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

[Kaushik Chevendra]

>
>
>>
> 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.
>
That isn't a problem for the dualists. The hold brahman to be unique and
different from the world.

>
>
> 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.
>
Any example given to compare two things cannot be exactly same. As it would
become the very thing, if both are similar in all ways. The comparison of
Brahman with akasha isn't to prove Akasha as infinite like brahman, but
rather to show how pervasion can occur while being different.

On a side note the bagavtham is an advaitic text only. The dualist only
cherry pick verses of bagavtham to show hari sarwottama whole conveniently
leaving the advaitic portions. And go on to the extent to call them an
interpolation.

>
>
> 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.
>>
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>>