[Advaita-l] Do not bring Sankhya into Suddha Sankara Advaita

[Swami Sarvabhutananda]

OM
Appreciate the explanation.
The main objective is to UNDERSTAND 'THAT' advayambrahma.
Swami Sarvabhutananda


On Wed, May 15, 2013 at 10:27 PM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste
>
> Holenarsipur Swamiji has said in page 78 - 'Maayaa Sabdaha Na Kvacidapi
> Bhashye Avidyaaparyaayatvena Nirdishtaha Yathaa Manyate Teekaakaaraha' No
> where in the Bhashya Adi Sankara has said Maya is same as Avidya like the
> Teekaakaara is thinking.
>
> Who is Ishwara? What is Ishwara's Maayaa? Who is Jeeva?  All this is Avidya
> Kalpita. Ishwara and the Maya and Jeeva are all Avidya Kalpita only. They
> are CONJURED UP by Avidya. What is Avidyaa? It is Adhyaasa only.
>
> Avidyaa = Adhyaasa . This is a simple point not understood by many people.
> Adi Sankara has said -
>
> Tametamevam Lakshanam Adhyaasam Panditaa Avidyeti Manyante. The wise people
> think the Superimposition is Avidyaa. There is  not some other Avidyaa
> Sakti sitting behind Adhyaasa and causing it.
>
> If Adhyaasa is understood we can understand Ishwara and his Maya Sakti or
> Prakruti are CONJURED UP by Adhyaasa. Why? Because I have Adhyaasa of Body
> and Mind in Atma I imagine I am a Jeeva and there must be a Ishwara. I
> imagine His power. I imagine Ishwara has created this World. I imagine I am
> a Jeeva and go from one birth to next. Even Sastra is saying I have to do
> good acts for better birth and avoid bad acts. I imagine I am a
> transmigrating Soul. But this is all because of Adhyaasa. It is all Avidyaa
> Kalpita.
>
> Sutra Bhashya 2 -1 - 14 Avidyaakalpite Naama Roope Tattvaanyatvaabhyaam
> Anirvacaneeye Samsaaraprapanceebhoote Sarvajnasya Ishwarasya Maayaa Saktihi
> Prakrutiriti Sruti Smrutyorabhilapyete
> 'Name and Form which constitute the seed of the world of mundane life
> CONJURED UP BY AVIDYA as though they were identical with the Omniscient
> Lord but which are Undefinable as Reality or other than That are called
> 'Maya', Sakti (potential energy), and Prakrti (primordial matter) in the
> Sruti and Smruti.
>
> 'Whereas it has been proclaimed in the Bhashya that name and form CONJURED
> UP BY AVIDYA are called Maya the author of the Tika has maintained that the
> Avidya Sakti is itself the Maya and that Akasha etc are all names of that
> hypothetical Avidya Sakti'. - Page 34
>
> Very Important statement from Adi Sankara in Adhyasa Bhashya - Tametam
> Avidyaakhyam Atmaanaatmanor Itaretara Adhyaasam Puraskrutya Sarve Pramaana
> Prameya Vyavahaaraa Laukikaa Vaidikaashca Pravruttaaha
>
> All worldly and Vaidika activities are based on this Superimposition of Not
> Self and Self on each other. This Superimposition is Avidyaa the Ignorance.
>
> In the Sutra Bhashya you have given अविद्यात्मिका हि
> बीजशक्तिरव्यक्तशब्दनिर्देश्या परमेश्वराश्रया मायामयी, the Holenarsipur
> Swamiji is saying we have say अविद्यात्मिका is अविद्याकल्पिता only. Maayaa
> is CONJURED UP BY Avidyaa.
>
>
>
> On Wed, May 15, 2013 at 5:37 PM, V Subrahmanian <v.subrahmanian at gmail.com
> >wrote:
>
> > On Wed, May 15, 2013 at 10:24 AM, Venkatesh Murthy <vmurthy36 at gmail.com
> > >wrote:
> >
> > > Namaste
> > >
> > > Holenarsipur Swamiji has written in Suddha Sankara Prakriya Bhaskara in
> > > Page 2 -
> > >
> > > Tatha Hi Bhagavatpaadaaha Sveeyabhaashyeshu Saankhyaadeeneva Dvaitinaha
> > > Prativaaditvena Sveekrutya Niraakarshuhu
> > >
> > >  Adi Sankara has rejected the Purva Paksha Dvaiti Sankhya theory in his
> > > Bhashya.
> > >
> > > Kimca Bhagavatpaadeeya Bhaashye Vedantavaakyaanaam Aidamparye
> Nishcetavye
> > > 'Ikshater Naa Sabdam' 1 -1 - 5 ityaarabhya Aparisamaptehe
> > > Pratipakshareetyaa Vedaantavaakya Vyaakhyaatrushu Madhye Saankhyaa Eva
> > > Praadhaanyena Upaattaaha.
