[Advaita-l] Fwd: Brahman is the Upadana (material) cause as well of the world - Srimad Bhagavatam

[V Subrahmanian]

On Fri, Oct 28, 2022 at 8:43 AM Kaushik Chevendra <
chevendrakaushik at gmail.com> wrote:

>
>>
>> If this Vasudeva Narayana Brahman is different from any other, then it is
>> subject to the defect of 'limitation by object' (vastu-pariccheda) and
>> does
>> not deserve to be called Parabrahman. Because the absence of Brahman is in
>> the other and the absence of the other is in Brahman (anyonyaabhava),
>> Brahman remains limited, a-purna.
>>
> The general answer given by the dualists is that like space pervades all
> objects it is never the object itself. And any modifications and
> limitations of objects doesn't affect the space itself.
> At the same time no object can exist without space, but space remains
> independent of the object.
>

We already know this. But that does not take away the objection of the
'abhava' of the world in Brahman and vice versa as in the chair is not a
table and vice versa. We call a chair not a table only because the table is
not 'in' the entity called chair and vice versa. That mutual absence,
anyonya abhava, between the two which signifies bheda, difference, between
the two can't be overcome. In Advaita the entire world is non-different
from Brahman, being superimposed in Brahman and hence no bheda. Just like
the superimposed snake is not counted as a second, different from the
substratum rope.

Even with respect to Akasha, there is the vastu paricchinna dosha since we
count vayu, agni, etc. as *different* from akasha even though the rest are
all pervaded by, existing in, Akasha. Shankara has said this in the
Taittiriya bhashya on Satyam, Jnanam Anantam Brahma, while discussing
ananta, infinite.  Akasha is thus not infinite in this sense; it is still
finite.

regards
subbu

>
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On Fri, Oct 28, 2022 at 8:43 AM Kaushik Chevendra <
chevendrakaushik at gmail.com> wrote:

>
>>
>> If this Vasudeva Narayana Brahman is different from any other, then it is
>> subject to the defect of 'limitation by object' (vastu-pariccheda) and
>> does
>> not deserve to be called Parabrahman. Because the absence of Brahman is in
>> the other and the absence of the other is in Brahman (anyonyaabhava),
>> Brahman remains limited, a-purna.
>>
> The general answer given by the dualists is that like space pervades all
> objects it is never the object itself. And any modifications and
> limitations of objects doesn't affect the space itself.
> At the same time no object can exist without space, but space remains
> independent of the object.
>
>>
>>
>> _______________________________________________
>> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/
>>
>> To unsubscribe or change your options:
>> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>
>> For assistance, contact:
>> listmaster at advaita-vedanta.org
>>
>