[Advaita-l] Maayavada

Venkatesh Murthy via Advaita-l advaita-l at lists.advaita-vedanta.org
Mon Aug 4 22:12:20 CDT 2014

On Mon, Aug 4, 2014 at 11:03 PM, Mangesh Hoskote via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Venkatesh Murthyji,
> In a recent posting, you wrote: Ramanuja has made his misunderstanding
> very clear in Sri Bhashya.
> Would you please elaborate?
> Many thanks and best regards.
> Mangesh

If you read the Maha Purva Paksha and Maha Siddhanta portions in the Sri
Bhashya below you can see yourself.


Examples only can be given here because the book is very big.

1) 'Now this theory of Nescience is altogether untenable. In the first place
we ask, 'What is the substrate of this Nescience which gives rise to the
great error of plurality of existence?' You cannot reply 'the individual
soul'; for the individual soul itself exists in so far only as it is
fictitiously imagined through Nescience. Nor can you say 'Brahman'; for
Brahman is nothing but self-luminous intelligence, and hence
contradictory in nature to Nescience, which is avowedly sublated by

2) 'The doctrine, again, that Nescience is put an end to by the cognition of
Brahman being the Self of all can in no way be upheld; for as bondage is
something real it cannot be put an end to by knowledge. How, we ask, can
any one assert that bondage--which consists in the experience of
pleasure and pain caused by the connexion of souls with bodies of
various kind, a connexion springing from good or evil actions--is
something false, unreal?'

3) 'What, to come to the next point, do you understand by the
inexplicability (anirvacaniyata) of Nescience? Its difference in nature
from that which _is_, as well as that which _is not_! A thing of such
kind would be inexplicable indeed; for none of the means of knowledge
apply to it. That is to say--the whole world of objects must be ordered
according to our states of consciousness, and every state of
consciousness presents itself in the form, either of something existing
or of something non-existing. If, therefore, we should assume that of
states of consciousness which are limited to this double form, the
object can be something which is neither existing nor non-existing, then
anything whatever might be the object of any state of consciousness

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