[Advaita-l] [advaitin] Re: avidya vs maayaa - What is the difference? - Part 4

[Bhaskar YR]

Iswara has only Vikshepaor maaya shakti for projecting the whole universe. He is sarvajna and sarvavitas Mundaka (mantra 9, ch. I- sec.10 says - that is He has both para and aparavidya. Hence Iswara has not avidya but has maaya as his shakti.

praNAms Sri Sada prabhuji
Hare Krishna

Well said, in addition, Ishwara's Ishwaratva has the two prakruti-s (parApara prakruti and details clarified by shankara in prakrutiM purushaM chaiva viddyAnAdi ubhAvapi geeta shloka bhAshya).  If this prakruti equated with avidyA and this avidyA is burnt by one's jnana, then Ishwara will be no more Ishwara, Ishwara would cease to be Ishwara.  But this cannot happen because Ishwara is always Ishwara and is nitya shuddha, Buddha, mukta svabhAvatvAt, nityeshvaratvAt Ishwarasya.  This should not be confused with shankara's another clarification in ArambhaNAdhikaraNa bhAshya that Ishwara is valid only in vyavahAra :-) 

Hari Hari Hari Bol!!!
bhaskar 

-----Original Message-----
From: Advaita-l [mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of kuntimaddi sadananda via Advaita-l
Sent: Sunday, December 04, 2016 9:19 AM
To: A. Discussion Group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] [advaitin] Re: avidya vs maayaa - What is the difference? - Part 4

PraNams. I am providing some discussion that was raised -  may be of  interest to some. I have to split it  into two parts since the list is not accepting as one post as it is too long.-------------------------------- Sudhesji - PraNAms 

I have provided below myunderstanding. 

--------------------------
Sudheshji:

One important point youhave made that I thought otherwise is Mayaa and Avidya are not the same.
Sada: The point I madeis that they can be separated rather than equating the two as one and the same.
----------------------------------
Sudhesh:
So far my understandingis that maaya is with reference to the macro or cosmic person and Avdiya withreference to micro or individual self and hence both have the same two aspectsof AvaraNa and vikshEpa operating from two points of references. 

Sada: 

avidya is only atmicrolevel - as jeeva does not know that he is Brahman and each jeeva has tomake his own effort for realization. Some total of all jeevas do not makeinfinite since sum of finites is finite only and not infinite. 

Ignorance only covers oravarana. To gain the knowledge one has to dis-cover. This is true for anyignorance. Ignorance by itself does not project anything. It only covers theknowledge. For projection mind with chidaabhaasa is needed. Hence from my pointavidya by itself does not have viskhepa shakti. avidya may lead to vikshepa if there is partial knowledge (where upahita chaitanya or mind withchidaabhaasa comes in) If the mind is absent or folded as in laya (individualsleep) or pralaya (brahmaji's sleep), then there is no vikshepa. 

------------------------------
Sudesh:

Per your post can I takethat only maaya has these two aspects and avidya is nothing but AvaraNaoperating at individual level? Since vikshEpa is only due to partialignorance, or putting in another way is vikshEpa an effect of avidya? 

Sada: Yes you are right,you have articulated what I wrote above. ------------------Sudesh:

If there is no avidyathen there is no vikshEpa - no? Can viskhEpa exist without ignorance?
Sada: As long as BMIwhich is a product of Vikshepa of Iswara is there - that BMI will continue to perceivethe Iswara sRiShti. The jeevan mukta has no more avidya. However, as long ashis BMI (due to praarabda) is there, the universe is still perceived. Hence wehave jnaani teachers with ajnaani students. 

Hence Vikshepa can existwithout avidya - that is the point why they can be separated and avidyacan exist without vikshepa as in laya or pralaya. 

Iswara has only Vikshepaor maaya shakti for projecting the whole universe. He is sarvajna and sarvavitas Mundaka (mantra 9, ch. I- sec.10 says - that is He has both para and aparavidya. Hence Iswara has not avidya but has maaya as his shakti. 

To be continued.


   
 
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