[INDOLOGY] Mayavada (was Lines to an Advaitin)
nagarajpaturi at gmail.com
Fri Apr 10 04:44:18 UTC 2020
Thanks very much David Reigle-ji .
On Fri, Apr 10, 2020, 9:51 AM David and Nancy Reigle via INDOLOGY <
indology at list.indology.info> wrote:
> 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 Śaṅkar
> ācārya 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.
> Best regards,
> David Reigle
> Colorado, U.S.A.
> 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
>> 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 Buddhists).
>>> --- 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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