[Advaita-l] ***UNCHECKED*** Re: Fwd: Looking for the source of this quote: “मायोपाधिरयं जीवः: अविद्योपाधिरीश्वर” इत्युक्तेः

[V Subrahmanian]

On Thu, Oct 5, 2023 at 9:21 AM Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Is it meant to be the other way around, ie  अविद्योपाधिरयं जीवः
> मायोपाधिरीश्वरः? That would seem to make more sense.
>
> praNAms Sri Venkatraghavan prabhuji
> Hare Krishna
>
> I am unable to understand what 'change' that would make 'more sense'
> between mAyOpAdhireeshwaraH and avidyOpAdhireeshwaraH??  When both are one
> and the same!!??  Kindly don’t take it as sarcasm really wanted to know why
> mAyOpAdhi is more sensible assertion instead of avidyOpAdhi likewise with
> regard to jeeva, avidyOpAdhi is more appropriate than mAyOpAdhi??


In Advaita jiva and Ishwara are both fundamentally one chaitanya. Yet there
is a difference between Ishwara and jiva  in vyavahara and we cannot mix
them up.  Similarly it is one shakti alone that is operating as Mayopadhi
for Ishwara and avidyopadhi for jiva.

But the quote that I am looking for is not yet located and till then we
can't conclude that there is an error in it. 'anAdimaayayA suptaH...' of
Mandukya karika would support maayaa as jiva's upadhi. Since Ishwara
creates because jiva is in ignorance, samsara, for providing bhoga for
jiva's karma, Ishwara could be said to be having avidya as upadhi.  In fact
the Brihadaranyaka says that jiva, through his karma, is a causal factor in
creation. Also, the Brihadaranyaka ‘इन्द्रो मायाभिः पुरुरूप ईयते’ (बृ. उ. २
। ५ । १९) says that Ishwara/Brahman took on all the forms in creation with
mithyAbhimAna, as Shankar explains there: इन्द्रः परमेश्वरः मायाभिः प्रज्ञाभिः
नामरूपभूतकृतमिथ्याभिमानैर्वा न तु परमार्थतः, पुरुरूपः बहुरूपः, ईयते
गम्यते…  So, as various appearances in creation, Ishwara has avidyOpaadhi.
This way the referred statement also can be explained based on Shankara
bhashya

regards
subbu

>
>
> Hari Hari Hari Bol!!!
> bhaskar
>
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