[Advaita-l] [advaitin] Shankara says: Vedantins have no purport in Creation

[V Subrahmanian]

Dear Sudhanshu ji,

What I meant to convey is what Shankara says there:

स एव भूमिष्ठो मायाच्छन्नः *अदृश्यमान एव स्थितो यथा, तथा तुरीयाख्यं
परमार्थतत्त्वम् ।* *अतस्तच्चिन्तायामेवादरो मुमुक्षूणामार्याणाम् *, *न
निष्प्रयोजनायां सृष्टावादर इत्यतः सृष्टिचिन्तकानामेवैते विकल्पा इत्याह —
स्वप्नमायासरूपेति । स्वप्नसरूपा मायासरूपा चेति ॥*
The purport/significance for the Vedantin is the Turiya  that is 'unseen'
behind the 'seen' creation. Hence the Mumukshus, Aryas, focus on the Turiya
alone and not on the creation that is of no use.  By anvaya-vyatirka
Shankara conveys that it is the Brahman that is the focus of the aspirant.


On Thu, Aug 15, 2024 at 1:35 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Subbu ji.
>
> From this we conclude that Shankara does not hold the creation shrutis as
>> having any significance for the Vedantin.  Shankara emphasises this twice
>> in this very bhashya.
>>
>
> Creation-shruti are not devoid of significance for VedAntI. They hold
> great significance - by being the tool through which advitIyatva of Brahman
> is established. However, they don't have significance in their literal
> meaning.
>
> The paramArtha-chintaka has no interest or prayojana in physics of
> creation. This is because: investigating the physics of dream-creation is
> useless. There is no physics there at all.
>
> The paramArtha-chintaka has, however, prayojana in advitIyatva of Brahman
> which is established by creation-shruti.
>
> That is why creation-shruti are called arthavAda by BhAshyakAra in
> Aitareya. Their dwArabhUta-artha is to be ignored whereas the
> lakshya-artha, which is in unison with pramANa-vAkyAs proclaiming
> advitIyatva of Brahman, is to be accepted.
>
> ...अस्तु तर्हि सर्वमेवेदमनुपपन्नम् । न, अत्रात्माववोधमात्रस्य
> विवक्षितत्वात्सर्वोऽयमर्थवाद इत्यदोषः ।
>
> Regards,
> Sudhanshu Shekhar.
>
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