[Advaita-l] [advaitin] RE: Gaudapada and Shankara hold the waking objects to be mithya

[V Subrahmanian]

Dear Bhaskar ji,

Your objections are against Gaudapada and Shankara, to say it plainly.  You
are refuting what Gaudapada and Shankara have said in no uncertain terms in
the karika and bhashya and are citing a different verse which is not what
is being discussed. Even there, the verse you cite, it is the message that
the Jnani aught to see the Tattva by giving up what is 'atattva', which has
been termed 'avitathaa' in the verse under discussion.

If Gaudapada and Shankara should be saying what you are suggesting, then
they should not have uttered the words:

avitathaa iva lakshitaaH:  (the waking world of objects) it is wrongly
understood as real

and Shankara should not have said: तथेमे जाग्रद्दृश्या भेदाः
आद्यन्तयोरभावात् वितथैरेव मृगतृष्णिकादिभिः सदृशत्वाद्वितथा एव ; तथापि
अवितथा इव लक्षिता *मूढैरनात्मविद्भिः* ॥

Thus, you are faulting Gaudapada and Shankara for not presenting the
Vedanta as per your understanding and liking. And you are suggesting what
they aught to have said instead.

warm regards
subbu

On Thu, Jul 27, 2023 at 10:18 AM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> praNAms
> Hare Krishna
>
> The purpose of rope-snake analogy would be served by knowing the real
> nature of rope.  And it is not meant to teach/ show the non existent
> sarpa.  IOW, its purpose is to remove the ignorance of what really existing
> (rope) and give its right knowledge i.e. rope only during avidyA period
> appearing as snake.  I think this is very important point to be remembered
> to know the real nature of jagat. Like knowing the real nature of jeeva
> after getting rid of jeevatva or jeeva bhAva.  The kArikAkAra in his
> subsequent kArika-s explains the same thing.  Just as only the rope remains
> after negating all the imaginations of snake etc., when shruti teaches
> neti, neti, when all the imaginations are eliminated one comes to know that
> all this is Atman and nothing but Atman.  Just see kArika 2-38, tattvaM
> AdhyAtmikaM drushtvA tattvaM drushtvA tu bAhyataH,
> tattveebhutastadArAmastatvAdaprachyutO bhavet.  When jeeva loses his
> jeevatva his prAtrutva also gets sublated and what remains for him is
> brahman and brahman only.  If we ignore the existing rope and say both rope
> and snake are mere imagination of mind it is nothing but the assertion of
> Buddhists vijnAnavAda.  It is tureeya only appearing as Vishwa, taizasa,
> prAjna, if Vishwa (the conditioned jeeva) thinks that he is seeing ONLY
> jagrat it is his ajnAna janita parichinna drushti and through that drushti
> whatever he perceives is his imagination only, when this jeeva realizes
> AtmajnAna, his jeevatva/bhava would go and he realizes that he is tureeya.
> Likewise, the world during ajnAna dasha appearing different from brahman
> but after jnana he realizes what has been stated in kArika 2-38.  So, we
> have to be careful while explaining the real nature of jagat otherwise no
> wonder we will be labelled as pracchanna bauddha-s.
>
> Hari Hari Hari Bol!!!
> bhaskar
>
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