[Advaita-l] Fwd: The concept of mAyA sItA

H S Chandramouli hschandramouli at gmail.com
Mon Feb 24 23:17:24 CST 2014

HS Chandramouli

Thanks very much for the clarification.



On Mon, Feb 24, 2014 at 10:23 PM, V Subrahmanian
<v.subrahmanian at gmail.com>wrote:

> 2014-02-22 12:29 GMT+05:30 H S Chandramouli <hschandramouli at gmail.com>:
> << In the BGB 14.3 both Madhva and Jayatirtha allude to this.  For them
> > Lakshmi can never be subjected to misery and therefore the misery
> undergone
> > by sItA is only an appearance, a show, and not real.>>
> >
> > My understanding is that Sri Madhvacharya did not accept the concept
> > of different levels of reality.
> Even though it would appear that Mahdwa does not accept different levels of
> reality, for building up the metaphysics of his system he has admitted two
> levels of reality by the names: swatantra satyam and paratantra satyam.
>  The former is represented by Brahman/ViShNu and the latter by everything
> from Lakshmi/mAyA/prakRti downwards. The latter category derives its
> reality/existence from the former.  Madhwa says this in his BGB 4.24:
> *'*ब्रह्मार्पणमिति'। सर्वमेतद्ब्रह्मेत्युच्यते, *तदधीनसत्ता*
> प्रवृत्तिमत्त्वात्; न तु तत्स्वरूपत्वात्। उक्तं हि'त्वदधीनं यतः सर्वमतः
> सर्वो भवानिति'।
> Dr.B.N.K.Sharma in his book ‘History of Dvaita Vedanta and its Literature:
> //Everything in finite reality is grounded in the Infinite reality and
> needs it for its *being and becoming*.//  p.62
> *The dependence of the world of matter and the souls on Brahman is in the
> sense that both are functioning at His will, which is the essential
> condition and sustaining principle that invests them with their reality and
> without which they would be but void names and bare possibilities.** //
> (emphasis mine) (page 67)*
> > There is nothing like appearance which is not real. Then how come they
> > conceive of sita as appearence only and not real ? Please clarify.
> >
> Madhwa cites the following as pramANa for the idea that
> prakRti/mAyA/lakShmI who is really beyond misery but appears to undergo
> misery by Her own will, only to put on an appearance:
> तथा हि सामवेदे शार्कराक्षश्रुतौ -- "विष्णोर्योनिर्गर्भसन्धारणार्था महामाया
> सर्वदुःखैर्विहीना। तथाऽप्यात्मानं दुःखिवन्मोहनार्थं प्रकाशयन्ती सह विष्णुना
> सा" इति। अतः सीतादुःखादिकं सर्वं मृषा प्रदर्शनमेव। तथा कूर्मपुराणे -- 'न
> चेयं भूः' ब्र.सं.पु. तथा च सौकरायणश्रुतिः -- "अन्या भूर्भूरियं तस्य छाया
> भूताऽवमा सा हि भूतैकयोनिः" इति। "अवाप स्वेच्छया दास्यं जगतां प्रपितामही"
> इत्यनभिम्लानश्रुतिः। मत्स्यपुराणोक्तमपि स्वेच्छयैव।
> Jayatirtha notes: मृषाऽयथार्थं प्रदर्शनं यस्य तत्तथा.  He also alludes to
> the concept of mAyAsItA twice in the gloss.
> Thus, the misery undergone by sItA as mAyAsItA and her servitude, dAsitvam,
> to vAlmIki, are only appearances and not real.
> So, if prakRti/LakShmI can put on an appearance of a miserable jiva,
> without really getting jIvatvam/duHkhitvam, etc. and such  misery, etc. are
> only mRShA pradarshanam, only an appearance, through the medium of svEcchA,
> then Brahman too, by the medium of mAyA/avidyA, appear as a jIva/samsArin
> and the jagat/jagadIshwara and such jIvatvam/samsAritvam/jagat/Ishwaratvam
> etc. be mere appearances and not real.  This is the inescapable corollary
> of the validation of the mAyA-sItA concept.
> regards
> subrahmanian.v
> >
> >
> >
> >
> >
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