# [Advaita-l] Lord's mama guNamayi mAya Vs Jeeva's avidyA

Raghav Kumar Dwivedula raghavkumar00 at gmail.com
Sat Sep 30 23:28:09 EDT 2023

```Namaste Sudhanshu Ji
To add on to that from an older vichara Sagara post which I remembered
regarding chaitanya with upAdhi and visheShaNa...

Regarding what you wrote-

"There is no contradiction in avidyA=mAyA.

Your objections arise because of incorrect application of avidyA as a
qualifying factor with respect to jIva and Ishwara.

JIva= avidyA-pratibimbita-Brahman

Ishwara = avidyA-upahita-Brahman

While for jIva, avidyA acts as visheshaNa, for Ishwara, it acts as upAdhi."

I quote -
"Both a viśeṣaṇa and an upādhi are types of vyāvartaka. A vyāvartaka is
that which distinguishes one thing from others. That which is distinguished
is called a 'vyāvartya'.

A viśeṣaṇa is a vyāvartaka that is included in the vyāvartya. A vyāvartya
that is distinguished by a viśeṣaṇa is called 'viśiṣṭa'.

An upādhi is a vyāvartaka that is not included in the vyāvartya. A
vyāvartya that is distinguished by an upādhi is called 'upahita'.

No vyāvartaka is intrinsically either a viśeṣaṇa or upādhi — this depends
on the context.

......

It is important to understand the difference between a viśeṣaṇa and an
upādhi because the correct understanding of mahā-vākya through
bhāga-tyāga-lakṣaṇā is based on this difference (this was explained here
<http://www.vicharasagara.com/2013/03/who-gains-brahma-jnana_23.html>). In
the mahā-vākya the individual being is equated with the total being. This
equation is necessary because there is an apparent difference between the
two.

What distinguishes the individual from the total is the antaḥ-karaṇa. In
other words, the antaḥ-karaṇa is the vyāvartaka*1*. The individual
including the antaḥ-karaṇa is jīva-caitanya. In other words jīva-caitanya
is antaḥ-karaṇa-viśiṣṭa-caitanya. The same caitanya excluding the
antaḥ-karaṇa is sākṣi-caitanya. In other words, sākṣi-caitanya is
antaḥ-karaṇa-upahita-caitanya.

For example, in the sentence, "I am limited," the antaḥ-karaṇa is included
in the meaning of the word 'I'. Therefore the meaning of the word 'I' is
antaḥ-karaṇa-viśiṣṭa-caitanya or jīva-caitanya. In contrast, in the
sentence, "I am limitless," the antaḥ-karaṇa is not included in the meaning
of the word 'I'. Therefore the meaning of the word 'I' is
antaḥ-karaṇa-upahita-caitanya or sākṣi-caitanya. It is this limitless
antaḥ-karaṇa-upahita sākṣi-caitanya that is equated with brahman in the
mahā-vākya."

From