[Advaita-l] 'world' is not the mental creation of tiny soul !!
vmurthy36 at gmail.com
Mon Mar 17 23:29:49 CDT 2014
Where has Sri SSS given definition what is Jeeva? What does he say about
Jeeva? What does he say about who has Avidyaa? Because Maayaa Or Naama
Roopa is imagined by Avidyaa. That Maayaa is responsible for Creation.
In the Method of Vedanta there is a criticism of Mandana Mishra's Advaita.
Mandana was the first to say Avidyaa is in Jeeva. In SSS system the Avidyaa
is a subjective misunderstanding of Atma. This cannot be in Atma but in
Jeeva. SSS has to agree with Mandana.
Jeeva with Avidyaa ---> Imagines Maayaa, Naama Roopa ---> Ishwara and Jagat.
To get Moksha Jeeva has to do the reverse process. He has to know Ishwara
and Jagat are because of Maayaa and Maayaa is there because of his own
On Tue, Mar 18, 2014 at 12:30 AM, subhanu <subhanu at hotmail.com> wrote:
> Subramanian wrote:
> I would like to know the source of this verse. Someone told me that
> Sureshwaracharya has quoted or said this in his work/s. Kindly confirm. I
> find a word द्वैतेन्द्रजालस्य in the NS 2.112, however
> I am in the middle of an extended business trip so I will try and give a
> answer when I have time later, but in response to the above, the verse asya
> dvaita-jālasya.. is BUBV 1.4.371. Sri Swamiji discusses it in VPP section
> (118 in Alston’s English translation). Another verse is worth noting also
> in this context is BUBV 2.3.86 māyendra-jālasya vyāmohāspadam ātmanah,
> where this magic show is described as fashioned by ignorance which is
> other than confusion (moha).
> not fully answering your question, but as a stop-gap until I am free, I am
> repeating my posts to the Satchidanandendra list below:
> Sri Swamiji's precise view is that the cause of the world is the Self as
> unknown. He explicitly states in VPP Vārtikāprasthāna-parīkṣā
> (Ch 7 section 118) “api tu ajñātātmaiva kāraṇam ityasmākam
> abhyupagamah “ , “such is our view that the cause is the atman
> as unknown “.
> makes this comment when discussing the important Vārtikā BUBV 1.4.480:
> ātmā jagatah kāraṇam na guṇatrayam,
> atman as unknown is the cause of the world, not the 3 guṇas.
> it is worth noting that BUBV 1.4.482 and 487 also have the following
> nāmarūpe” ityajñānātmatā tayoh [BUBV 1.4.482]
> is stated in the bhashya “Yadātmake nāmarūpe” that these two are products
> muktvā sambhāvyam pratyagātmani [BUBV 1.4.487]
> is not possible to entertain the notion of the various (8) states of
> the unmanifest, prāṇa, virāj, the elements, sense organs etc, without the
> support of ignorance.
> is explicitly stating that name and form, the unmanifest etc are falsely
> imagined through avidyā.]
> Swamiji then further clarifies in VPP ch 7 ,118:
> kāraṇam iti tu sarvasyāpi jagato rajju-sarpādivad-vikalpa-mātratvāt,
> tadāspadatvam eva kāraṇatvam brahmaṇa iti jñāpayitum
> Shankara has stated “The Self which is the cause of all the universe”, it
> only to show that, because the universe is merely imagined like the snake
> the rope, the Absolute is the cause in the sense that it is the substrate
> which imaginations are made.
> in section 116, Sri Swamiji also makes the statement:
> brahmaiva kāraṇam dvaitasyetyabhiprāyah
> Absolute is the cause through the medium of ignorance
> confusion could stem from a view that, as causality is mediated through
> and ignorance is a mental notion, the “jiva” is falsely “creating” the
> in his mind. The confusion might arise through such passages in VPP
> section 143
> svabhāva eva hyeṣah; yadavidyamānam vastu pratyupasthāpyapekṣayā ātmānam
> paricchinam ivāpādya
> it is the very nature of ignorance that it sets up the appearance of
> of things that do not really exist, and makes the Self appear
> circumscribed by
> Swamiji here is directly echoing a vārtikā at BUBV 2.4.456 avidyāyāh
> svabhāvo’yam yadasatkaraṇam mriṣā: ignorance falsely “creates” that which
> not exist)
> elsewhere Sri Swamiji clearly states that precisely because name and form
> falsely imagined, no real creation, sustenance and destruction can occur.
> VPP Chapter 3 section 35, Sri Swamiji writes:
> pratīyamānarūpeṇa, vikalpamātratvāt rajjusarpāderiva na
> the world of name and form, being no more than an apprehension, is merely
> falsely imagined, it no more undergoes creation, sustenance and dissolution
> than a rope-snake does.
> of course one should never forget that causality is only a device to
> the only reality that is Atman (BUBV 1.2.27 evam bhūtātma-siddhyartham
> prasāddhyate; upāyah so’vatārāya tathā tatjñaishcha sūtritam: cause and
> are only employed to establish the already existent Atman, “it is a mere
> device”, so has stated that great knower of the tradition ie Gaudapada).
> For in
> VPP Ch7, section 118, Sri Swamiji summarises as follows:
> kārya-kāraṇa-bhāva eva na yuktisah iti pratyākhyātah. Etad
> vididityottara-shlokairapi, ante upasamhritam:
> tadvadātmani kalpitāh
> samālokya kutah sriṣṭyādi sambhavah? [BUBV 2.1.411] iti.
> cha māyikam eva jagat-kāraṇatvam ityabhiyukta-sampradāya evātrānusritah.
> the whole notion of cause and effect is refuted as logically indefensible.
> few verses later (Sri Swamiji has just been quoting BUBV 2.1.399),
> summarises as:
> the creations and withdrawals of the universe have been merely imagined.
> you have seen reality as it is, how can the notions of creation etc be even
> seen as possible? And
> so, Suresvara keeps to the true vedantic tradition of stating that
> supposed to produce the world is purely illusory.”
> the above is helpful.
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