Tag Archives: Mandukya Karika

Creation Theories in Advaita

Posted on by
Reply

In Advaita Vedānta, the explanation of how the universe came to be is not presented as a single, static fact, but as a series of increasingly refined theories (vāda-s) designed to lead a seeker from a dualistic worldview to the ultimate non-dual truth. This pedagogical technique is known as adhyāropa-apavāda—initially attributing qualities or a creation to Brahman (adhyāropa) and later rescinding them (apavāda) as the student’s understanding matures.

The following is an overall summary of these theories, progressing from the “common-sense” view to the radical absolute truth.

Continue reading →

Use of the word ‘mithyā (Part 2)

Posted on by

*** Read Part 1 ***

The key conclusion made in the discussion below was that, according to AI search: “I have not seen a single place in the prasthāna-traya bhāṣyas where Śaṅkara uses mithyā to label the world or jagat in that ontological sense.”

Q: Vani Vilas will be fine. Your suggested presentation sounds good!

A (ChatGPT5): Excellent—I’ll proceed using the Vani Vilas (1910) Sanskrit editions, and I’ll present three strong, verifiable examples where Śaṅkara himself uses a mithyā- compound in the clear metaphysical sense you described. For each example, I’ll provide:

  • A scan of the original page from the Vani Vilas PDFs with the term highlighted, complete with the file identifier and precise page number.
  • The exact Devanāgarī text (including the mithyā- compound and ± one line of context), transcribed verbatim.
  • My own literal, word-for-word English translation and a brief explanation of how the context conveys the “illusory but Brahman-dependent” sense.
  • Full bibliographic citation: volume number (per Works of Śaṅkara 1910), PDF or DJVU page number, and Internet Archive identifier.
Continue reading →

Advaita in the Vedas – Rig Veda 6.47.18

Posted on by

There is a verse in the Brihadaranyaka Upanishad which says, 

Indra, through Maya, appeared as many forms. [1]

It has been quoted by both Gaudapada and Shankara to illustrate how, through the illusion of Maya, Brahman appears as many. With knowledge of Advaita, this illusion is dispelled. 

The full verse says,

He shifted shape to match every shape, to manifest his shape. Indra, through Maya, appeared as many forms. his horses, hundreds and ten, are yoked.

Though quoted in Advaita literature, the verse is, itself, a quote — from the Rig Veda [2].

Continue reading →