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

Bhaskar YR bhaskar.yr at in.abb.com
Mon Sep 26 07:38:14 CDT 2016

Hare Krishna

With due respects, the view you have presented is not correct.

Ø   Oh..that is OK prabhuji, as you  know,  it is not new to me ☺ And I  hope you won’t feel offended if  I get the same feeling after reading your below explanation.

Jnaani understood that it is rope, But the fear of the snake persists further even after knowing that it is rope, because the emotional mind does not give up that fear.

Ø   If the fear continues in jnAni even after realizing it is rope, then it is NOT the real knowledge of rope.  Moreover, if I take another example i.e. 10th man….here after realizing that he himself is that 10th man no more saMskAra of doubt in that realized 10th man, it is aparOksha jnana.  IMHO, avidyA nivrtti and vidyA prApti are not two separate steps/stages so that we can  bring in avidyA saMskAra in interim stage.  For the simple reason that he cannot keep his mind on two different things that rope ‘knowledge’ as well as  ‘fear’ of snake at a time.  Either one of them should be there, if it is fear ‘samskAra’ or whatever it is, it is avidyAvasthA only, if it is ‘knowledge’ it will be saMyak jnana of the svarUpa only.  We are forgetting the fact that we are not using this example to objectify the brahma jnana, it is our svarUpa jnana where there will be no traces of saMshaya, bhaya etc.  bhidyate hrudaya granthiH, chidyante sarva samshayAH is the shruti assurance.

Even effects at the body level continue, even though intellectually one knows that it is a rope. Jaanam gained by intellect is not contradicted. Only emotional attachments persists.

Ø   I donot know what makes socalled emotional attachments to fear cannot be ascribed to ajnAna of that jnAni.  From this statement it appears that even after avidyA nivrutti there exists saMskAra (bhaya, rAga, dvesha etc.)  which is due to adhyAsa, and this samskAra would continue to be there in some percentage so that jnAni’s jnana is NOT cent percent. It is, IMO,  obviously bhAshya bAhira and siddhAnta hAni/

This is more so with respect to the muula avidya - the samskaara that has been coming from many many lives in the past has to go.

Ø   Just for the records, this mUlAvidyA is not that type of saMskAra, and it is not even antaHkaraNa vrutti, please see explanationd given on mUlAvidyA in paNchapAdika vivaraNa and  vivaraNa prameya saMgraha.

Jnaanam removes the ajnanaam but ajnaana janya vaasanaas takes sometime to go.

Ø   Since this is very important to understand the siddhAnta of Advaita and jnAni’s paripUrNa jnana, I would like to see any bhAshya reference for this.  OTOH, shankara says ya eva avidyAdi dOsha nivrutti phala krut pratyayaH adhyaH, antyaH santaH, asantovA sa eva vidyA…If this jnana does not have the capacity to eradicate the saMskAra of avidyA but only avidyA then that is not vidyA of the svarUpa.

Of course, as before, you are welcome to hold on to your views.

Ø     Yes, prabhuji, as usual, we are not on the same  platform though we are talking about the same topic i.e. Advaita vedAnta ☺

Hari Hari Hari Bol!!!

More information about the Advaita-l mailing list