[Advaita-l] Maya and Avidya
Raghav Kumar Dwivedula
raghavkumar00 at gmail.com
Thu Sep 17 08:31:09 EDT 2020
Namaste Subbu ji and Shrinivas ji
A similar figurative idea of the beneficent aspect of Prakriti is presented
in the sAMkhya kArikA.
vatsavivṛddhinimittaṃ kṣīrasya yathā pravṛttirajñasya |
puruṣavimokṣanimittaṃ tathā pravṛttiḥpradhānasya || 57||
Just as is the secretion of milk, which is unconscious, *for the sake of
nourishment* of the calf, so is the creation of the Pradhana for the sake
of the release of Purusha.
nānāvidhairupāyairupakāriṇyanupakāriṇaḥ puṃsaḥ |
guṇavatyaguṇasya satastasyārthamapārthakaṃ carati || 60 ||
By manifold means does *benevolent Prakriti*, possessed of the gunas,
pursue, in a
manner in which it has no interest of its own, the object of Purusha who
return, being devoid as Purusha is of the gunas.
On Thu, 17 Sep, 2020, 3:03 PM V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Thu, Sep 17, 2020 at 10:48 AM Shrinivas Gadkari via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > Namaste,
> > A simpler explanation of these terms for those who may be interested:
> > mAyA : A key to deciphering the (possible) original meaning of this word
> > can be found in local Indian languages. For example, in Marathi, this
> > means "motherly love". In-fact word mAya or mAyI means mother.
> > Ishvara's involvement in/ with the world in out of motherly love, mAyA.
> > Hence this worldly involvement does not lead to any binding karma.
> In a way, this theory finds approval in the Panchadashi. It says 'Ishwara
> srishti (involving Maya) is not binding. On the other hand, is useful (for
> moksha sadhana). Jiva srishti (involving avidya) is binding. The example
> given is: Ishwara creates a female body, a maamsa maya stree. But the jiva
> sees her in so many ways, mother, sister, wife, daughter, etc. etc. all
> these are manomaya stree-s. The former is innocent, the latter is binding.
> > On the other hand, jIva-s involvement in world is mixed with "incorrect
> > understanding of things = avidyA" to a larger or lesser extent. This
> > involvement in worldly affairs, to the extent it is rooted in avidyA,
> > leads to binding karma.
> > Hence the emphasis of overcoming avidyA with vidyA, jnAna, vijnAna.
> > Hence the repeated claims that avidyA is the cause of all sorrow.
> > Regards,
> > Shrinivas Gadkari
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