[Advaita-l] Illusion vs Dellusion

kuntimaddi sadananda kuntimaddisada at yahoo.com
Mon Jun 11 09:18:57 CDT 2012

PraNAms to all

Just to distract overwelming posts on kanyaas - something to think about.

Some of the lessons that I have learned:

1. Mayaa has two aspects: 1. aavaraNa and 2. Viksheepa

2. AvaraNa involves covering - it covers the truth and the truth can only be, then, dis-covered using a praMaNa  - In the case of absolute truth the ignorance that covers the truth is called muula avidya or primordial ignorance. Jnaanam removes this ignorance. For this dis-covery loukika pramANa cannot do the job - they only confirm the ignorance not remove it, since they are also the products of the ignorance only. In fact the more you know the more ignorant one becomes since one discovers that there is lot more to learn which he did not know before. Hence for the moola avidya, Vedanta is the only pramANa where it provides the mahaavaakyaas establishing the indivisible brahma swaruupam that is expressed as jiiva-jagat-Iswara plurality.

3. Vedanta removes the ignorance or the avaraNa that covering the knowledge. For that akhaadaakara vRitti as aham brahmaasmi or I am the indivisible in the apparent divisions of jiiva-jagat-Iswara – is reqauired.

4. Vishepa shakti remains even after jnaanam as long as BMI which are products of this vikshepa shakti remain. Vishepa shakti is the projection of the plurality. Jnaanam makes us understand that mithyaatma aspect of this illusory projection. That jnaanam involves as per adviata the three aspects - 1. Brahman satyam. 2. Jagan mithyaa and 3. Jivo brahma eva na aparaH. All these remove the avaraNa shakti of the maaya. However since the projected plurality still remains due to the vikhepa shakti, we can say that the illusory projection of plurality still remains.

5. Delusion is taking illusion as real - that is the product of ajnanana. Since ignorance is removed the delusory misunderstanding cannot remain. This delusion is called moha - that this delusion is the cause for suffering of the jiiva since ajnaani thinks that this world is real. Any action that gives reality to the world is therefore also delusory in nature.

6. Vedanta shravanam is also of the same order of reality, yet it can remove the other delusion that takes illusion as real by imparting the correct knowledge. In the end, one is left with clean slate – it is like the dirt is removed by applying sope and in the washing sope is also removed.

7. Jnaani or jiivanmukta is one who has no delusion but perceives the illusion but has understanding that the illusion is vikhepa aspect of maaya. The illusory projection can delude if we forget our true nature. Hence Krishna says - daiivam eshaa guna mayi mama maaya duratyayaa| maamevaye prapadyan te maayam etam taranti te| this maaya of mine is of divine origin and only by surrendering to Me one can cross this ocean of mayaa.

8. Me - stands here, either from the bhakti point Iswara or from the jnaani point the self that I am, when he understands that the self that I am the self in all – sarva bhutatam aatmaanam sarva bhuutani ca aatmani. Thus, for a jnaani illusory projection becomes Iswara vibhuuti or aatma vibhuuti. The vibhuti remains or perceived as long as the equipments are there to perceive – i.e. mind, senses, and appropriate environment, etc. jnaani does not take it as really real while ajnaani takes it as really real due to delusion.

8. All saadhanaas that culminate with jnaanM is to remove the delusory part or aavaraNa aspect of maaya only. Jnaana nishTa is required to have the constant awareness of the fact that the three aspects of advaita while dealing with the illusory nature of the jiiva-jagat-Iswara divisions.

Hari Om!

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