[Advaita-l] Swami Nischalananda Saraswathi replies to ISKCON's claims of Advaita being a Mayavadi

[Dev Babu]

Namaste Srinath ji
Also w.r.t.
 'mayaa adhyakshena prakritih suuyate sa caraacaram..'  Bh.gita. With
>    me as presiding consciousness, prakritis creates this world.

Shankara very clearly states that  " mayA addyakshena "  =
drsi-mAtra-svarupeNa -  as a Witnessing agent alone, the creation of
prakriti is done (or) as the Governing agent.
Then one may ask how does the difference in creation comes about?
So, from Krishna's words "anena hethuna" that is "*nimitta kAranam +
PariNAmi upAdhana kAraNam " *that is the intelligent cause + trigunA Maya
as the cause, the creation with disparities come about?
Reason being their left-over karmas, as established in previous shlokas 8 &
9 during creation and dissolution.

Hope the above provide more clarity.

Harih Om
Babu

On Sat, Jul 14, 2018 at 5:21 AM Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Although I am not arguing for Iskonites, but would like to express some
> philosophical points;
>
>
>
> On Sat, Jul 7, 2018 at 10:59 PM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >
> > The main points that emerge from his talk are:
> >
> >
> >    - Advaita is Brahma sahita maayaa vaada and not brahma rahita maayaa
> >    vaada.  This means, Advaita admits maya as a shakti of Brahman.
> >
>
> That makes Brahman saviShESha Brahman. Sri.Swamiji seems to forget Advaita
> holds atyanta-nirviShEsha Brahmn.
>
>
>
>
> >    - This is amply validated in the Upanishads and Bh.Gita.
> >
>
> If so, then  saviShESha Brahman is the reality.
>
>
>
> >    - 'Indro maayaabhih puru rupa iyate' - Brahman, through maya takes
> many
> >    forms.  Br.Up. / Shvetashvatara
> >
>
> Same,  shruti is talking about saviShESha Brahman
>
>
> >    - 'mayaa adhyakshena prakritih suuyate sa caraacaram..'  Bh.gita. With
> >    me as presiding consciousness, prakritis creates this world.
> >
>
> Sama again, gItaAchraya is talking about His nature as  saviShESha (by
> qualifying 'under my adhyakshttva'). Maayavaada is nothing to do with such
> Brahman.
>
>
>
> >    - So, It is Brahma vaada along with shakti.  Without shakti Brahman
> >    cannot do anything.
> >
>
> But all such "doing" are said to be mithya due to avidya only. Why is
> Sri.Swamiji arguing based on such mithyA creation anyways?
>
> brahma satyaM jaganmithyetyevaMrUpo vinishchayaH  |
> so.ayaM nityAnityavastuvivekaH samudAhR^itaH  ||  (vivekachUDAmaNi)
>
> sarva-vyavahArANAmEva prAk brahmatma-avijnyAnAt satyatva upapattEhe
> svapna-vyavahArasya prAk prabOdhat" - Sri Shankara BSB (II.1.14)
>
> So, I would argue Sri.Swamiji's refutation is in fact a case of
> apasiddhAnta.
>
> /sv
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