[Advaita-l] Maya and Avidya

[Bhaskara v Advaith]

Namaste,

Have no expertise in marathi language but is it right to search for the
original meaning of Maya in any local language.
We know that most of the Indian local languages have their roots in
Sanskrit. Certainly Maya doesn't mean "motherly love" in Kannada.

And also if we see, technically (not in terms of saguna brahma and bhakti
marga but in pure advithic way) maya has its origin before panchikarana so
there is no gross body with out gross body is it right to assign gender to
maya or for that matter can we assign gender to Ishvara and Brahman.
Doesn't Brahman and Ishvara are beyond gender ?

ಗುರು, ಸೆಪ್ಟೆಂ 17, 2020 ರಂದು 11:33 ಪೂರ್ವಾಹ್ನ ಸಮಯಕ್ಕೆ ರಂದು V Subrahmanian via
Advaita-l <advaita-l at lists.advaita-vedanta.org> ಅವರು ಬರೆದಿದ್ದಾರೆ:

> On Thu, Sep 17, 2020 at 10:48 AM Shrinivas Gadkari via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste,
> >
> > A simpler explanation of these terms for those who may be interested:
> >
> > mAyA : A key to deciphering the (possible) original meaning of this word
> > can be found in local Indian languages. For example, in Marathi, this
> word
> > means "motherly love". In-fact word mAya or mAyI means mother.
> > Ishvara's involvement in/ with the world in out of motherly love, mAyA.
> > Hence this worldly involvement does not lead to any binding karma.
> >
>
> In a way, this theory finds approval in the Panchadashi.  It says 'Ishwara
> srishti (involving Maya) is not binding.  On the other hand, is useful (for
> moksha sadhana).  Jiva srishti (involving avidya) is binding.  The example
> given is: Ishwara creates a female body, a maamsa maya stree. But the jiva
> sees her in so many ways, mother, sister, wife, daughter, etc. etc. all
> these are manomaya stree-s.  The former is innocent, the latter is binding.
>
> regards
> subbu
>
> >
> > On the other hand, jIva-s involvement in world is mixed with "incorrect
> > understanding of things = avidyA" to a larger or lesser extent. This
> > involvement in worldly affairs, to the extent it is rooted in avidyA,
> > leads to binding karma.
> >
> > Hence the emphasis of overcoming avidyA with vidyA, jnAna, vijnAna.
> > Hence the repeated claims that avidyA is the cause of all sorrow.
> >
> > Regards,
> > Shrinivas Gadkari
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