[Advaita-l] Ontological status of avidyA
agnimile at gmail.com
Fri Nov 25 02:23:59 CST 2016
> अविद्यालक्षणा is a little different from अविद्याकृत because the former
equates the nature of Maya as avidyA, as seen in introduction to Gita 9.8
also, where Bhashyakara equates both by saying-- एवम् अविद्यालक्षणाम् to
qualify प्रकृतिम् (=मायाम्) in the verse.
I agree with you, I was myself debating whether I should add avidyAkrita to
the list, as typically Shankara uses it as an adjective for mAya's products
such as nAmarUpa etc, and not for mAya itself . The reason I reluctantly
decided to include it in the end is there appeared to be one instance (that
I could find on advaita sharada when I looked then) where he seemed to use
it different to his normal usage. It occurs in kArika bhAshya 1.6. दृष्टं च
रज्जुसर्पादीनामविद्याकृतमायाबीजोत्पन्नानां रज्ज्वाद्यात्मना सत्त्वम्.
Having reread the sentence this morning, the usage is
अविद्याकृतमायाबीजोत्पन्नं and not अविद्याकृतमायाबीजं, as I had previously
thought. So the description is of रज्जुसर्पं, not मायाबीजं.
My error, thanks for pointing out. I hadn't read the sentence properly.
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