[Advaita-l] What is the difference between Maya and avidhya ?T
ravikiranm108 at gmail.com
Fri Sep 23 06:22:07 CDT 2016
On Fri, Sep 23, 2016 at 3:46 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> 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
> 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!!!
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