[Advaita-l] मायामात्रमिदं द्वैतमद्वैतं परमार्थत: Debate on Gaudapada Karika

[V Subrahmanian]

Since my reply incorporating a pdf image of two verses bounced, I am
re-sending the same by removing the image.  In Google groups the image can
be sent and seen by all recipients.

regards
subbu

2017-03-13 23:08 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:

>
>
> 2017-03-13 8:06 GMT+05:30 Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>:
>
>> The link below there is a Dvaita - Advaita discussion
>>
>> https://www.youtube.com/watch?v=0aZnlIHcqQU
>>
>> Summary - Dvaitis have taken Gaudapada Karika saying प्रपञ्चो यदि
>> विद्येत निवर्तेत न संशयः  and given it a different meaning. According
>> to them  this Sloka is Sruti only and प्रपञ्च means पञ्चभेदानां
>> अनादित्वं सत्यत्त्वं च meaning the beginningless Five Bhedas of Dvaita
>> are Real and विद्येत means उत्पद्येत meaning may be created. Pancha
>> Bhedas are Jeeva - Jeeva Bheda, Jeeva - Jada Bheda, Jada - Jada Bheda,
>> Jeeva - Paramatma Bheda and Jada - Paramatma Bheda.  Therefore the
>> Sruti is saying if the Eternal Real Five Bhedas of Dvaita are created
>> they will cease to be. But they are not created at all. Therefore they
>> will not cease to be.
>>
>
> Even though the word 'prapancha' at the above place is so commented, the
> same word contained in the compound word 'prapanchopaśamam' has been
> differently interpreted by Madhva. He takes it as 'vistara' and holds that
> Viṣṇu as supreme ānanda is what is stated by that word.
>
>
>
> The other meaning for 'prapancha' is: body-bondage. Turiya quells this and
> hence Vishnu is called 'prapanchopashamaḥ.'
>
> I have pasted the image for the two verses Madhva cites from a certain
> 'māhātmya'. Even if the image is not visible to readers, the meaning is
> provided.
>
> regards
> subbu
>
>
>>
>> This is a twisted meaning of word  प्रपञ्च because Amara Kosha has
>> given meaning विपर्यासे विस्तरे च प्रपञ्चः. It can be a ViparyAsa a
>> mistake or trick or it can be detailed description. It cannot be
>> Pancha Bhedas like Dvaitis are saying.
>>
>> I am giving Sankara Bhashya for this also. रज्ज्वां सर्प इव
>> कल्पितत्वान्न तु स विद्यते . This World is imagined like a snake in a
>> rope. It is not really existing. If it exists only it can cease to be.
>> But for a thing not existing at all there cannot be destruction. There
>> is no World existing and then ceasing to be. This is Paramartha Satya.
>> This is  the correct meaning.
>>
>> प्रपञ्चो यदि विद्येत निवर्तेत न संशयः ।
>> मायामात्रमिदं द्वैतमद्वैतं परमार्थतः ॥ १७ ॥
>>
>> भाष्यम्
>> प्रपञ्चनिवृत्त्या चेत्प्रतिबुध्यते, अनिवृत्ते प्रपञ्चे कथमद्वैतमिति,
>> उच्यते । सत्यमेवं स्यात्प्रपञ्चो यदि विद्येत ; रज्ज्वां सर्प इव
>> कल्पितत्वान्न तु स विद्यते । विद्यमानश्चेत् निवर्तेत, न संशयः । न हि
>> रज्ज्वां भ्रान्तिबुद्ध्या कल्पितः सर्पो विद्यमानः सन्विवेकतो निवृत्तः
>> ; न च माया मायाविना प्रयुक्ता तद्दर्शिनां चक्षुर्बन्धापगमे विद्यमाना
>> सती निवृत्ता ; तथेदं प्रपञ्चाख्यं मायामात्रं द्वैतम् ;
>> रज्जुवन्मायाविवच्च अद्वैतं परमार्थतः ; तस्मान्न कश्चित्प्रपञ्चः
>> प्रवृत्तो निवृत्तो वास्तीत्यभिप्रायः ॥
>>
>> --
>> Regards
>>
>> -Venkatesh
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