[Advaita-l] 'world' is not the mental creation of tiny soul !!

[H S Chandramouli]

Dear Sri Venkatesh Murthyji,

I am somewhat perplexed. I have quite a few works of Sri SSS ,
upanishads/BS/lectures on BG/NS ( kleshapaharini ) etc. I went through the
whole collection, although cursorily , looking for references where he
himself in his own words ( without any inference on my part ) has stated
creation is by jiva. I could not find a single reference. On the other hand
there were any number pf places where he has categorically and
unambiguously referred to brahman/Iswara/atma as the cause for creation. I
am sure you would have also noticed the same and therefore I have not cited
any particular one here in support of my statement. May I request you to
cite specific quotes from Sri SSS to the effect that craetion is by jiva. I
am not looking for an inferential quote.All of us are free to understand
the way we like. I am looking for a citation in the words of Sri SSS
directly in this regard.

Regards


On Fri, Mar 14, 2014 at 11:17 AM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste
> On Thu, Mar 13, 2014 at 5:58 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>
> >
> > Anyway, as you are rightly observed yes, shankara at various places says
> > mAya is avidyAkalpita, avidyApratyupasthApita, avidyAkruta, avidyAkArya
> > etc.  The context we need to understand here is mAya is 'false
> appearance'
> > which appears as if it is there due to ignorance of the truth.  If I see
> a
> > snake in place of rope, then it is my ignorance about the true nature of
> > rope.  Due to this ignorance of the real nature of rope, the false
> > appearance of snake happens on the rope.  For the person who does not
> know
> > the real nature of rope, 'the snake' appears as if it is there really.
> > This false appearance of snake is called mAya which is avidyAkruta by
> > jeeva.  Hence, according to shankara bhAshya, avidyA is subjective defect
> > and mAya is an objective false appearance like snake in the place of
> rope.
> >  Meaning of this is ignorance of the real nature of rope gives the
> > existence for the false appearance of snake.  It is because of this
> reason
> > only it has been said that mAya is avidyA kalpita.  But as pointed out
> > before, jagat is NOT like a snake on the rope OTOH whatever is there in
> > the form of pot, jug etc. it is nothing but 'clay' only.
> >
> Both sides in this argument have accepted Maayaa is responsible for
> Creation. But Sri SSS has also said Maayaa is Avidyaa Kalpitaa. Other
> Paryaaya Padas are Avidyaa Pratyupasthaapitaa and Avidyaakrutaa. In Sankara
> Vedanta Mimamsa page 79 SSS has said for Sutra Bhashya 1 - 4 - 3 'Atra
> Maayaa Shabdena Nirdishtaa Avidyaa Prtayupasthaapitaa Jagataha
> Praagavasthaa'.
>
> Most important SSS has accepted Maayaa, Shakti and Prakruti are
> Avidyaakalpita only. Sutra Bhashya 2 -1 - 14 was also referred by Swami
> Advayananda Saraswati explaining this when I met him. Sarvajnasya
> Ishwarasya Atmabhute Iva Avidyaakalpite Naama Roope Tattvaanyattvaabhyaam
> Anirvachaneeye Samsaara Prapancheebhute Sarvajnasya Ishwarasya Maayaa
> Shaktihi Prakrutihi
>
> Name and Form Naama Roopa is imagined because of Avidyaa. Name and Form is
> same as Maayaa, Shakti and Prakruti. The Creation has happened because of
> the Prakruti. In the above statement Sarvajna Ishwara is not Aidyaa Kalpita
> Ishwara but Brahman only. That Avidyaa is the subjective misunderstanding
> of Jeeva. It is Adhyaasa in the Adhyaasa Bhashya. We can now say Jeeva's
> Avidyaa has produced Maayaa or Prakruti. From Maayaa the Creation has
> happened. Maayaa is Direct Creator. Jeeva is Indirect Creator.
>
> Brahman is Sarvajna because he knows all as Brahman. He does not know
> particular details of anything.
>
>
>
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
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>
> --
> Regards
>
> -Venkatesh
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