GOD MORNING : Kritsnaprasaktimiravayavatvasabdakopo va 11.1.26 (160) Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts (if Brahman is the material cause of the world). Kritsnaprasaktih: possibility of the entire (Brahman being modified); Niravayavatvasabdakopat: contradiction of the scriptural statement that Brahman is without parts; Va: or, otherwise. (Kritsna: entire, full, total; complete; Prasaktih: exigency, employment; activity; Niravayava: without parts, without form, without members, indivisible; Sabda: word, text, expressions in Sruti; Kopat: contradiction, violation, incongruity, stultification; Va: or.) If the entire Brahman becomes the world, then no Brahman will remain distinct from the world and that if a part of Brahman becomes the world, the scriptural texts which declare Brahman to be without parts will be violated. If Brahman is without parts and yet the material cause of the universe, then we have to admit that the entire Brahman becomes modified into the universe. Hence there will be no Brahman left but only the effect, the universe. Further, it will go against the declaration of the Sruti text that Brahman is unchangeable. If on the contrary it is said that a portion of Brahman only becomes the universe, then we will have to accept that Brahman is made up of parts, which is denied by the scriptural texts. The passages are, niSkalaM niSkriyaM SantaM nirawadhyam niranjanaM-He who is without parts, without actions, tranquil, without fault, without taint (Svet. Up. VI. 19). Diwyo hyamUrtaH sa bahyabhyantaro hyajaH | -That heavenly person is without body, He is both without and within, not produced (Mun. Up. ll.1.2). edam mahadbhUtamanantamapaarM wigyanaghana ewa | -That great Being is endless, unlimited, consisting of nothing but Knowledge (Bit Up. ll.4.12). sa EShaNeti Neyamaatmaa | -He is to be described by No, No (Bri. Up. III.9.26). asthulamanaNu | -It is neither coarse nor fine (Bri. Up. III.8-8). All these passages deny the existence of parts or distinctions in Brahman. Whatever has form is perishable and so Brahman also will become perishable or non-eternal. Also if the universe is Brahman, where is the need for any command to see (Drastavya)? The texts which exhort us to strive to see Brahman become purposeless, because the effects of Brahman may be seen without any effort and apart from them no Brahman exists. Finally, the texts which declare Brahman to be unborn are contradicted thereby.
Posted on: Sat, 10 May 2014 01:33:02 +0000
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