Re: A question
From the Bhakti List Archives
• January 2, 2000
I attempt a response to your questions below: << Subj: A question Date: 12/31/99 6:27:05 PM Pacific Standard Time From: lkumar@uswest.com (L Kumar) Sender: bhakti-errors@lists.best.com To: bhakti@lists.best.com L. Kumar: I have a question regarding the all pervasiveness of Lord Vishnu.The upanishads declare that Brahman(Narayana) is infinite(satyam jnanam anantham brahma-Taittriya upanishad). And the objects of the world are said to be real. So if brahman is infinite, is it not limited by the objects of the world?(as it cannot occupy the volume or space occupied by the objects). VA: Sri Vishnu still remains infinite because he pervades all these objects as their Antaratma, just as water pervades a wet sponge. The space occuppied by objects cannot exclude Sriman Vishnu because he is not 'physical' in nature, but is eternally all pervasive and Sukshma. L. Kumar: It is said that Vishnu is the greater than the greatest (mahato mahiyan).But in the scriptures we see that during the pralaya vishnu takes the prakriti in its very subtle form inside him and lets it out during the creation. VA: During Mahapralaya, Prakriti resides in Sri Vishnu as salt resides in ocean (in the analogy, water might be compared to Sri Vishnu and salt to Mulaprakriti). When the process of creation commences, this Prakriti agglomerates into a more sthoola (gross) form, as if the dissolved salt were to precipitate out into lumps on its own. The Samkhya texts also state that Prakriti is also all pervading (although Paramatman is more subtle that MulaPrakrtit and is the Antaratman of the Mulaprakriti as well) because its effect is seen everywhere ('sarvatra karyadarshanat'). In modern science, the Universe has a size because of 'limits of observation', but this does not preclude the presence of the Universe beyond these observable limits. L. Kumar: Also it is said that Lord Brahma was born from the lotus flower emanating from the navel of Lord Vishnu.This implies that the created world and Lord Brahma exists outside vishnu's transcedental body. Does it not apparently contradict the all pervasiveness of Vishnu and the fact that he is infinite?(because the term 'infinite' implies that everything should exist within it and nothing exists outside it. VA: The transcedental body of Mahavishnu is in addition to the other body viz. the inanimate and the animate creation. This transcedental body of Sri Vishnu is composed of Suddha Sattva and survives Mahapralaya as well. According to Sri Vaishnavas, this transcedental body exists for the convenience of easier contemplate of Bhaktas. After all, Narayana is full of compassion for his devotees. See the relevant sections of http://www.hinduweb.org/home/dharma_and_philosophy/vvh The imagery of Brahma deva emerging from the navel etc. should be understood as follows: When a child is born, it is attached to its mother by the umbilical cord. This cord is attached to the child's navel. In this case, the analogy is reversed. The Creator Brahmadeva emerges from Sri Vishnu's navel (the lotus stem emerging from Sri Vishnu's navel representing the the umbilical cored so to speak). Also, Mahadeva is said to emerge from the forehead of Brahmaji. Now, the forehead is considered one of the most 'sacred' spots of the human body and so Mahadeva is also Holy. The idea of the entire analogy is that the three are One and are manifestations of Parabrahman alone (who is worshipped as Narayana by Sri Vaishnavas). L. Kumar: Also saying a thing infinite means it is not conditioned by time,space or objects). But here we see that vishnu is resting in space and space is greater than him(as it contains,Lord vishnu, Lord Brahma and the material creation). VA: As above. L. Kumar: I read one of Madhva's work regarding the all- pervasiveness of Hari. There he explains by saying that the space available is unlimited (as per the vedas) and Vishnu contracts himself within the available space though he is capable of extending himself beyond the space by his power. But it is not very appealing to me as no scriptural evidences are given for this point in that work. VA: While I am not aware of Sri Madhvacharya's works, I know that Yatindra quotes Dramidacharya and Vakyakara in the Vedarthasamgraha to support his thesis of the transcedental body of Sriman Narayana. L. Kumar: The advaitins explain this point by saying that the Nirguna Brahman is the only reality and as it is infinite it cannot accomodate the existence of many finite individual beings and a real world both within itself and outside it.So they say that jivas and the world are illusory.But this is totally contradicting the scriptures. VA: The doctrine of Mayavada is unacceptable to the Brahmasutras themselves. For instance: "Na svapadivat, vaidharymat cha" (Chapter ii, pada ii) L. Kumar: Would you please give the visishtadvaitic perspective of this point?Also please explain me how the Lord is all pervading inspite of being a person? VA: It is possible for Lord to be a personal being in addition to being an Impersonal, all pervading entity because he is much more than we can imagine, and is the most exalted one. As the Brahmasutra says: "Adhikam tu...." Gita 13.16 also says:" Avibhaktam ca bhuteshu vibhaktam iva cha sthitam" i.e., 'Undivided in beings It abides, seeming divided." May Mahavishnu shower his grace on us Vishal
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