Dear Dean,

 

thanks to Harry Spier, who referred to a previous thread, you’ve already received

numerous references addressing your bibliographic question concerning “which texts

are considered to be from which Shankara” comprising decades of research by scholars,

and some major names (such as Nakamura, Hacker, Halbfass) had likewise already

been mentioned in the course of this thread.

Unfortunately, Potter’s online Bibliography is hopelessly incomplete

(https://faculty.washington.edu/kpotter/xsec.htm#[AV]),

yet going through it might also help you getting references related to your

earlier request (« 'avidya' or 'mithya' rather than 'maya' – scholarly discussion of

these terms and the associated concepts »).

E.g., neither Sengaku Mayeda’s A Thousand Teachings (1992) nor

Govind Chandra Pande’s Life and Thought of Śaṅkarācārya (1994), both containing

significant discussions (and further references) related to your request, are mentioned.

Neither is Vidyasankar Sundaresan’s important article

“What determines Śaṅkara’s Authorship? The Case of the Pañcīkaraṇa”,

Philosophy East & West, vol. 52.1 (2002): 1-35.

Among the numerous works (often discussing technical terms) of Sri Swami

Satchidānandendra [spelling as on the title page], not least the one translated by

A. J. Alston under the title The Method of the Vedanta. A Critical Account of

the Advaita Tradition (Delhi, Motilal, 1997) might be relevant for you

(adding to that made by others [cf. references provided by the indicated previous

thread], for a concise scathing critique of ascribing the Vivekacūḍāmaṇi to Śaṅkara,

the author of Brahmasūtrabhāṣya, see p. 22).

 

Studying all of these works might keep you busy for quite some time.

 

All the best, Hartmut

 

 

 


On Thu, Apr 9, 2020 at 11:08 PM Dean Michael Anderson <eastwestcultural@yahoo.com> wrote:
>Hartmut Buescher via INDOLOGY <indology@list.indology.info> wrote:

>But what, dear Nagaraj Paturi, has the Vivekacūḍāmaṇi to do with Śaṅkara, the author of Brahmasūtrabhāṣya?

Not doubting your assertion -- this is not my area of expertise -- but could you please point me to some discussions about which texts are considered to be from which Shankara, so to say?

Best,

Dean

On Thursday, April 9, 2020, 11:53:44 PM GMT+5:30, Hartmut Buescher via INDOLOGY <indology@list.indology.info> wrote:


But what, dear Nagaraj Paturi, has the Vivekacūḍāmaṇi to do with Śaṅkara,

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 research

of Śrī Saccidānandendrasarasvatī of Holenarsipur?

 


On Thu, Apr 9, 2020 at 7:00 PM Nagaraj Paturi via INDOLOGY <indology@list.indology.info> wrote:
>  māyāvāda indeed does not to belong to the many vādas 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 Chudamani,

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.  

On Thu, Apr 9, 2020 at 6:03 AM Eltschinger, Vincent via INDOLOGY <indology@list.indology.info> wrote:

māyāvāda indeed does not to belong to the many vādas 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).

See Hacker’s short but illuminating remarks in his groundbreaking “Eigentümlichkeiten der Lehre und Terminologie Śaṅkaras: Avidyā, Nāmarūpa, Māyā, Īśvara” (Zeitschrift der Deutschen Morgenländischen Gesellschaft 100, 1950, 246-286), pp. 268 ff.

With kind regards,

Vincent


Vincent Eltschinger, korrespondierendes Mitglied der OeAW
Directeur d'études
École Pratique des Hautes Études, Section des sciences religieuses
Patios Saint-Jacques, 4-14 rue Ferrus - 75014 Paris
vincent.eltschinger@ephe.sorbonne.fr
0033 1 56 61 17 34 / 0033 7 85 86 84 05
Von: INDOLOGY <indology-bounces@list.indology.info> im Auftrag von Uskokov, Aleksandar via INDOLOGY <indology@list.indology.info>
Gesendet: Donnerstag, 9. April 2020 02:00:48
An: Dean Michael Anderson; Indology List; Harsha Dehejia; Madhav Deshpande
Betreff: Re: [INDOLOGY] Mayavada (was Lines to an Advaitin)
 
Dear Dean,

The term was used first, for all we know, by Bhaskara, in a pejorative sense. Hajime Nakamura’s first volume of his History of Early Vedanta Philosophy is a good source on this. 

Best wishes,
Aleksandar 

From: INDOLOGY <indology-bounces@list.indology.info> on behalf of Dean Michael Anderson via INDOLOGY <indology@list.indology.info>
Sent: Wednesday, April 8, 2020 7:38:14 PM
To: Indology List <indology@list.indology.info>; Harsha Dehejia <harshadehejia@hotmail.com>; Madhav Deshpande <mmdesh@umich.edu>
Subject: [INDOLOGY] Mayavada (was Lines to an Advaitin)
 
I notice that this post uses the term 'mayavada' in referring to Advaitins. This is appropriate in this context I suppose because it is offering an alternative perspective to Advaita.

But some of the Advaitins I have spoken to say that that is a term coined by their opponents and that it is inaccurate, even if it has been adopted by some ill-informed Advaitins to refer to themselves and become part of the popular speech. These Advaitins say that the emphasis should be on 'avidya' or 'mithya' rather than 'maya'.

I wonder if anyone has any comments about this or could point me to some publications that discuss it.

Note: I am interested in the scholarly discussion of these terms and the associated concepts, not in a discussion about which is the supreme realization. :-)

Best,

Dean


Harsha Dehejia via INDOLOGY <indology@list.indology.info> wrote: 

Friends:Inspired by Madhav Deshpande and with a long history of my polite confrontations with Advaitins I propose to write 100 lines.I am a staunch Krishna rasika. Writing in English deprives my lines of the majesty of Sanskrit. However what English lacks in the melody and rhythms of Sanskrit it will hopefully make up in its rasa.Wait O! Advaitin, before I accept your mayavadaLet me tarry a bit and enjoy the lotus face of Krishna.Kind regards,HarshaProf. Harsha V. Dehejia

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--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.


Director,  Inter-Gurukula-University Centre , Indic Academy
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies, 
FLAME School of Communication and FLAME School of  Liberal Education, 
Hyderabad, Telangana, INDIA.
 
 
 
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