[Advaita-l] mAyA and avidyA cannot be synonyms -2
bhaskar.yr at in.abb.com
Wed Apr 28 07:32:56 CDT 2010
Below is what I had written with regard to a subsequent query from shAstri
// quote //
tAmasO hi pratyayaH, AvaraNAtmakatvAt avidyA vipareeta grAhakaH,
saMshayOpasthApakO vA agrahaNAtmakOvA...(geeta 13-2)
yadi jnAnAbhAvO, yadi saMshayajnAnam, yadi vipareeta jnAnaM vA uchyate
ajnAnaM. (bruhadAraNyaka) and this avidyA is shankara clarifies in
adhyAsa bhAshya that : evamayamanAdiranantaH naisargikOdhyAsaH
mithyApratyaya rUpaH katrutva bhOktrutva pravartakaH, sarvalOka
pratyakshaH..In short, it is jeeva's ignorance about his or her true
nature. This is what is called avidyA in shankara bhAshya.
'mAyA nAma bahiranyathA AtmAnaM prakAshya anyathaiva karyaM karOti sA
mAyA' is the shankara's explanation on the concept of mAya in prashna
1-16. And without this mAya there is no creation power to parameshwara,
insists shankara in sUtra bhAshya (1-4-3) na hi tayA vinA parameshvarasya
srashtrutvaM siddhyati...mAyAvyapAshrayaM cha pravartakatvaM (sUtra
bhAshya 2-2-7) without shakti or mAya how can he engage himself in
srushti?? : shakti rahitasya tasya pravruttyanupapatteH...And this mAya is
called sometime as prakruti, mUla prakruti (mAyAM tu prakrutiM vidyAt)
vaishNavi mAyA (daivi hyesha guNamayi mama mAyA duratyayA says lord
krishna in geeta, vaishNaveeM svAm mAyAM mUlaprakrutiM vasheekrutya..says
shankara in geeta introduction), avyakta (mahataH paraM avyaktaM in
katha) and aksharaM (etasmin khalvakshare gArgyAkAsha Otashcha protascha
says bruhadAraNyaka)..And this mAya has two forms clarifies geetAchArya
i.e. parA & aparA prakruti (geeta 7-4).
And, now, what exactly is this mAya according to shankara?? is this word
mAya can be substituted to the word avidyA?? Ofcourse, Shankara does say
that this causal potentiality or mAyA is nothing but avidyAtmaka (of the
nature of avidyA). But here avidyAtmaka does not mean mAyA is identical
with avidyA and both words can be used as 'paryAya". shankara's
following bhAshya vAkya-s in ArambhAdhikaraNa, clears this question beyond
sarvajnasya Ishvarasya Atmabhute iva "avidyA kalpite" nAma rUpe tatva
anyatvAbhyAmanirvachaneeye saMsAra prapanchabeejabhute sarvajnasya
Ishwarasya mAya, shaktihi, prakruti iti cha shrutismruttOrabhilapyete..
It is quite evident from the above bhAshya vAkya that shankara calls this
mAya, shankti, prakruti etc. as 'avidyA kalpita' and this mAya (illusory
appearance) cannot be defined to be identical with Ishvara or quite
distinct from Ishwara.
So, according to shankara, mAya is anirvachaneeya and it is shakti,
prakruti,avyakta, akshara etc. when we have taken into consideration the
creation. Can we explain avidyA also in the same lines?? can we say
avidyA lakshaNa also same as mAya?? can we say avidyA also causal
potentiality of Ishwara like mAyA despite shankara himself says mAya is
avidyAkalpita, avidyApratyupasthApita, avidyAkruta, avidyAkArya,
Moreover, for avidyA, vidyA is the pratiyOgi, what is the pratiyOgi for
the mAya?? mAya lakshaNa is anirvachaneeya and avidya is nirvachaneeya.
So, noway, we can use both these terms alternatively.
Hari Hari Hari Bol!!!
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