[Advaita-l] What is the difference between Maya and avidhya ?T

[Ravi Kiran]

On Mon, Sep 26, 2016 at 6:08 PM, Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Jnaani understood that it is rope, But the fear of the snake persists
> further even after knowing that it is rope, because the emotional mind does
> not give up that fear.
>
>
> Ø   If the fear continues in jnAni even after realizing it is rope, then
> it is NOT the real knowledge of rope.  Moreover, if I take another example
> i.e. 10th man….here after realizing that he himself is that 10th man no
> more saMskAra of doubt in that realized 10th man, it is aparOksha jnana.
> IMHO, avidyA nivrtti and vidyA prApti are not two separate steps/stages so
> that we can  bring in avidyA saMskAra in interim stage.  For the simple
> reason that he cannot keep his mind on two different things that rope
> ‘knowledge’ as well as  ‘fear’ of snake at a time.  Either one of them
> should be there, if it is fear ‘samskAra’ or whatever it is, it is
> avidyAvasthA only, if it is ‘knowledge’ it will be saMyak jnana of the
> svarUpa only.  We are forgetting the fact that we are not using this
> example to objectify the brahma jnana, it is our svarUpa jnana where there
> will be no traces of saMshaya, bhaya etc.  bhidyate hrudaya granthiH,
> chidyante sarva samshayAH is the shruti assurance.
>
> Even effects at the body level continue, even though intellectually one
> knows that it is a rope. Jaanam gained by intellect is not contradicted.
> Only emotional attachments persists.
>
>
> Ø   I donot know what makes socalled emotional attachments to fear cannot
> be ascribed to ajnAna of that jnAni.  From this statement it appears that
> even after avidyA nivrutti there exists saMskAra (bhaya, rAga, dvesha
> etc.)  which is due to adhyAsa, and this samskAra would continue to be
> there in some percentage so that jnAni’s jnana is NOT cent percent.


If this is accepted as a result of avidyA (lesha) or diK brama (as it is
subjective), the jnAna nisTatha, which is considered as the pinnacle in
jnAna sAdhana would be another term for the paripUrNa saMyak jnAna
(dArDhya) of the svarUpa, which you are saying here. Is it not so or is
there more to it (from jnAna standpoint, without adding reference from JMV,
like mano nAsha or vAsana ksaya, at upAdhi level etc ?)