tatva of Brahman

[Guest guest]

Nameste all advaitins,

 

Your learned views on the following text.

 

In the Mangala Sloka(invocation) to this Beeja Ganita(algebra), Bhaskaracharya

says that supreme which is Infinite, does not suffer diminution when creating

the world out of Himself, or gain addition when the created word attains

Laya(merger) in Him. For, if the addition of even a fraction can make a

difference to the infinite, then it could not have been infinite before such

addition. Similarly infinite cannot become less than the infinite when any thing

is taken away from it. The Infinite is poorna, full and limitless Supreme. The

Prapancha (Universe) which is infinitely varied, is also limitless Supreme, the

limitless Supreme will remain intact. Therefore, if this Poornam ( the

infinitely varied form of the objective Prapancha) is taken away from that

Poornam (the subject which is Infinite), that Poornam, the subject Infinite,

alone will remain.

 

This may be illustrated mathematically as follows : if 2 is divided by 2, the

quotient is 1. With 2 as the dividend, if the divisor is progressively reduced

as 1, 1/2, or 1/4 etc., the quotient will respectively be 2, or 4, or 8,etc.,

Thus the divisor becomes less and less, the quotient will become more and more.

When the divisor is the least, that is infinitesimal, approximating to Zero, the

quotient will be infinity. This is known as the Khaharam - Kha standing for

Aakas, signifying poojyam (zero), haaram, meaning taking away or dividing.

 

How do we verify the correctness of an arithmetical question in division? We

multiply the quotient with the divisor and check whether the resulting is

equivalent to the dividend given in the question. In this Khaharam, or division.

In this Khaharam, or division of any number by zero, the number that is divided

stands for the Prapancha 9the pluralistic universe of infinite variety), the

divisor, zero or Poojyam, which in mathematical language is an indefinable

factor, approximating to nothingness, stands for Maya, and the quotient is the

Infinite, that is Brahman. For the purpose of creating the Prapancha, which is

dividend, Brahman , which is the quotient , multiplies itself by Maya, which is

divisor. Even as I divided by Zero, or 2 divided by Zero, or 3 divided by Zero,

will give the same quotient, when the Infinite is multiplied by Zer, it is

undeterminate, and therefore, it can take the values 1,2,3 etc., which are Bheda

sankhyas, or numbers connoting differences, standing for the plurality of the

world. The Upanishad says that the One Absolute determined to become many, and

for that purpose. It associated itself with Maya, and become Many. When this

Absolute Infinite multiplied Itself in association with Maya, which is

tantamount to zero, it appears as 1,2,3,4 etc., the several objects of this

Prapancha. But when any number is multiplied by Maya. The dividend, which is the

plurality of the prapancha is the Infinite variety. The quotient, which is

Brahman, is Real Akhanda and Ananta. In the Saanti Mantra, Poornam adah is the

quotient , Absolute Infinity, and Poornam idam is the dividend, pluralistic

Infinity. Advaita anantam multiplied by Poojyam is Dvaita anantam. if the latter

is divested of is Maya -- by a process of Khaharam-dividing by Poojyam which is

Maya -- we get the Advaita anantam. Maya multiplies the formless Infinite which

is One only without a second , into an infinity of finite forms. Th One alone ,

that is real, has value; the Many, which are products of Maya, are like Maya,

without ultimate value. So Brahman is not affected either by diminution from It

(creation or Srsti) or by the addition to It(merger or Laya) of Prapancha, which

has no ultimate value.

 

The Divine Mother is the Creative Principle of the universe, the Maya Sakti

aspect of Brahman, which makes the Infinite One appear as the Infinite Many. She

presents the formless Supreme in finite forms. It is only by her grace that one

can transcend the Maya and obtain the advaitic realisation of the One without a

second.

 

Regards

 

Shankar

 

 

 

 

 

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