[Advaita-l] Locus of maayaa and avidyaa
bhaskar.yr at in.abb.com
Wed May 22 07:28:49 CDT 2013
praNAms Sri Sadananda prabhuji
After almost a gap of fortnight I am looking at my un-official mails in
inbox :-)) and first post of yours itself immediately dragged my
attention, because, as you know, avidyA & maya both are my pet topics
apart from jnAni of advaita & his BMI :-)) And you may have to forgive me
as without reading previous posts on this thread I am replying to your
mail. Here is my few thoughts on some of your observation :
Second, since there is nothing other than Brahman, locus for anything
cannot but be Brahman. At the same time, Brahman being infiniteness cannot
be locus for anything.
> Yes, when we consider the sarva vyApakatvaM of brahma, we cannot have
bifurcation like this Ashraya and Ashrita or mere antaryAmitva and
Hence the whole discussion of the existence of maayaa and avidyaa are in
the realm of vyavahaara only.
> yes, and in addition all these talks about mAya, avidyA, brahma etc. are
from jeeva's point of view only...brahma which is nitya shuddha, buddha,
mukta svarUpa does not have anything to do in this avidyAkalpita dvaita
However, vyavahaara itself is product of maayaa from the point of Iswara
and avidya from
the point of jiiva.
> Since we are more particular about getting rid of our (jeeva's) avidyA
it is better to talk about avidyA of jeeva instead of deciding on
Ishwara's mAyA vilAsa or leela :-))
Personally I prefer the use of maayaa at Iswara level and
avidyaa at the jiiva level for one important reason.
> and shankara too rightly says mAya is Ishwaraadheena (vide geeta
bhAshya, tAm prakrutiM svAM adhishtAya vasheekrutya saMbhavAmi dehavAniva
bhavAmi jAta iva ityAdi) and avidyA is jeeva's antaHkaraNa dOsha (vide
We need to distinguish Iswara sRishTi and jiiva sRishTi -
> jeeva srushti is due to avidyA (adhyAsa), when this adhyAsa goes, jeeva
realizes that Ishwara srushti 'as it is' in its svarUpa nothing but that
avidya locus of jiiva since it is the mind of the jiiva that is deluded
but not the
mind of Iswara.
> again, I reckon instead of scratching our head on Ishwara's mind, it is
better to focus on our (jeeva's) mind which is deluded and seeing one
thing for another :-)) If we are seeing the snake in place of rope then it
is our problem, what samashti srushti has to do with this karaNa dOsha??
Hence self-realization or jnaanam occurs at the level of jiiva's mind and
is not needed at Iswara's level.
> Yes, by the grace of Ishwara jeeva realizes that his svarUpa is no more
a tiny self but it is SELF which is secondless.
The realization at Jiiva level also occurs as Upahita chaitanyam, where
the upaadhi is his own BMI - it involves destruction of avidyaa but not
destruction of maayaa which is at Iswara level.
> After the destruction of avidyA, erstwhile jeeva realizes that Ishwara
mAya or srushti is nothing but HIS own, there is a beautiful bhAshya vAkya
for this in chAndOgya, but I cannot recall it right now!!
Hence as we saw extended discussions in the other list, there is a
significant confusion in terms of misunderstanding of destruction of the
whole creation saying that jnaani does not have BMI
> I am sorry, those who are talking about abhAva of jnAni's BMI do not
saying that after jnAna, the whole creation would vanish like a flash in a
pan :-)) have you seen any statements like that prabhuji??
and has no perception of the world of plurality, when Jiiva attains
> IMO, there is a valley of difference between saying : 'no perception of
the world of plurality' and 'jnAni's sarvAtmaikatva adviteeya drushti.
This problem seems to be somewhat deep-rooted as we see here as well as in
the other lists due to some incorrect interpretations that were passed on.
> IMHO, this is what other camp too thinking, it is due to incorrect
interpretation of some shruti/smruti/bhAshya vAkya-s, others are wrongly
attributing kAma-krOdha to paramArtha jnAni in the name of prArabdha karma
and avidyA lesha. Kindly dont think this is an attempt to 'level the
scores', it is the sincere opinion of those who hold advaita's paramArtha
jnAni/jnAna at high esteem.
In essence, I feel it is more clearly understood if one uses avidyaa at
the jiiva level and maayaa at the
Iswara level; although it is muula avidyaa as the primordial cause for
creation. Most of the confusion, here and elsewhere (in terms of what is
the status of jiiva mukta) is due to this confusion of the terms of
avidyaa vs maayaa.
> I agree with you...but BTW, what is your suggestion to those who argue
that avidyA = mAya :-))
My 2 cents.
> just my 2 naya paisa
Hari Hari Hari Bol!!!
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