The Gaudiya Vaishnava Concept of the World part1
Sun, 02/10/2008 - 18:45 — admin
One should accept that the Lord has inconceivable energies and that it is by His order and will that varieties of manifestation have come into existence. In the Vedanta-sutra it is said, sa-tattvato ‘nyatha-buddhir vikara ity udahrtah. This mantra indicates that from one fact another fact is generated. For example, a father is one fact, and a son generated from the father is a second fact. Thus both of them are truths, although one is generated from the other. This generation of a second, independent truth from a first truth is called vikara, or transformation resulting in a by-product. The Supreme Brahman is the Absolute Truth, and the other energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation, which is called vikara or parinama. To give another example of vikara, milk is a truth, but the same milk may be transformed into yogurt. Thus yogurt is a transformation of milk, although the ingredients of yogurt and milk are the same.35
Now just to make it quite clear that Shankara is guilty of twisting the meaning of Vedanta-sutra, let me read some of his own comments to the verse in question.36 Shankaracharya states:
In its real aspect Brahman remains unchanged and beyond all phenomenal actions. And since the differences of name and form, brought about by ignorance, are ushered into being through mere speech, the partlessness of Brahman is not violated. Besides, this text about transformation is not meant to establish transformation as a fact, for no fruit is seen to result from such a knowledge. But this is meant to establish the fact that all this is in essence one with Brahman, that it is beyond all phenomenal processes; for some fruit is seen to result from such a realization.37
Unfortunately, a person who is materialistic, greedy, and self-worshiping wants to take the place of God. He sees himself as the center of the universe. He sees everything and everyone—the world, people, his family, animals, plants, the environment—as revolving around him. He sees everything and everyone as meant for his enjoyment. The world is full of such exploitative people, and they cause so many problems.Srila Vyasadeva has explained that the Absolute Truth is a person who has different potencies. Merely by His desire that there be creation and by His glance (sa aiksata), He created this material world (sa asrjata). After creation, He remains the same person; He is not transformed into everything.
Science of Identity Foundation – Siddhaswarupananda
One should accept that the Lord has inconceivable energies and that it is by His order and will that varieties of manifestation have come into existence. In the Vedanta-sutra it is said, sa-tattvato ‘nyatha-buddhir vikara ity udahrtah. This mantra indicates that from one fact another fact is generated. For example, a father is one fact, and a son generated from the father is a second fact. Thus both of them are truths, although one is generated from the other. This generation of a second, independent truth from a first truth is called vikara, or transformation resulting in a by-product. The Supreme Brahman is the Absolute Truth, and the other energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation, which is called vikara or parinama. To give another example of vikara, milk is a truth, but the same milk may be transformed into yogurt. Thus yogurt is a transformation of milk, although the ingredients of yogurt and milk are the same.35
Now just to make it quite clear that Shankara is guilty of twisting the meaning of Vedanta-sutra, let me read some of his own comments to the verse in question.36 Shankaracharya states:
In its real aspect Brahman remains unchanged and beyond all phenomenal actions. And since the differences of name and form, brought about by ignorance, are ushered into being through mere speech, the partlessness of Brahman is not violated. Besides, this text about transformation is not meant to establish transformation as a fact, for no fruit is seen to result from such a knowledge. But this is meant to establish the fact that all this is in essence one with Brahman, that it is beyond all phenomenal processes; for some fruit is seen to result from such a realization.37