[[Rajasa/Tamo Gunam]]

[Guest guest]

SrI:

SrImathE rAmAnujAya nama:

==========================

Dear SrI Srinath Chakravarty,

 

You wrote:

>- Upon Srushti-sankalpam, brahman expands his sookshma

> sarIram into sthoola sarIram (physicists also

> state something similar!)

....

>- Prakruthi is achEtana and is either sookshma(atomic)

> or sthoola(gross)

 

Though I have used the terms expansion, expands etc.,

please do NOT take them to mean literally that something

which is small, grows (expands) into bigger one. The

sUkshma avasta is not literally " small " and stUla avasta

is not literally " big " . Same is the case with your usage

of the term " atomic,gross etc " .

 

>- Isvara thus experiences the leela of srushti and praLayam.

 

The concept of leela rasam has many intricate things to be

understood from SAstras. I just mentioned it for context

sake. Though the prakruti has many things good, bad and its

mixtures as we (baddha jeevas) see it, it does not affect ISwara-nitya-

muktas. Here not only Sruthi and praLayam are included but also the

stiti. Also, the Sruthi-stiti-praLayams are only for leela-vibhUti.

 

You wrote:

> In other words, there are rAjasic/tAmasic guNams in leelA vibhUthi

> because Isvara has *willed* them to be there. Since leelA vibhooti

> is Isvara Sareeram (different from shuddha-satvam?...), its guNams

> are not representative of the paramAtma.

 

I will write in detail about the various sankalpams of the Lord

as per SAstra if time permits. Suddha satvam is an achEtana tatvam

and is different from the prakruti (mAyA) which is another type

of achEtana tattvam. SrIman nArAyaNan has both the vibhUthis as his

SarIram. His divya mangaLa SarIram is of Suddha satvam (para-vyUha-

vibhavAdi rUpams). Brahma swarUpam is different from the brahma rUpams

that I mentioned here. The guNams of Brahma swarUpam and guNams of

brahma rUpams are also different.

 

Thanks & Regards

naidhruva mAdabhUshi S. HARI rAmAnuja dAsan (mshari)