[Advaita-l] [advaitin] Re: avidya vs maayaa - What is the difference? - Part 4

H S Chandramouli hschandramouli at gmail.com
Wed Dec 7 06:34:03 CST 2016

Namaste Sri Venkatraghavan Ji,

This is reg your observation  << If the perceiver's thought is not able to
remove the inert rope-ignorance
fully, that un-removed ignorance which also has the vikshepa shakti,
creates the projection of the snake where the rope exists. The
consciousness enclosed within the perceiving thought takes the form of the
projected snake, leading to the erroneous conclusion, "I see a snake
there". So each adhyAsa is actually two fold - one of the snake, which is
the arthAdhyAsa, and the thought "I see a snake there", which is
jnAnAdhyAsa. >>,

I presume you are explaining as per Vedanta Paribhasha. Assuming so, I
think the explanation is not exactly right. The consciousness associated
with the perceiver’s thought (antahkarana vritti ) takes the form of only
“It” referring to the object (rope ) and not the rope itself since it is
not uncovered fully. It does not take the form of the projected snake
because there is no snake to be perceived. That is why the part “ It is “
in “ It is a snake “ is termed “pramatru bhasya”. The avidya located in the
chaitanya associated with the snake (rajju avachinna chaitanyashrita avidya
) which you have termed “unremoved ignorance “ is disturbed by this partial
removal of the rope ignorance and  generates a vritti ( termed avidya
vritti ) which is responsible for projecting both the snake (arthadhyasa)
and the knowledge concerning the snake (jnanadhyasa ) simultaneously. And
this jnanadhyasa is illumined by the Sakshi directly and is termed “ Sakshi
Bhasya “. Thus the total knowledge  “It is a snake “ is partially due to
pramatru bhasya ( requiring the help of sense organs for knowledge )  and
partially due to Sakshi bhasya ( which does not require the help of sense
organs for knowledge ).

Just thought I should help set the record straight. Not to intervene in
your discussion. Hope you don’t mind.



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