[INDOLOGY] Mayavada (was Lines to an Advaitin)
David and Nancy Reigle
dnreigle at gmail.com
Fri Apr 10 04:21:01 UTC 2020
Of course, the references that Prof. Paturi gave to Śaṅkarācārya's
etymological interpretations of the word māyā, drawn from his father's
commentary on the *Vivekacūḍāmaṇi*, do not come from the *Vivekacūḍāmaṇi*.
They come from Śaṅkarācārya's commentary on the *Bhagavadgītā*, chapter 15,
verse 16, and from Śaṅkarācārya's commentary on the *Māṇḍūkyopaniṣad* and
Gauḍapāda's *Kārikā*, chapter 3, verse 24. Both of these commentaries are
regarded by scholars such as Sengaku Mayeda as being by the same Śaṅkarācārya
who is the author of the *Brahmasūtrabhāṣya*.
"The Authenticity of the Bhagavadgītābhāṣya Ascribed to Śaṅkara," *Wiener
Zeitschrift für die Kunde Süd- und Ostasiens*, vol. 9, 1965, pp. 155-197.
"On the Author of the Māṇḍūkyopaniṣad- and the Gauḍapādīya-bhāṣya," *Adyar
Library Bulletin*, vols. 31-32, 1967-68, pp. 73-94.
On Thu, Apr 9, 2020 at 1:21 PM Hartmut Buescher via INDOLOGY <
indology at list.indology.info> wrote:
> But what, dear Nagaraj Paturi, has the *Vivekacūḍāmaṇi* to do with
> the author of *Brahmasūtrabhāṣya*?
> Better hesitate, investigate and be careful with your reply.
> Best wishes, Hartmut
> PS: Not to speak of contemporary, trans-national scholarship, but has your
> respected father not been acquainted with (or perhaps rejected) the
> of Śrī Saccidānandendrasarasvatī of Holenarsipur?
> On Thu, Apr 9, 2020 at 7:00 PM Nagaraj Paturi via INDOLOGY <
> indology at list.indology.info> wrote:
>> > *māyāvāda* indeed does not to belong to the many *vāda*s alluded to
>> by Śaṅkara himself, and especially
>> to those by which he refers to his own teaching (*veda-*, *vedānta-*,
>> *brahma-*, *ātma-vāda*). As pointed out by Paul Hacker,
>> Śaṅkara has no specific theory of *māyā* (at least in the
>> *Brahmasūtrabhāṣya*), but mostly uses the term in similes (much like the
>> --- Not to contradict the view " Śaṅkara has no specific theory of *māyā"
>> , *but just to remember occasions where he gives meaning of the word,
>> resorting to his favourite etymological approach, picking up from my father
>> (Sitaramanjaneyulu Paturi)'s notes to his Telugu commentary on Viveka
>> अक्षरः - भगवन्मायाशक्तिः - क्षराख्यस्य ( वैराजस्य ) पुरुषस्य
>> उत्पत्तिबीजम् - अनेक्संसारिजन्तुकामकर्मादिसंस्काराश्रयः ( गीताभाष्य -15
>> अध्यायः )
>> मायाभिः - इंद्रियप्रज्ञाभिः - अविद्यारूपाभिः ( भाष्य गौडपादकारिका -
>> अद्वैतप्रकरण कारिका 2)
>> He seems to have taken माङ् - माने as the dhaatu for माया . In words such
>> as निर्माण it has meanings related to उत्पत्तिबीजम् , कर्मादि . as in
>> गीताभाष्य above.
>> In words such as प्रमाण, it has meanings related to प्रज्ञा , विद्या
>> as in गौडपादकारिकाभाष्य above.
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