[Advaita-l] A lucid explanation of Advaita

V Subrahmanian v.subrahmanian at gmail.com
Tue Sep 5 05:17:03 EDT 2017

On Tue, Sep 5, 2017 at 1:47 PM, Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Subbu-ji,
> Why this simple & profound meaning couldn't be comprehended by v.advaita &
> dvaita acharyas ?
> What could be the reason for misunderstandings among the scholars?
> How beautiful it would have been if all the acharyas stand on a single
> platform and
> accept a single / universal philosophy without quarrelling among
> themselves.
> Just thinking aloud ...

Shankaracharya has already 'thought aloud' :


॥ मायापञ्चकम् ॥

   मयि चिति सर्वविकल्पनादिशून्ये ।
घटयति जगदीशजीवभेदं
   त्वघटितघटनापटीयसी माया ॥ १॥

1. Maya, which is adept at making the impossible happen, superimposes on me
(the Atman) who am in reality pure Consciousness, who am incomparable
(because the Atman is the only reality and there is therefore nothing else
with which it can be compared), who am eternal, partless, unlimited by
space, time and other objects, in whom there is no differentiation
whatsoever, the distinctions in the form of the world, God and the
individual soul.

Note: The world, God and the individual soul appear to be different from
one another only because of the limiting adjuncts. Intrinsically, there is
neither difference nor identity among them, for all the three are in
essence Pure Consciousness, homogeneous like a lump of salt. When the
unconditioned Self has, as the limiting adjuncts, the body and organs which
are characterized by ignorance, desire and action, it is called the
transmigrating individual soul. When the limiting adjunct is the power of
eternal and unlimited knowledge, which is Maya, the same Self is known as
God, who is the antaryaamin or Inner Controller of the whole world. The
same Self, free from all limiting adjuncts, is Brahman (Br.up.3.8.12,

   बत विरचय्य बुधानपि प्रकामम् ।
भ्रमयति हरिहरभेदभावा-
   नघटितघटनापटीयसी माया ॥ ५॥

5. Alas! Maya, which is adept at making the impossible happen, creates in
Brahman which is homogeneous, without any parts, distinctions such as
Brahma, Vishnu and Siva and thereby perplexes even the learned by making
them look upon Brahma, Vishnu, and Siva as different from one another.

Thus it is māyā that deludes one's intellect that projects the differences.



> regs,
> sriram
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