[Advaita-l] FW: ​Re: [advaitin] A talk on avidyA by Manjushree

H S Chandramouli hschandramouli at gmail.com
Sat Dec 10 08:35:37 EST 2022


I had occasion to debate with a very well versed person on works of Sri SSS
concerning this topic of mUlAvidyA. He had shared the discussion with
others as well. It was agreed that the the main text we will concern
ourselves with would be  the Vedanta Prakriya Pratyabhijna of Sri SSS. I
had gone thru the english translation of the same by Alston and presented
that the ONLY reason advanced by Sri SSS in that text for rejecting the
mUlAvidyA concept was exactly the one I have cited in my previous post. I
am unable to locate it at present in that text. He agreed that is the case
and it was decided that we will proceed further on that basis.
Unfortunately the discussion had to be discontinued midway due to
unforeseen circumstances.

Just for information


On Sat, Dec 10, 2022 at 6:54 PM H S Chandramouli <hschandramouli at gmail.com>

> Namaste Subrahmanian Ji,
> Reg  <<  I had asked before what are the exact, original, statements of
> the post-Shankara Advaitins that gave the impression to SSSS that the Mula
> Avidya is as real as Brahman, it could not go away by knowledge, etc. that
> made SSSS conclude that such an avidya would 'shatter the Advaitic Brahman
> to pieces' (implying that there will be duality and not non-duality)?
> Those exact statements, if provided, would help one to examine them and
> decide on the merits of SSSS's conclusions >>,
> I am giving reference to two texts by Sri SSS, one in kannada and the
> other one in Sanskrit which address your above question.
> First one in kannada, Commentary on BSB Appendix 2, link ref
> <<
> http://www.adhyatmaprakasha.org/php/bookreader/templates/book.php?type=kannada&book_id=101A_3&pagenum=0001#page/21/mode/1up
> >>
> Section 4, **Adhyasa is termed Avidya by Panditas**, Book page 18 onwards.
> On page 20, Sri SSS concludes, inter alia, as follows (lines 14 to 17).
> (Translation mine)  << Further, as per this argument, since AvidyA ,  the
> cause of AdhyAsa,  will not be an   AdhyAsa kArya, it  thereby  qualifies
> as an anadhyasta  or satya  entity. Then it will be false to term it
> jnAnavirOdhi >>.
> The second one in Sanskrit is from the text **Sugama** by Sri SSS. It is a
> detailed commentary on AdhyAsa Bhashya by Sri SSS. Most of the kannada text
>  mentioned  above is reflected here as well. It may therefore be useful for
> those who are not well versed in kannada.  Link ref
> <http://www.adhyatmaprakasha.org/php/bookreader/templates/book.php?type=sanskrit&book_id=008&pagenum=0016#page/67/mode/1up
> >
> Section 33. Conclusion of the refutation by Sri SSS on the statements of
> post-Shankara Advaitins  on the topic presented in the immediately
> preceding couple of  Sections.
> <<  अथाऽनध्यस्तः, तदा परमार्थ एव स्यान्न विद्यानिवर्त्य इत्यनिष्टमापद्यते
> । न चैवं शङ्क्यम् - अध्यासस्तत्संस्कारश्चेत्युभावप्यध्यस्तावेव ।  >>
> <<  athA.anadhyastaH, tadA paramArtha eva syAnna vidyAnivartya
> ityaniShTamApadyate | na chaivaM sha~Nkyam -
> adhyAsastatsaMskArashchetyubhAvapyadhyastAveva | >>
> The above portion reflects exactly the same sentiment as in the kannada
> version cited above.
> Regards

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