[Advaita-l] Advaita-The Vedanta.
srikanta.narayanaswami at yahoo.com
Mon Aug 6 03:52:14 CDT 2012
Does the SrIbhAshya give the reference of the above verse as from the
Gaudapada kArikA? This is because, for instance, the Madhva school takes
this and other kArikA-s found in that prakaraNa as the Mandukya shruti
itself. Some kArikA-s from this parakaraNa have been cited as 'shruti' by
Advaita Acharyas too. That apart, the term 'mAyA' and 'advaita' could mean
something else for non-Advaitic schools. For example in the Madhwa
commentary the term 'mAyA' here means 'Ishwara icchA' and the explanation
is: jivas are in samsara because of IshwarecchA and come out of samsara due
to the same IshwarecchA.
I think Ramanuja believed that only adhyAsa cannot be there.
The karika 16 from the Agama Prakarana has been quoted by Ramanuja in his Sribhashya.This is quoted in his Purvapaksha on the Advaita.The karika though it has been said as from the Shruthi,it has been accepted by scholars that it has been accepted that the karika has ben treated as a shruthi statement.Also,Ramanuja has not mentioned it as "Ishwara shakthi"in the context where this has been quoted.In his entire Sri Bhashya,Ramanuja has not contexted the "adhyasa"part in the Brahma sutra of Sri Shankara.
Also,the karika says:
"Anadi mayaya supto yadajivah prabudhyate!
anam anidram asvapnam advaitam budhyate tada!!"
In his Sri bhashya,Ramanuja has not discussed where this Maya or avidya resides.Just by knowing that the jiva is liberated when he knows this,how this is possible,unlike he is awakened by the "Mahavakyas"from the Guru?Infact,he categorically says,by knowing the Mahavakyas,the jiva is not liberated.This issue has been discussed atlength by SriShankara,Sri Sureshwaracharya and other Advaita vidvans.What does the word,"Maya" and "Advaita"mean for the non-advaitic scholars.Only,Kooranarayana,said to be the disciple of Ramanuja,has written a "bhashya"on the Agama prakarana of the Gaudapada karikas.His commentary is nearly close to SriShankara bhashya.Also,the words used in the "Agama prakarana in rest of the karikas like,"prapancam yadi vidyeta nivarteta na samshayah,Maya matram idam dwaitam,advaitam paramartathah"does not find analysis in his commentary,and also has not found reconcilation.There is clear distinction between "avidya"of the Jiva and "Maya"of
Ishwara.He has not also explained how the "cith,acith and Ishwara"exist in one place with there diversities and yet find unity,to establish their "Vishistaddwaita"concept.More over,what is their "Vishishta"?This is not resolved in Ramanuja's explanation.His succesor Vedanta Desika in his "Tattva mukta kalapa"borrows some words from Advaita terminology,why the nature of "Brahman'is hidden,just like the Advaita analysis.
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