[Advaita-l] Fwd: Re: What is the difference between Maya and avidhya ?

[Ravi Kiran]

On Fri, Aug 12, 2016 at 7:03 AM, Ramachandra Achar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> ---------- Forwarded message ----------
> From: "Ramachandra Achar" <ramachandraachar2 at gmail.com>
> Date: 12 Aug 2016 7:02 a.m.
> Subject: Re: [Advaita-l] What is the difference between Maya and avidhya ?
> To: "V Subrahmanian" <v.subrahmanian at gmail.com>
> Cc:
>
> Yes, subbu sir ,
>            I accept because of agnana whatever we see is false,and that
> object doesn't exist in all three "kaalas",
> For example snake seen on rope,person seen on dream......
>
> I too accept Maya ,which is due to agnana is false and doesn't exist in
> three  folds of time.
>
> But we have accept the existence of agnana in past and present.
> For example in dream whatever we see maybe false and doesn't exist.....
> But we have to accept the existence of dream in past and present...
>

Just like the dream experience is real while one is in dream, and is unreal
(asatyam)
upon waking, ajnAna anubhava seems to be real, until Brahma Atmaikatva
jnAna is attained.


> Similarly, agnana of seeing snake in rope  maybe false....
> But that agnana,which makes me to see snake in rope is not false...it is
> true and 100% exists...otherwise we can't account for this world....
> So,there exist two things agnana and jgnana (brahman)......atleast at past
> and present ,maybe at features only jgnana continues to exit....
>
> Then how do you prove there exists only jgnana (Brahman),in all three kalas
> and agnana doesn't exist in all three folds of time?
>
> Ramachandra
>
> On 11 Aug 2016 11:09 p.m., "V Subrahmanian" <v.subrahmanian at gmail.com>
> wrote:
>
> >
> >
> > On Thu, Aug 11, 2016 at 9:16 PM, Ramachandra Achar <
> > ramachandraachar2 at gmail.com> wrote:
> >
> >> Subbu sir,
> >>
> >>                You gave "gumma," example and said,when you come out of
> >> that notion....gumma is mithya
> >>
> >> Here comming out of notion means notion is present at this time right?
> >>
> >> And also at the beginning there was only brahman or paramarthika not
> even
> >> a pinch of agnana
> >>
> >> From there how vyvaharika jgnana or agnana came?
> >> Without existance can some notion of agnana come?
> >>
> > Prakṛti/ajnāna/māyā is anādi. samsāra is anādi. But it can come to an
> end.
> > It need not be real. The apparent existence of ajnāna is admitted only to
> > account for the samsāra. When the non-dual knowledge is appreciated there
> > can be no place for ajnāna.
> >
> >
> >>
> >>
> >>
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