[Advaita-l] (no subject)

[H S Chandramouli]

Namaste Sri Subrahmanian Ji,

You had mentioned मायायाः माया (mAyAyAH mAyA).  Based on  << मायां तु
प्रकृतिं विद्यान्मायिनं तु महेश्वरम्’ (श्वे. उ. ४ । १०)  (mAyAM tu
prakRRitiM vidyAnmAyinaM tu maheshvaram’ (shve. u. 4 | 10) >>,  can we
modify your statement to मायायाः मायी (mAyAyAH mAyI).  Would it be proper
grammatically ?



Regards

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On Sun, Jun 25, 2017 at 12:51 PM, H S Chandramouli <hschandramouli at gmail.com
> wrote:

> Namaste Praveen Ji,
>
>
>
> Reg << but chaitanya itself can be called as shrotra, etc, with the
> upAdhi, but not Maya/ avidyA with the upAdhi.>>,
>
>
>
> wherever  it is said avidya covers (AvaraNa) chaitanya, the position is
> exactly the same as with shrotra etc. Avidya by itself cannot cover, it
> is enabled to do so only because of Chaitanya. But then Chaitanya goes by
> the name of avidya itself, just as with shrotra etc. I hope I have at least
>  made my point understandable.
>
>
>
> Reg  << I try to maintain that whenever mAya or avidyA are talked of as
> the cause of the world, it is with chaitanya as adhiShTAna, but when jIva
> is talked of as the cause of the world, it is with mAya/ avidyA as upAdhi
> >>,
>
>
>
> I hope I have understood you correctly when I make the following point. It
> just represents my understanding, different from the above, but no claim is
> made that my view only is correct. Just take it at its face value and if
> you disagree, fine. No issues.  BU states
>
>
>
> << तद्धेदं तर्ह्यव्याकृतमासीत् (taddhedaM tarhyavyAkRRitamAsIt) >>.
>
>
>
> At this stage chaitanya is adhiShTAna only, but Creation has not taken
> place. TU states
>
>
>
> << सोऽकामयत  (so.akAmayata) >>.
>
>
>
> This represents association with upAdhi after which only Creation takes
> place. Hence it is only after mAyA becomes an upAdhi for Chaitanyam,
> Creation takes place. Not when Chaitanyam is an adhiShTAna only. I have
> resorted to different Upanishads since I could not readily get the
> references I wanted from the same Upanishad. This should not be a problem.
>
>
>
> Regards
>
>
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> On Sat, Jun 24, 2017 at 7:58 PM, Praveen R. Bhat <bhatpraveen at gmail.com>
> wrote:
>
>> Namaste Chandramouliji,
>>
>> I'm just a little lost on some of what you said, clubbing them together
>> below:
>>
>> On Sat, Jun 24, 2017 at 7:27 PM, H S Chandramouli <
>> hschandramouli at gmail.com> wrote:
>>
>>> Just wanted to clarify my earlier statement. Sri Mani Dravid Shastrigal
>>> did not mention mAyA or avidyA. They are just my question.
>>>
>>
>> ​I'm assuming that your reference to what Shastriji says was about the
>> crux of Kena being that chaitanya itself gets the upAdhi name. Even if we
>> take it that way, we can't say chaitanya itself gets the name Maya/ avidyA
>> and hence such phrases cannot be used for them.
>>
>>
>>> In some contexts, when it is declared mAyA/avidya or jIva for that
>>>> matter is the cause of srishti, (cannot give references readily for this),
>>>> does it not mean the same way?
>>>>
>>> In the same way as ​shrotrasya shrotram? I do not think so. You may be
>> able to do so only with the first part of Shastriji's explanation in that "Any
>> upAdhi is active due to its association with Chaitanyam alone" but not and
>> Chaitanyam gets the name of the upAdhi itself in that context." since
>> chaitanya is surely what helps shrotra, etc, as well as Maya/ avidyA act,
>> but chaitanya itself can be called as shrotra, etc, with the upAdhi, but
>> not Maya/ avidyA with the upAdhi. The reason is that shrotra, etc, are
>> upAdhis due to Maya/ avidyA.
>>
>> Moreover, I try to maintain that whenever mAya or avidyA are talked of as
>> the cause of the world, it is with chaitanya as adhiShTAna, but when jIva
>> is talked of as the cause of the world, it is with mAya/ avidyA as upAdhi;
>> the exact other way around, since jIvobrahmaiva nAparaH.
>>
>> ​gurupAdukAbhyAm
>> ,
>> --Praveen R. Bhat
>> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one
>> know That owing to which all this is known! [Br.Up. 4.5.15] */
>> ​
>>
>>
>