[Advaita-l] AVIDYA- MAYA

[Ananta Bhagwat]

 Dear All,

Re Some of the questions posed by Sri Kameshwara and nature of mAyA / avidyA

advaita's focus is on paramArtha (brahma-jnAna) and not on vyavahAra (worldly knowledge). It pays only that much attention to empirical level as required to prove its transitory character vis-a-vis the unchanging, eternal brahman. In fact advaita earmarks the worldly knowledge in the realm of avidyA (Ignorance), a lower grade of reality or (arguably) the manifestation of inexplicable mAyA. For a brahma-jnAni the world is tuccha (insignificant). Although, advaita tries to give systematic epistemological base in comparatively later texts such as vedAnta-paribhAshA to empirical knowledge process, its over all treatment of world phenomenon is naturally inadequate. Considering the fact that advaita is not a pure philosophy but more of theology-philosophy (theosophy) with a focus on transcendental brahman this situation is but natural. Here perhaps a more empirical-positivist philosophy like early Buddhism the core of which is pratitya-samutpAda (dependent
 origination) could be more useful to explain the world processes. So, classical advaita can embrace early Buddhism to make the advaita complete. The profound unity of brahman = Atman at the transcendental-absolute level supported by pratitya-samutpAda at the empirical-relative level could be the universal philosophy. Till such a synthesis is not effected we may have to take shelter behind anirvacanIya mAyA which is nothing but the veil of Ignorance.

This is not to highlight shortcoming of mAyA because mAyA's indeterminate nature is in excellent conformance with present day proven scientific theories. The world is indeterminate beyond certain physical limits such as minimum action, minimum charge (Quantum theory); max force, max speed (Relativity) and min entropy, max temperature (Thermodynamics). This indeterminacy is very fundamental like the ontological indeterminacy of mAyA and is predicted by hard mathematical equations of physics. Still mAyA has to act only as bridge between the Absolute and Relative and not as a guiding principle of vyavahAra.  For that purpose pratitya-samutpAda is eminently suited.  So, we need modern day prachanna-buddha to undertake such a synthesis :)

ananta

----- Original Message ----
From: KAMESWARARAO MULA <kamesh_ccmb at yahoo.co.in>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Cc: sgadkari2001 at yahoo.com
Sent: Friday, April 18, 2008 12:45:46  PM
Subject: [Advaita-l] AVIDYA- MAYA

 Namaste Srinivas garu,
                                         Ok, I will not ask WHY for your fourth point.Yes, I agrees that ISHWARA is maintaning the contniuty and keeping us to follow the maya. But then 
  "3.  why does mAyA exist? why does she create the world? are
GOOD questions"
   
  Are we ment to follow this cycles and IS it our main objective ?             if not what are our main objectives?
   
  What is the main purpose of our creation? What is mother's wish by creating us and seeing the pciture in this world because she knows it is only a DRAMA created by her. What enjoyment she is getting from this?
  Please comment on this.
   
  Ok sir, I have another question.
   
   What are this natural Disasters i.e means SUNAMI's, earth queakes.
  why they were ment? 
  Will it follow the concept of " If universal consiousness imbalances or disturbs, these disasters will come into the picture?, or Any reason you assign or which follows the natural law.
   
  with regards
  Kameswara Rao

Shrinivas Gadkari <sgadkari2001 at yahoo.com> wrote:
  Namaste,

I will paraphrase your main question and attempt to answer it.
Q: When I wake up from sleep who maintains continuity in the 
state of my vyavahArika life (with respect to the state just
before I slept)? 

Let us briefly re-state the fundamentals so that we are on
same page:
1. There exist two levels of existence: absolute (paramArtha)
and relative (vyavahAra).
2. mAyA and the world she creates exist at the  level of 
vyavahAra.
3. why does mAyA exist? why does she create the world? are
futile questions.
4. There are rules within the creation of mAyA and events
therein are not random but governed by these rules (again 
don't ask WHY).
-----------------------------------------------------------
a. So a simple answer to your question is: the continuity in
my vyavahArika state before and after sleep is one of the
rules in the world of mAyA.
b. Same thing put another way: Let us call the tattva that 
ensures that the rules in the world of mAyA are followed
as Ishvara. So it Ishvara's job to ensure continuity in the
state of consciousness before and after sleep.
c. Or we can define assistant tattvas to Ishvara and call them 
deva-s. So Ishvara has assigned the task of maintaining 
continuity in the state of consciousness before and after 
sleep to a specific deva. This deva ensures the execution of
this  rule in the world of mAyA.

With regards,
Shrinivas


>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

WHO IS TELLING US TO REMBER ALL THE THINGS WHEN WE GET UP, and who is awakening us?

where are our relations (relatives& friends) in the sleep?

CAN ANY LEARNED MEMBER COMMENT ON THIS,

I WOULD LOVE TO SEE ANY COMMENTS 

please find some information below this.

With regards
Kameswara Rao


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