> > >
> > > In Adi Sankara Sutra Bhashya when he is explaining Vedanta Vakyas from
> > > Ikshater Na Sabdam 1 - 1 - 5 till the end he is accepting only Sankhya
> as
> > > Chief Purva Paksha. Sankhyas are the Chief Opponents for him.
> > >
> > > But Post Sankara Advaitis have tried to bring that Chief Purva Paksha
> > > Sankhya into Advaita. This is unfortunate.
> > >
> > > Sankhya is Dvaita only because it has two Chief Factors. Purusha and
> > > Prakruti. Sankhya is Dualistic Doctrine. Kindly see Notes below.
> > >
> > > Post Sankara Advaitis like Padmapada and Vacaspati have tried to make
> > > Advaita like Sankhya. They say Brahman and Mula Avidya are both
> necessary
> > > for Advaita. They cannot explain Advaita without the Two Factors.
> > >
> >
> >
> > Let us note that even the Veda,   Veda Vyasa and Adi Shankara cannot
> > explain Advaita without 'two' factors.  We say 'two' in quotes because
> the
> > 'other', prakRti, is mithyA, being paratantra, that is something having
> > only a dependent existence/reality, like a rope-snake,  and therefore not
> > countable as the second to the advitIya PuruSha.  In the BSB 1.4.3
> Shankara
> > says:
> >
> > तदधीनत्वादर्थवत् । ब्रह्मसूत्रम् १,४.३  ।
> >
> >
> > यदि वयं स्वतन्त्रां काञ्चित्प्रागवस्थां जगतः कारणत्वेनाभ्युपगच्छेम,
> > प्रसञ्ज्येम
> > तदा प्रधानकारणवादम्  ।परमेश्वराधीना त्वियमस्माभिः प्रागवस्था
> > जगतोऽभ्युपगम्यते न स्वतन्त्रा   । सा चावश्याभ्युपगन्तव्या , अर्थवती हि सा
> > ।
> >
> > नहि तया विना परमेश्वरस्य स्रष्टृत्वं सिद्धयति   ।  शक्तिरहितस्य तस्य
> > प्रवृत्त्यनुपपत्तेः   ।
> >
> > मुक्तानां च पुनरनुत्पत्तिः   । कुतः   । विद्यया तस्या बीजशक्तेर्दाहात् ।
> >
> > अविद्यात्मिका हि बीजशक्तिरव्यक्तशब्दनिर्देश्या परमेश्वराश्रया मायामयी
> > महासुप्तिः, यस्यां स्वरूपप्रतिबोधरहिताः शेरते संसारिणो जीवाः   ।
> >
> > तदेतदव्यक्तं क्वचिदाकाशशब्दनिर्दिष्टम् ’एतस्मिन्नु खल्वक्षरे गार्ग्याकाश
> > ओतश्च प्रोतश्च’ (बृ. ३.८.११) इति श्रुतेः   ।
> >
> > क्वचिदक्षरशब्दोदितम् ’अक्षरात्परतः परः’ (मु. २.१.२) इति श्रुतेः   ।
> >
> > क्वचिन्मायेति सूचितम् ’मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम”
> (श्वे.
> > ४.१०) इति मन्त्रवर्णात् ।
> >
> > अव्यक्ता हि सा माया, तत्त्वान्यत्वनिरूपणस्याशक्यत्वात् ।
> >
> > तदिदंऽमहतः परमव्यक्तम्ऽ इत्युक्तमव्यक्तप्रभवत्वान्महतः, यदा हैरण्यगर्भी
> > बुद्धिर्महान्  । यदा तु जीवो महांस्तदाप्यव्यक्ताधीनत्वाज्जीवभावस्य महतः
> > परमव्यक्तमित्युक्तम्  । अविद्या ह्यव्यक्तम्  । अविद्यावत्त्वेनैव जीवस्य
> > सर्वः संव्यवहारः संततो वर्तते   ।
> >
> >
> > The gist of the above quote is: But this primordial state is held by us
> to
> > be subject to the supreme Lord, but not as an independent thing. [This is
> > the crucial difference between sAnkhya and Vedanta where in the former
> this
> > Shakti is independent in its activity while in vedanta it is only
> dependent
> > on the Purusha/Brahman/Atman.] Continues Shankara: That state (the
> > bIjashakti avasthA) has to be admitted because it serves a purpose.
> > Without that latent state, the creatorship of Ishwara cannot have any
> > meaning, inasmuch as Ishwara cannot act without His power of Maya, and
> > without that latent state the absence of birth for the freed sould cannot
> > be explained.  Why? Because liberation comes when the potential power of
> > Maya is burnt away by knowledge.  That potential power, constituted by
> > avidyA is mentioned by the word 'avyaktam'.  ...
