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Re: Problems in Advaita

Hi Hari,


Santhosh Kumar (santhosh@iss.nus.sg) wrote:
: Hari Krishna Susarla (susarla.krishna@studentserver1.swmed.edu) wrote:
: : In article <4gj7an$hks@babbage.ece.uc.edu>,
: :    gopal@ecf.toronto.edu (GOPAL  Ganapathiraju Sree Ramana) wrote:
: : 
: : >In article <4gd7i7$qjj@babbage.ece.uc.edu>,
: : >Sankar Jayanarayanan  <kartik@Eng.Auburn.EDU> wrote:
: : >> 
: 
: : would not expect to see an emanation involving qualities if its source 
: : ultimately had no qualities. 
: : 
: : Actually, Sankar's objection brings up another, related point. Advaita reduces 
: : everything to Brahman and Maya, but this is duality, not oneness. In order to 
: : get around this, they would have to say that Maya is an intrinsic property of 
: : Brahman. Of course, that would defy its nature as sati-cit-ananda. Another 
: : tricky problem for the advaitins.
: : 
: 
: 
: It is not that Brahman and Maya exists, it is Brahman that exists, and 
: manifests as Maya, like fire and the power to burn. Without fire,
: it won't have the power to burn, and at the same time fire does
: not exist without its quality to burn certain things. 



I missed the question regarding Sat-Chit-Ananda, let me try to explain
as I inderstand it. Now having said that Brahman and Maya are the same
and Maya is the manifestation of the same Brahman, let us take the case
of a poisonous snake, can the snake be affected by its venum? Or, can 
the fire be affected by the fire? In a similar way, we are the same
Brahman that has attributes, but we do not get affected by its
qualities, and by itself IT is in the state of complete happiness
(Sat-Chit-Ananda) though IT has everything within IT, but is 
unaffected by what IT has. Or, in other words, the attributes comes
when you consider multiplicity, which is an illusion.


regards,


Santhosh
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