[Advaita-l] [advaitin] avidya vs maayaa - What is the difference?

[Ravi Kiran]

praNAms Sri Bhaskarji

On Tue, Dec 6, 2016 at 4:53 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms Sri Ravi Kiran prabhuji
>
> Hare Krishna
>
> Ø   Pardon me for the belated reply.
>
> Pl clarify what you imply by this - transaction with the rajju remains
> with the correct knowledge of rajju ?
>
> Ø   In other words there will be no mithyA vyavahAra (like fear, attempt
> to kill sarpa etc.) with sarpa.
>
> Is the above categorised as  vyavahArika drushti or Atmaikatva drushti ?
>
> Ø   Atmaikatva drushti or samyak jnana is not vyavahAra ateeta jnana it
> is bAdhita buddhi of vyavahAra satyatvaM.
>
>
>
> Not clear, why you introduced transactions in the context of Atmaikatva
> drushti ??
>
>
>
> Ø   I have said this because some traditionalists have the view point
> that jnAni has the parichinnatva jnana, he has the kAma-krOdha, he has the
> avidyA lesha, he has the dehAtma jnana as long as he lives in his bhautika
> shareera due to prArabdha karma etc.  When shankara has the Atmaikatva
> jnana before writing bhAshya to whom he has written the bhAshya when
> everything is Atma??  They pose questions like this.  For the I had to
> mention the transactions in the context of Atmaikatva jnana / drushti.  But
> strictly speaking “transaction for the jnAni is only with the world
> non-different from brahman” is stated only from the view point of ajnAni,
> he likes to see the jnAni as sashareeri.  Actually in samyak jnana there is
> no transaction of any sort.  In that transcendental state there is no idea
> such as brahman and the jagat as non-different from it etc..  In that state
> there is brahman alone and that is himself.
>

Thank you.

>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
>
>
>
>
> *From:* Ravi Kiran [mailto:ravikiranm108 at gmail.com]
> *Sent:* Friday, December 02, 2016 5:34 PM
> *To:* Bhaskar YR <bhaskar.yr at in.abb.com>; A discussion group for Advaita
> Vedanta <advaita-l at lists.advaita-vedanta.org>
> *Subject:* Re: [Advaita-l] [advaitin] avidya vs maayaa - What is the
> difference?
>
>
>
>
>
> Namaste
>
> On Fri, Dec 2, 2016 at 4:44 PM, Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> praNAms Sri Sada prabhuji
> Hare Krishna
>
>
> Ø As I said, since there are more ‘yes’ to your observations from my side,
> would like to share some additional thoughts to what you have already
> presented.  Infact, I got the seed of this view point after reading Sri
> SSS’s clear comments on the difference between avidyA and mAya, Sri Chitta
> prabhuji’s relentless effort to prove ananyatvaM between kArya kAraNa, Sri
> Madathil Nair prabhuji’s observation on the topic ‘pUrNamidaM’ and of
> course from you observation with Ishwara srushti and jeeva srushti as
> well.  For all these we have ample references from prasthAna traya bhAshya
> hence some other Achraya-s in Advaita tradition say that ‘jagat’ is not
> mithya like sarpa on rajju and jagat in its svarUpa brahmAbhinna since for
> the jagat brahman is the abhinna nimittOpadAna kAraNa.
>
> Ø  Now to your observation :
>
> Jannam can only eliminate avidya or ignorance –and the jeeva sRiShTi –
> that involves I am this, and this is mine, or ahankaara and mamakaara and
> also associated projection of individual values on top of Iswara sRiShTi –
> I like this and I do not like this, etc. Jnaanam cannot eliminate the
> vishekpa of Iswara or Iswara sRishTi and this aspect Sree Vidyaranaya
> discusses in the Panchadashi, in the 4th Ch.
>
>
> Ø   Kindly let me know in detail what panchadashi says on this.  And yes,
> there are two moons for the person who has drushti dOsha (cataract), the
> dviteeya Chandra is because of drushti dOsha of that particular jeeva
> (antaHkaraNa dOsha) and this dviteeya Chandra is illusory or avidyA kalpita
> but it does not mean that the Chandra itself is illusory as this Chandra is
> to all those who donot have any drushti dOsha.  After the cataract removed,
> the illusionary moon disappears (kalpita jagat / Chandra from the jeeva
> disappears) only Ishwara srushti Chandra (the real Chandra, which is
> available for vyavahaara for both jnAni and ajnAni) would remain.
>
> Ø   Now, if we take Sri sugavanaM prabhuji’s example of rajju-sarpa, the
> rajju appears as sarpa due to wrong understanding.  (the jagat
> non-different from brahman appears as different from brahman –svatantra
> astitva).  After realization we would come to know that it is rajju only
> appearing like sarpa.  Now the bhrAnti jnana (sarpa jnana) is lost only the
> transaction with the rajju remains with the correct knowledge of rajju.  (
> that this jagat is brahma mayaM only, sarvam khalvidaM brahma from the
> Atmaikatva drushti).
>
>
>
> Pl clarify what you imply by this - transaction with the rajju remains
> with the correct knowledge of rajju ?
>
> Is the above categorised as  vyavahArika drushti or Atmaikatva drushti ?
>
> Not clear, why you introduced transactions in the context of Atmaikatva
> drushti ??
>
>
>
> If you are accepting transactions with jagat, when it is done with the
> correct knowledge of jagat, as jagat in its svarUpa brahmAbhinna,
> does it cover/falls in the scope of Atmaikatva drushti, without any
> dilution in Atmaikatva jnAna ?
>
>
>
>
>
>
>
> Thanks
>