> >
> >
> > Shankara goes on to give a number of shruti passages for the 'existence'
> of
> > the power.  One can see several verses in the Bh.Gita too to this effect,
> > one sample being:
> >
> >
> > प्रकृतिं पुरुषं चैव विद्धयनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि
> > प्रकृतिसम्भवान् ॥13. 19 ॥
> >
> > Here Veda Vyasa, the Lord, says that 'two' - prakRti and puruSha are
> anAdi
> > and all the transformations have come up due to prakRti.
> >
> >
> > To show that this prakRti is mithyA, that is does not enjoy absolute
> > existence but only a paratantra satya, we can see the last verse of the
> > 13th chapter and its bhashya.
> >
> >
> > Thus the vedanta shAstra happily accepts 'two' for the
> > prapancha/samsAra/bandha-mokSha vyavasthA.  Without the 'two' it is
> > impossible for anyone, even for Sri SSS, to explain this.  His blaming
> the
> > commentators is only because he has himself not understood the Vedanta
> > method of explaining samsara, etc.  One can clearly see from the above
> > presentation that Sri SSS's pointing to 'virodha' to the Bhashya from the
> > commentators is ill-founded and from even the bhashya vAkyams one can
> prove
> > his theories wrong.  I recently pointed out to the case of a scholar
> > viewing Sri SSS's book saying this very thing that I have said above.
> >
> >
> >
> >
> > In that Post Sankara Advaita Brahman = Sankhya Purusha and Mula Avidya =
> > > Sankhya Prakruti.
> > >
> > > This is wrong. Then Advaita becomes Dvaita like Sankhya.
> > >
> > > Holenarsipur Swamiji is saying in Page 32 Sankara Vedanta Meemamsa
> > Bhashya
> > > -
> > >
> > > 'So far we have seen that there is no reason why the original Bhashya
> > > beginning with Mithya Jnana Nimittaha' should not be taken to mean what
> > it
> > > literally amounts to, - that all human procedure is due to a
> > misconception
> > > and that the forced interpretation of the statement as referring to a
> > > hypothetical Avidya Shakti which is the material cause for all false
> > > appearances is far fetched'.
> > >
> > > [[ If you are seeing Snake in a Rope Padmapada and other Post Sankara
> > > Advaitis will say the Material Cause of the Snake is a strange Avidya
> > > Shakti. That Avidya Shakti has become the Snake and you are seeing it.
> > > Padmapada says Mithyajnana is actually Mithya Ajnana = False Ignorance.
> > Adi
> > > Sankara has not said this. He has said the Snake is because of a
> > > Misconception = Mithya Jnana only. The seeing person has made a Simple
> > > Mistake only.  He did not say Snake is because of Mithya Ajnana and
> that
> > is
> > > the Material Cause for Snake. ]]
> > >
> >
> > This vAkyam from the bhashyam cited above calls the lie of Sri SSS's
> > statement above:  //Why? Because liberation comes when the potential
> power
> > of Maya is burnt away by knowledge.  That potential power, constituted by
> > avidyA is mentioned by the word 'avyaktam'.  ...//
> >
> > Here Shankara is admitting a bAdha for the avidyA by vidyA.  It is
> > vidyAvirodhi that is avidyA.  Anything that is set right by knowledge has
> > to be mithyA.  Here the power of Maya is burnt by knowledge.  Therefore
> > that power and its kAryam has to be mithyA.  Thus there is nothing wrong
> in
> > parsing the compound word 'mithyAjnAnam' as 'mithyA cha tadajnAnam cha'
> as
> > Shankara is very clearly saying in the above cited passage.  In fact the
> > very first sutra, brahma jijnAsA, was founded on this principle: since
> > Atma-vit, the knower of Atman, goes beyond shoka, it is concluded that
> > shoka is mithyAjnAnakAryam (because it needs 'knowledge of Atman' for its
> > removal).
> >
> > regards
> >
> > subrahmanian.v
> >
> >
> >
> > >
> > > 'Moreover that the Avidya Shakti which is taken here to be what is
> meant
> > by
> > > the Mithyajnana - be it an invention of the author of the Tika himself
> or
> > > borrowed from some foreign tradition and adapted here to propound his
> > > theory is altogether opposed to the spirit of the Bhashya, is also seen
> > > from the circumstance that this sub commentator attempts to prove the
> > > feasibility of its acceptance on the authority of the Pramana
> Arthapatti
> > > (presumption)'.
> > >
> > > 'For Sankara here expressly declares that all Pramanas or means to
> valid
> > > knowledge in empirical life are based on Adhyasa itself. This is also
> > > obvious from the fact that this writer identifies his 'Avidya Sakti'
> with
> > > 'Maya' in direct opposition to the teaching of the Bhashya'.
> > >
> > > [[ All Pramanas like Pratyaksha are based on Adhyasa. If you are seeing
> > > something you are seeing because there is Adhyasa of Body Mind and
> Sense
> > > Organs on Atma. Same for other Pramanas. ]]
> > >
> > >
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>
>
> --
> Regards
>
> -Venkatesh
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