[Advaita-l] Question on Mayavada

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Tue Nov 16 18:47:02 CST 2010


The Veda says that Creation (Ie. the Sad or the state
 of Manifestation) came from the  Asad (the Unmanifested state ) and this happened so because the Brahman  wanted to be many. Now Dvaita and Visistadvaita imagine that once the creation took place the Brahman cannot have his pristine singular state back and even though the creation is destroyed from time to time tit goes on reappearing.  Thus the immutability of Brahman is not recocognised by the Dvaita and Visistadvaita. They believe that the individual is here to stay and their going back to the Brahman or realizing  the Brahman amounts to destruction of the creation.  They consider that by teaching Advaita, Sankaracharya had come to destroy the creation.  Adi Sankrara interpreted the Shastras properly  that one can return to Brahman or realize the Brahman and that was not his invention. Some 5,000 years ago Lord Krishna said  that he created the world by his Maya and Adi Sankara properly interpreted the Maya as the truth
 that Brahman is
 immutable. Adi Sankara  merely  interpreted the ancient scriptures properly. However  this cannot be understood by the ones, who are still tragunya. That is why Lord Krishna told Arjuna to be nistraigunya and cultivate the Sattva, so that by the light of Sattva his Avidya will go and he would be able to see through the veil of Maya.  Thus Advaita came  to be called Asad Shastra or the Shastra of unmanifestation or the Shastra for destruction. 


Sunil K. Bhattacharjya

--- On Tue, 11/16/10, Rajaram Venkataramani <rajaramvenk at gmail.com> wrote:

From: Rajaram Venkataramani <rajaramvenk at gmail.com>
Subject: [Advaita-l] Question on
 advaita-l at lists.advaita-vedanta.org
Date: Tuesday, November 16, 2010, 1:33 PM

Dear Sri Devanathan, this is regarding your post that Padma Purana
verse refers to Vishishtadvaita. Someone held the opinion that it
refers to Saiva siddhanta. Then I had to point out that that just few
verses before Padmapurana gives a separate treatment of saiva
siddhanta. In the same way, your historico-logical postulation is
invalid because of verses that follow. They specify unique
characteristics of Sankaradvaita such as total renounciation and
jiva-brahma aikyam. These do not apply to Vishishtadvaitam. Also,
Sankara is Lord Siva. There is no sastric or historic basis for your
speculation that Bodhayana is.

Sri Subrahmanian and Sri Vidyasankar say that these verses are
interpolations. I don't know how they discard sastras like that
without evidence. In your
 case, you are
 finding a
 target for
verses away from your beloved school of thought.

IMO, we should sincerely search for truth. If Isvara, Jiva and Jagat
are unreal ultimately according to Sankara, then it is mayavadam. Such
a philosophy is an obstacle to bhakti because of the knowledge that
only till we live that we will devote and that too only for his
anugraha for mukti. One may get mukti but will lose Isvara, who is
greater because he awards mukti and importantly laughs and dances
eternally with muktas as stated in sastras.

On 15/11/2010, advaita-l-request at lists.advaita-vedanta.org
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