Is Sankara a Mayavadi?

[Guest guest]

It is my understanding that 'mayavadis' refer to those who consider the Supreme

Lord to be product of Maya, but does it include Sankara, because in his

commentary on the Gita, from the very beginning he establishes Narayana as the

Lord beyond this material nature, 'narayano paro avyaktat' and he does accept

the transcendence of Vasudeva throughout. Where exactly, does he say that the

Vasudeva is illusory? I believe He says Vasudeva refers to the Supreme Self,

but I haven't come across a verse where he explicitly states that He is a

product of maya. Maybe, this idea is prevalent in later Advaitins, but is it

right to call Sankara a Mayavadi? I request some inputs from learned devotees.

 

in your service,

Aravind.

 

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[Guest guest]

Hare Krishna!

 

[1] Adi Shankaracharya 's Mayavad is based upon his

statement:

Brahm satyam, jagat mithya!

And mithya is maya!

 

[2] His teachings have not been understood properly by

his followers.

However, Shankar worshipped Govinda and composed Bhaj

Govindam bhaj Govindam Govindam bhaj mudha mate!

His followers attribute it to his spritual master,

Govindacharya rather than Govinda- Supreme Personality

of Godhead!

 

[3] Shankaracharya's Nirvan shatkam proposes negative

theory, however, in describing Atman, it admits:

"saakaar" i.e. definite form for the soul.

After saying so many no, it states postive aatributes

: vibhur vyash ca sarvatra sarvendriyanam... meaning

that the soul pervades everywhere and in all (sense

and karmendriya) organs! Formless soul can not pervade

like that!

 

[4] Being an incarnation of Lord Shiva, his mission

was to re-establish Vedas, and to get rid of

misrepresented teachings of Budhhism, under the order

of Lord Shiva!

 

[5] According to Gaudiya Vaishnava teachings, even

jagat is not mithya - false- but temporary.It is under

spell of illusory energy.

 

Hare Rama!

[Guest guest]

I'm not aware that he says that Vaasudeva is a product of maayaa. MAyAvAdIs are

called as such because they have concluded that the entire world is nothing but

mAyA. Brahman is still accepted as transcendental, but the form of Brahman as

Krishna is considered to be temporary, and I believe they do say that such

forms are also made of mAyA.

I don't think Shankara believes that Krishna's body is made of matter but rather

that it is subordinate to impersonal Brahman. It is maya according to him only

in the sense of invoving duality. Madhusudana Sarasvati, a later commentator,

is very explicit about Krishna's being transcendental to matter.

Gerald

[Guest guest]

achintya, Aravind Mohanram <psuaravind>

wrote:

> Haribol,

>

> It is my understanding that 'mayavadis' refer to those who consider

the Supreme Lord to be product of Maya, but does it include Sankara,

because in his commentary on the Gita, from the very beginning he

establishes Narayana as the Lord beyond this material

nature, 'narayano paro avyaktat' and he does accept the transcendence

of Vasudeva throughout. Where exactly, does he say that the Vasudeva

is illusory? I believe He says Vasudeva refers to the Supreme Self,

but I haven't come across a verse where he explicitly states that He

is a product of maya. Maybe, this idea is prevalent in later

Advaitins, but is it right to call Sankara a Mayavadi? I request some

inputs from learned devotees.

>

 

I'm not aware that he says that Vaasudeva is a product of maayaa.

MAyAvAdIs are called as such because they have concluded that the

entire world is nothing but mAyA. Brahman is still accepted as

transcendental, but the form of Brahman as Krishna is considered to

be temporary, and I believe they do say that such forms are also made

of mAyA.

 

Shankaraachaarya is a mAyAvAdi in the sense that he took the position

of mAyAvAdin in his dealings with others. But as he is an incarnation

of Lord Shiva, we know the truth that the he is a closet devotee of

Lord Krishna.

 

The Padma Puraana contains statements in which Lord Shiva predicts

his coming as Shankaraachaarya. Not only that, but it also contains

statements explaining why other Hindu religious movements (i.e.

Shaivism, Shaktaism) exist in Kali Yuga.

 

yours,

 

- K

[Guest guest]

 

I don't think Shankara believes that Krishna's body is made of matter but rather

that it is subordinate to impersonal Brahman. It is maya according to him only

in the sense of invoving duality.  Madhusudana Sarasvati, a later commentator,

is very explicit about Krishna's being transcendental to matter.

If Krishna is transcendental but jivatama is illusory according to Sankara, then

how do they reconcile with the fact that jivas are parts and parcels of Krishna

(BG 15.7)?  

 

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