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

[Venkatesh Murthy]

Namaste
Kindly give reference from SSS works where he has answered -  who has
Avidyaa? Avidyaa is same as Adhyaasa Or Superimposition. But who has
Adhyaasa? I could not find answer to this.

But there is one statement in Conclusion part of Sankara Vedanta Mimamsa.
'there is superimposition in human behaviour'. If Avidyaa is in human
behaviour and naisargika to human behaviour that Avidyaa is responsible for
Naama Roopa and Maayaa. Because SSS has said Naama Roopa is Avidyaa
Kalpita.

If SSS has said Ishwara is cause for Creation it is direct cause. But
Indirect Cause will be Jeeva because Avidyaa is coming from him. That
Avidyaa Kalpita Maayaa is Creating Ishwara and Jagat also because without
Maayaa there cannot be Ishwara.


On Sat, Mar 15, 2014 at 8:58 PM, H S Chandramouli
<hschandramouli at gmail.com>wrote:

> 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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-- 
Regards

-Venkatesh