06-07-2005, 02:31 AM
Ashok Kumar,
All the systems, Advaita, Vishsistadvaita, Dvaita, Achintyavedabheda suffer from contradiction.
The contradiction in the Achintyavedabheda system is obvious. It is claiming tha jiva is both different and non-different from Ishvara. This is obviously contradictory because two things A and B can not be simultaneously different and non-different. If A and B are non-different then A=B relation will hold. If A and B are different then the relation A not equal to B will hold. One can not have these two contradictory relations at the same time. One can not say 5=5 and 5 not equal to 5. Since the contradiction is obvious followers of Chaitanya call this Achintya, i.e. beyond human logic.
The contradiction in Advaita is also obvious and is admitted by Shankara himself. Shankara defines Brahman to be the unchanging non-dual, one without a second, absolute Reality. Of course there can be no world if Brahman is without a second and is unchanging since the world coming out of Brahman will change Brahman. Shankara has to invoke Maya Shakti to account for the phenomenal world. Shankara then runs into difficulty. If the world is real then obviously Brahman changes since Brahman is the material cause of the universe. Shankara avoids that problem by following vivartavada which says that Brahman only apparently transforms into the universe. Actually the universe is Brahman. Thus Brahman remains unchanging, one without a second, reality. This solution, however, does not solve the problem of shakti. If the transformation of Brahman is not real then the Maya Shakti which causes this vivartavada becomes also unreal. The question is, how can a real Shakti give rise to an apparent transformation of Brahman into universe? One would expect a real shakti to give rise to a real transformation of Brahman. One can not solve this problem by saying that Maya Shakti is unreal since Shakti is power of Brahman. An unreal Shakti would make Brahman unreal. It is this contradiction that makes Shankara say that Shakti is Anirvachaniya.
Gangajal
All the systems, Advaita, Vishsistadvaita, Dvaita, Achintyavedabheda suffer from contradiction.
The contradiction in the Achintyavedabheda system is obvious. It is claiming tha jiva is both different and non-different from Ishvara. This is obviously contradictory because two things A and B can not be simultaneously different and non-different. If A and B are non-different then A=B relation will hold. If A and B are different then the relation A not equal to B will hold. One can not have these two contradictory relations at the same time. One can not say 5=5 and 5 not equal to 5. Since the contradiction is obvious followers of Chaitanya call this Achintya, i.e. beyond human logic.
The contradiction in Advaita is also obvious and is admitted by Shankara himself. Shankara defines Brahman to be the unchanging non-dual, one without a second, absolute Reality. Of course there can be no world if Brahman is without a second and is unchanging since the world coming out of Brahman will change Brahman. Shankara has to invoke Maya Shakti to account for the phenomenal world. Shankara then runs into difficulty. If the world is real then obviously Brahman changes since Brahman is the material cause of the universe. Shankara avoids that problem by following vivartavada which says that Brahman only apparently transforms into the universe. Actually the universe is Brahman. Thus Brahman remains unchanging, one without a second, reality. This solution, however, does not solve the problem of shakti. If the transformation of Brahman is not real then the Maya Shakti which causes this vivartavada becomes also unreal. The question is, how can a real Shakti give rise to an apparent transformation of Brahman into universe? One would expect a real shakti to give rise to a real transformation of Brahman. One can not solve this problem by saying that Maya Shakti is unreal since Shakti is power of Brahman. An unreal Shakti would make Brahman unreal. It is this contradiction that makes Shankara say that Shakti is Anirvachaniya.
Gangajal