[Advaita-l] [advaitin] avidya vs maayaa - What is the difference?

[Bhaskar YR]

praNAms Sri Ravi Kiran prabhuji
Hare Krishna

Ø   Pardon me for the belated reply.
Pl clarify what you imply by this - transaction with the rajju remains with the correct knowledge of rajju ?

Ø   In other words there will be no mithyA vyavahAra (like fear, attempt to kill sarpa etc.) with sarpa.
Is the above categorised as  vyavahArika drushti or Atmaikatva drushti ?

Ø   Atmaikatva drushti or samyak jnana is not vyavahAra ateeta jnana it is bAdhita buddhi of vyavahAra satyatvaM.

Not clear, why you introduced transactions in the context of Atmaikatva drushti ??


Ø   I have said this because some traditionalists have the view point that jnAni has the parichinnatva jnana, he has the kAma-krOdha, he has the avidyA lesha, he has the dehAtma jnana as long as he lives in his bhautika shareera due to prArabdha karma etc.  When shankara has the Atmaikatva jnana before writing bhAshya to whom he has written the bhAshya when everything is Atma??  They pose questions like this.  For the I had to mention the transactions in the context of Atmaikatva jnana / drushti.  But strictly speaking “transaction for the jnAni is only with the world non-different from brahman” is stated only from the view point of ajnAni, he likes to see the jnAni as sashareeri.  Actually in samyak jnana there is no transaction of any sort.  In that transcendental state there is no idea such as brahman and the jagat as non-different from it etc..  In that state there is brahman alone and that is himself.

Hari Hari Hari Bol!!!
bhaskar


From: Ravi Kiran [mailto:ravikiranm108 at gmail.com]
Sent: Friday, December 02, 2016 5:34 PM
To: Bhaskar YR <bhaskar.yr at in.abb.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] [advaitin] avidya vs maayaa - What is the difference?


Namaste
On Fri, Dec 2, 2016 at 4:44 PM, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org>> wrote:
praNAms Sri Sada prabhuji
Hare Krishna


Ø As I said, since there are more ‘yes’ to your observations from my side, would like to share some additional thoughts to what you have already presented.  Infact, I got the seed of this view point after reading Sri SSS’s clear comments on the difference between avidyA and mAya, Sri Chitta prabhuji’s relentless effort to prove ananyatvaM between kArya kAraNa, Sri Madathil Nair prabhuji’s observation on the topic ‘pUrNamidaM’ and of course from you observation with Ishwara srushti and jeeva srushti as well.  For all these we have ample references from prasthAna traya bhAshya hence some other Achraya-s in Advaita tradition say that ‘jagat’ is not mithya like sarpa on rajju and jagat in its svarUpa brahmAbhinna since for the jagat brahman is the abhinna nimittOpadAna kAraNa.

Ø  Now to your observation :

Jannam can only eliminate avidya or ignorance –and the jeeva sRiShTi – that involves I am this, and this is mine, or ahankaara and mamakaara and also associated projection of individual values on top of Iswara sRiShTi – I like this and I do not like this, etc. Jnaanam cannot eliminate the vishekpa of Iswara or Iswara sRishTi and this aspect Sree Vidyaranaya discusses in the Panchadashi, in the 4th Ch.


Ø   Kindly let me know in detail what panchadashi says on this.  And yes, there are two moons for the person who has drushti dOsha (cataract), the dviteeya Chandra is because of drushti dOsha of that particular jeeva (antaHkaraNa dOsha) and this dviteeya Chandra is illusory or avidyA kalpita but it does not mean that the Chandra itself is illusory as this Chandra is to all those who donot have any drushti dOsha.  After the cataract removed, the illusionary moon disappears (kalpita jagat / Chandra from the jeeva disappears) only Ishwara srushti Chandra (the real Chandra, which is available for vyavahaara for both jnAni and ajnAni) would remain.

Ø   Now, if we take Sri sugavanaM prabhuji’s example of rajju-sarpa, the rajju appears as sarpa due to wrong understanding.  (the jagat non-different from brahman appears as different from brahman –svatantra astitva).  After realization we would come to know that it is rajju only appearing like sarpa.  Now the bhrAnti jnana (sarpa jnana) is lost only the transaction with the rajju remains with the correct knowledge of rajju.  ( that this jagat is brahma mayaM only, sarvam khalvidaM brahma from the Atmaikatva drushti).

Pl clarify what you imply by this - transaction with the rajju remains with the correct knowledge of rajju ?
Is the above categorised as  vyavahArika drushti or Atmaikatva drushti ?
Not clear, why you introduced transactions in the context of Atmaikatva drushti ??

If you are accepting transactions with jagat, when it is done with the correct knowledge of jagat, as jagat in its svarUpa brahmAbhinna,
does it cover/falls in the scope of Atmaikatva drushti, without any dilution in Atmaikatva jnAna ?



Thanks