[Advaita-l] Sringeri AchAryas on the VivaraNa - the cause of adhyAsa
rama.balasubramanian at gmail.com
Fri Mar 9 07:22:26 CST 2007
You give very inventive explanations for everything.
But note that even SSS himself finds this verse problematic, and
ascribes it a "scribal error" in one of his books. I have no desire to
dig up the page numbers at this point of time. Nothing I say will
change anything will it? You'll just deluge us with quotations from
various other places, which have no connection with the verse under
discussion. Talk about extreme data-mining.
First read a verse as it is, and the adjacent verses in *that work*.
It is clear Sureshvara does not do any such thing as you say below,
which is precisely the case SSS himself finds it problematic.
BTW, do you know that SSS himself reluctantly admits that Gaudapada
uses maayaa in the sense of avidyaa (exactly equivalent)?
On 3/9/07, bhaskar.yr at in.abb.com <bhaskar.yr at in.abb.com> wrote:
> It is not only Padmapada, but also Sureshvara who accepts Ignorance
> as a Material Cause:
> "Further BUBhVa 1.4.371 (purushhavida brAhmaNa),
> asya dvaita indrjAlasya yat.h upAdAnakAraNam.h |
> aGYAnaM tat.h upAshritya brahma kAraNaM uchyate ||
> Having relied on that ignorance which is the material cause of this
> great magic of duality,
> It is said that brahman is the cause [though there is no cause nor
> effect, but brahman alone]."
> Can Sureshvara be wrong too -- in ascribing a "Causal Power" to
> praNAms Sri Karthik prabhuji
> Hare Krishna
> My dear prabhuji, it seems you have not properly understood the position of
> vivaraNa....surEshwara here not talking about bhAva rUpa avidyA which is
> the material cause for adhyAsa... vivaraNakAra talks about avidyOpadAna
> kAraNa for adhyAsa ....vivaraNakAra propagates the theory that *adhyAsa*
> has the material cause in the form of positive ignorance *bhAvarUpa*. It
> is wrong to argue that the prakruti is the material cause of avidyA and it
> will get vanished through knowledge etc. According to the methodology of
> vEdAnta i.e from adhyArOpa drushti ( superimposition point of view) it is
> first accepted that brahman is the location of avidyA and brahman is the
> subject matter of avidyA. See the bruhadAraNyaka upanishad bhAshya where
> shankara says *brahmaNi sAdhakatva kalpana ....apeshala iti*...shankara
> clearly hints here from the standpoint of adhyArOpa brahman is the location
> and brahman is the subject matter of avidyA...sureshwara also from the
> standpoint of adhyArOpa talking & ascribing the causal power of ignorance
> to brahman...All these are accepted for the sake of teaching the absolute
> non-dual truth....see saMbhandha vArtika of surEshwara if you have further
> doubt in this.
> Hari Hari Hari Bol!!!
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