[Advaita-l] avidya vs maayaa - What is the difference? Part III

V Subrahmanian v.subrahmanian at gmail.com
Fri Dec 2 04:10:46 CST 2016

Thanks Venkat ji, for a fine presentation of the various views on
Avidyā-Māyā concept.  Since for both the entities sattva-rajas-tamas
combine is the content, the difference between the two is only in the
prādhānya of sattva or rajas-tamas pair. In any case Brahman is beyond even
Īśvara where alone the potential (avyakta) for creation is present. The
Mānḍūkya 7th mantra clearly states the Chaturtham as free from even such

This Chaturtham alone is called by the name 'Nārāyaṇa' in the verse
Shankara cites at the beginning of the BGB, as the Principle, Nirguna
Brahman, beyond avyakta.


On Fri, Dec 2, 2016 at 3:09 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Chandramouliji,
> What I meant to say was that some difference is admitted between the two by
> some AchAryas. To me, that is clear from the description of the prakriyas.
> My preference is for both to be viewed as the same, but if someone else
> wishes to hold them as different due to differences of function, effect,
> etc. that is their prerogative. I don't think it harms siddhAnta.
> Appayya DIkshitar may have talked about Bhamati elsewhere in the work, but
> in this particular section that I looked at, these are the four views he
> mentions.
> Regards,
> Venkatraghavan
> On 2 Dec 2016 9:29 a.m., "H S Chandramouli" <hschandramouli at gmail.com>
> wrote:
> > Namaste Sri Venkatraghavan Ji,
> >
> > Reg  << In summary, the prevalent views are 1) one is a subset of the
> > other 2) the
> > two are different configurations of the same fundamental guNas 3) They
> are
> > two different amshas (parts) of the same prakriti, with one amsha being
> > vikshepa pradhAna and the other AvaraNa pradhAna 4) they are absolutely
> the
> > same.
> >
> > Therefore, your view that avidyA and mAya have been considered as
> different
> > in VedAnta shAstra is correct, >>,
> >
> > I am surprised at the conclusion you have drawn. All the four options
> > mean the same.  Avidya and mAya constitute the same  entity. They are
> > considered different aspects or parts of the same entity in the four
> > options you have cited. Hence they cannot be considered different as
> > far as the four options you have presented are concerned.
> >
> > I am also surprised that Bhamati view perhaps is not covered in these
> > four options. I do believe it could not have been leftout by Sri
> > Dikshitar. Maybe by oversight you might have missedout. Just a guess.
> > Though I am not sure I think mAya (as kArana for creation ) and avidya
> > (as located in jivas) are considered different in Bhamati. I am open
> > to correction. In the view of SSS avidya and mAya are different.
> > Ofcourse his views are much later to the time of Sri Appayya
> > Dikshitar.
> >
> > In my understanding of the bhashya, avidya and mAya are the same.
> >
> > Regards
> >
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