[Advaita-l] Is the concept of maya essential to explain advaita?

V Subrahmanian v.subrahmanian at gmail.com
Sun Jan 22 03:39:12 CST 2012

The complete book with the (only) commentary published by the Vani Vilas
Press, Srirangam, (year not known) is now with me.

The very first verse has the word 'shakteH' for which the commentator
writes:शक्तिः मायाशक्तिः .

Verse 5 ends with the words: जहि *मोहमयं भ्रममात्ममतेः* । The commentary
says: ननु केन साधनेन मिथ्याज्ञानस्य परिमोचनमिति ?...आत्मज्ञानेन
भ्रमं* ...जहि...

Verse 30.  vitathatvamatiH [the knowledge of its fasity]....rajjusarpa

v. 45: अनृतत्वम्...

I am giving below the verse numbers where the unreality of the effect and
the reality of the cause is established by a number of methods.  The shruti
/smriti are extensively used both in the verses as well as in the
commentary.  62 has the word 'asatyam'. 72 has the word 'adhiropita' as a
synonym for the word 'adhyaropita'. 95 has the word 'anRta' (unreal/false -
as the opposite of the word Rtam that is found in the 6th verse I had
already referred to.)  107,114 onwards up to 173 some 60 verses talk
repeatedly, in the most explicit terms, about the unreality of the effect
(the body, especially the mind, the triad of states which accounts for the
entire world) and the sole reality of the Cause, the Sat, Brahman/Atman.
The set of verses covered here almost reads like the GaudapadakArikaa and
the Shankara bhashya thereon.  In verse 162 the relativity of day-night
pair and the absoluteness of the ever-bright Sun is talked about and
likewise the relativity of the bondage-liberation pair with reference to
the ever-liberated Atman is stated.  168 says ' in you the triad of states
is just a superimposition and therefore asat.'  The teaching ends with the
aspirant declaring his enlightened state by saying 'I will henceforth move
about in the world looking upon it as mere mirage-water'.

Thus the work 'shruti sAra samuddharaNam' is replete with the concept of
mAyA-avidyA though these very words are absent.  All effects of this pair
is elaborately discussed both in the verses as well as in the commentary.
All the misconceived ideas about Vedanta/Advaita/Gaudapada/Shankara that
were expressed in the recent posts are set at rest in this work.

I am enthused to take up a detailed study of this work along with the
commentary, thanks to Sri Rajaram for the original question on this work.

Here are links to download two books of the above work:

 Shruthisara Samudharanam
1990030070599. Sri Sachidanandayogi. 2005. sanskrit. RELIGION. THEOLOGY.
152 pgs. Shruthisara Samudharanam
1990030070716. Vinayaka Ganesha Apte. 2005. hindi. RELIGION. THEOLOGY. 158
Here is help to download the above two copies by using DLI downloader
linked here


[Thanks you Sri Ramakrishna Upadrashta for the above links.]


On Fri, Jan 20, 2012 at 3:07 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> On Fri, Jan 20, 2012 at 1:13 PM, Rajaram Venkataramani <
> rajaramvenk at gmail.com> wrote:
>> Shri R Balasubramanian, Former Chairman, Indian Council of
>> Philosophical Reasearch, observes in his foreword to The sruti sAra
>> samuddharana of Sri Totakacharya, "Though the concept of maya-avidya
>> is important in Advaita, there is no reference to it in the text. Nor
>> is there any discussion about the the tenability of the reflection
>> theory or of the limitation theory. The reason for this is that it is
>> quite possible to explain the central thesis of Advaita without
>> bringing in the concept of maya-avidya and getting into complicated
>> arguments about these theories for the purpose of explaining the
>> relation between the jiva and Brahman." Hence my question stated in the
>> title of this post.
> Here is a sample couple of verses from the above work:
> http://bhashyakara.blogspot.com/2010/12/sruti-sara-samuddharanam.html
> sakalaṁ manasā kriyayā janitaṁ samavekṣya vināśitayā tu jagat |
> niravidyata kaścid ato nikhilād avināśi kṛtena na labhyam iti || 2
>  visṛjānnamayādiṣu pañcasu tām aham asmi mameti matiṁ satatam |
> dṛśirūpam anantam ṛtam viguṇam hṛdayastham avehi sadāham iti || 6
> In the second quoted verse we can see the 'tell-tale-evidence' of
> mAyA-avidyA.  'dṛśirūpam' means the dRk, the seer, as opposed to the
> dRshyam, the seen.  Rtam means the Real, the True/Truth.  viguNam is the
> other name for nirguNam.  It is well known that the dRg-dRshya viveka is
> based on the maxim: 'dRk satyam dRshyam mithA'. The author says in the two
> verses quoted above -
> Having gained dispassion/vairagyam for the world that is a product of 'the
> mind-function' as something that is constantly getting destroyed and having
> concluded that the undecaying/undying entity is never attained by
> action....having given up the I-/mine-identity with the pancha koshas, at
> all times know yourself to be the 'sAkshi'/seer/dRk (of the dRshya, the
> pancha koshas) which is established in your heart/mind and which is free of
> attributes.
> While the complete book is not immediately available with me, this much
> can be said now about the work. There may not be an explicit mention of the
> words 'maya' or 'avidya' but one can easily conclude, even from the above
> sample, that there is enough implicit reference to these concepts in the
> above work.
> subrahmanian.v

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