[Advaita-l] What is the difference between Maya and avidhya ?T

[Ravi Kiran]

On Fri, Sep 23, 2016 at 3:46 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms
>
> Hare Krishna
>
>
>
> The mention of upAdAna kArana (instead of nimitta kArana), bhAva rUpa
> (Ashrita in Brahman), existence of causal potentiality much before any
> adhyAsa occurs, laya, beeja shakti wrt mUlAvidyA, possible content-wise
> difference between tUlAvidyA and mUlAvidya?, gives rise to many
> clarifications, as some doubts related to persistence of avidyA beeja in
> kArana sharIra which is not removed by  jnAna of adhishThAna, but requires
> samAdhi like abhyAsa to completely remove it.
>
> Ø   mUlAvidyA is the material cause (upAdAna kAraNa) for the adhyAsa.
> So, if you see the sarpa in place of rajju it is the effect of that
> mUlAvidyA or for this mithyAjnAna (adhyAsa) the main avidyA (mUlAvidyA) is
> the material cause.  jnana of rajju can remove only this adhyAsa but not
> its upAdAna kAraNa which is mUlAvidyA
>

As per the clarification from VenkatraghavanJi, mUlAvidyA is seen as jnAna
virOdhi and hence destroyed with Atma jnAna uttpatti ..

So, it cannot linger anymore as bhavarUpain Brahman after jnAna prApti.

> which is present even in sushupti (not as jnAnAbhAva) and it is NOT an
> antaHkaraNa dOsha-s like jnAnAbhAva, saMshaya and anyathAgrahaNa.  It is
> avidyA beeja Shakti which is existed in brahman.
>

It means, this mUlAvidya is bhavarUpa (*anirvachanIyA)* in Brahman, though
Brahman is *ekam eva* advitIyam.

Pure Existence ( sad eva) also means possible presence of  bhavarUpa
mUlAvidya?



> Hence according to them brahman / Atman is the Ashraya for this mUlAvidyA
> which is an entity or substance (adhishtAna padArtha) in bhAvarUpa.
>

If it is accepted as a padArtha, it cannot be a jnAna virOdhi as jnAna is
vastu tantra alone..

> Due to  this bhAva rUpa mUlAvidyA only first brahman thought of becoming
> ‘many’.  So says this school of thought.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>

praNAms