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

[Venkatesh Murthy]

Namaste

Sankara Vedanta is saying Avidya is natural for men. Naisargika. The Avidya
is nothing but Adhyaasa. This is Superimposition of Self and not Self. The
Avidyaa is making us to imagine a Ishwara and His Maayaa Shakti. The Maayaa
Shakti is the cause of the World. This means the whole World is imagined
through Adhyaasa.

Summary - Adi Sankara is saying Adhyaasa is responsible for Maayaa. Maaya
is Avidyaa Kalpitaa. Imagined through Ignorance. But Post Sankara
sub-commentators are saying Avidyaa and Maayaa are both same.

Good and Bad parts of Maayaa are both imagined only. They are False.


On Mon, May 20, 2013 at 10:28 AM, <rajaramvenk at gmail.com> wrote:

> Dear Sri Venkatesh,
>
> Please compile the references to the use of avidya and maya in the works
> of Gaudapada, Sankara and post Sankarite advaitins. It will help see
> objectively if there has been any change. IMO, Sankara uses maya in two
> connotations - a. positive -  the aisvara or daiva shakthi (e.g. mayarupam,
> this divine maya) and b. negative - the crooked cause of illusion (e.g.
> kutastha). He uses avidya as synonymous with the latter use of maya.
>
> Best Regards
> Rajaram Venkataramani
> Sent from my BlackBerry® wireless device
>
> -----Original Message-----
> From: Venkatesh Murthy <vmurthy36 at gmail.com>
> Sender: advaita-l-bounces at lists.advaita-vedanta.org
> Date: Mon, 20 May 2013 10:03:39
> To: A discussion group for Advaita Vedanta<
> advaita-l at lists.advaita-vedanta.org>
> Reply-To: A discussion group for Advaita Vedanta
>         <advaita-l at lists.advaita-vedanta.org>
> Subject: Re: [Advaita-l] Do not bring Sankhya into Suddha Sankara Advaita
>
> Namaste
>
> Page 42 Essays on Vedanta -
>
> 'In the face of the above unmistakable definitions of both Avidya and Maya
> the sub- commentaries on Sankara Bhashya have started a procession of the
> blind led by the blind in emphatically affirming the identity of both
> Avidya and Maya and defining Avidya not as subjective ignorance but as
> something objective clinging to Atman and thus distorting his nature by
> converting the all-pure Brahman into a transmigratory soul by enveloping
> his essential nature'.
>
> Page 45 -
> 'Ramanujacharya for instance confounds Sankara's teaching of Avidya and
> Maya with the Post Sankara theory of Avidya and with the Maya doctrine of
> the Buddhists. He has considerably exercised himself in undertaking an
> elaborate refutation of the Avidya Theory and in calling Advaitins
> opprobriously 'Pracchanna Mayavadins' (Crypto Buddhists).And Dr. Murti has
> these remarks with regard to Sankara and Gaudapada -
> 'Gaudapada and Sankara merely bring out the implications of this standpoint
> (of the older Vedantins) when they declare change, difference and plurality
> as illusory; they formulate the complementary doctrine of Avidya to explain
> the appearance of difference'. C.P.B. Page 122
>
>
> Regards
>
> -Venkatesh
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-- 
Regards

-Venkatesh