for World also. The
Brahman is Upadana Cause. The World is Effect. The World is always
Existing. First it is in Brahman then it is created and when it is
destroyed also it is Brahman only. In this argument there is no need
for Mithyatva any where. Why assume Mithyatva if we can explain it
like this?
>
>
> subrahmanian.v


-- 
Regards

-Venkatesh