[Advaita-l] [advaitin] Avidhya and maya

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Thu Feb 25 23:16:51 CST 2016
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Namaste,

Maya is trigunatmaka. Preponderance of Sattva is  Vidya  and that liberates by enabling the Jeeva to see / realize the truth "I am Brahman", whereas the lack of the preponderance of Sattva is Avidya, which hides that truth and the bondage continues.

Regards,
Sunil KB


--------------------------------------------
On Thu, 2/25/16, Barath Ganesan catchbarath at gmail.com [advaitin] <advaitin at yahoogroups.com> wrote:

 Subject: [advaitin] Avidhya and maya
 To: "Advaitin Group" <advaitin at yahoogroups.com>
 Date: Thursday, February 25, 2016, 4:51 PM
 
 
  
 
 
 
   
 
 
     
       
       
       Pranams advaitins !!
 I have some questions around avidhya and Maya
 which I would like to get clarified:
 1. What is the relationship between avidhya and
 Maya? Is it absolutely one and the same OR it has a
 relationship of part and whole (vyashti and samashti) OR
 something else?
 2. With the onset of jnanam, does avidhya end?
 Or both avidhya and Maya end? (if both are same)
 3. Can anadi avidhya end? What has no
 beginning, can it have an end?
 
         If yes, then can something that has a
 beginning remain without an end too? 
 
               If yes, won't purva mimasaka
 say moksha can be a utpathi palan of karma (which has a
 beginning and no end) and how do we refute it?
 One side of thinking:
 
 Avidhya and Maya has part and whole relationship. Vyashti
 karana sariram is avidhya and samashti karana sariram is
 Maya. With onset of jnanam, avidhya ends but not Maya. Maya
 is undersrood as mithya but it doesnt end. Ending a part of
 a whole doesn't end the whole. So the rule, "what
 has no beginning can have no end" is intact, as Maya
 still continues its seeming existence. So no worry about the
 other side of the rule as "what has beginning must have
 an end" and no worry about purva mimasaka.
 Another side of thinking:
 
 Avidhya and Maya are one and the same. With jnanam, avidhya
 ends, which means Maya ends too. Brahman alone exist.
 Avidhya is the cause of anthakaranam which alone
 "sees" dwaita prapancham where in fact there is no
 dwita prapancham. With onset of jnanam, I stop
 "seeing" the dwita prapancham and have a sama
 drishti/atma drishti. Ending the effect (dwaita prapancham)
 ends the cause too (Maya). 
 
 Simply put, Maya is said to be cause of this dwaita
 prapancham. Actually, it is avidhya that is the cause that
 is making me to "see" the dwaita prapancham where
 infact there is none. Hence Maya is same as avidhya. Having
 said this, we can say jnanam ends avidhya/Maya. 
 Now in this case, my 3rd question alone
 remains: what has no beginning comes to an end. If yes, can
 something that has a beginning can have no end too? If yes,
 won't purva mimasaka say moksha can be utpathi palan of
 karma and how we can refute it?
 Sorry to have put my two levels of thinking in
 writing. I felt this may help the answerer to get my current
 state of mind.
 Thanks in advance.
 HariH om
 
 Barath
 
 
     
      
 
     
     __._,_.___
 
           
   
  
 
     
      
 
     
         
         Posted by: Barath Ganesan
 <catchbarath at gmail.com>        
      
      
 
     
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