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

[Ravi Kiran]

praNAms sadAji

agree with what you say on jnAni ( attaining jnAna niSThA  ) being a
gradual process ...

On Sun, Sep 25, 2016 at 7:14 PM, kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Ravi Kiranji - PraNAms
> There are two ways to look at it.
> From the point of ajnaana - Jnaana eliminates it - this is vRitti ruupua
> jnaanam for vRitti ruupa ajnanam. This happens even in paroxa jnaanam.
> From the point of the mind because of lingering vaasanaas which cannot be
> 100% eliminated, the abidance or jnaana nishTa or sthitaprajna becomes not
> a discrete event but asymptotically approaching process.
>
> Hence Goudapaada treats exhaustively the obstacles for aparoxa jnaanam.
>
> Hence for all practical purposes it is eliminated. The rest is only
> academic. One can keep arguing about it but the nature of the problem has
> to be clear.
>
> Hari Om!Sadananda
>
>
>     From: Ravi Kiran <ravikiranm108 at gmail.com>
>  To: Venkatraghavan S <agnimile at gmail.com>; A discussion group for
> Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> Cc: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
>  Sent: Saturday, September 24, 2016 11:03 PM
>  Subject: Re: [Advaita-l] What is the difference between Maya and avidhya
> ?T
>
>
> True, but, if jnAna is not 100% (samyak), avidyA is not completely bAdhita
> ..
>
> Regards,
>
> On Sun, Sep 25, 2016 at 12:05 AM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> Very true SadAji.
>
> Regards,
> Venkatraghavan
>
> On 24 Sep 2016 4:38 p.m., "kuntimaddi sadananda" <kuntimaddisada at yahoo.com
> >
> wrote:
>
> > PraNAms
> >
> > Just reading some mails on the topic.
> >
> > Yes, jnaani sleeps as jnaani and ajnaani sleeps as ajnaani. The sleep is
> > the absence of subject-object duality as anandamaya kosha is there for
> both.
> >
> > Just one thought.
> >
> > From thermodynamics there is no 100% purity as in there is no 100% pure
> > gold. It is always 99.999999...%.
> >
> > Similarly jnaanan involve first paroxa jnaanam and for it to become
> > aparoxa jnaanam purity of the mind is needed. It is not a discrete event
> > since there is no 100% purity. Hence Swami Paramarthanandaji calls it as
> > FIR reduction - F frequency of perturbation from the samatva dRishTi, I
> is
> > the intensity of disturbance and R-recovery time from perturbation - FIR
> > gets reduced as one abides in the knowledge of aham brahmaasmi.
> >
> > Hence 100% jnaani is not there and therefore one can still say there is
> > identification with BMI can be there which gets reduced.
> >
> > My 2c
> >
> > Hari Om!
> > Sadananda
> >
> >
> > ------------------------------
> > *From:* Venkatraghavan S via Advaita-l <advaita-l at lists.advaita-
> > vedanta.org>
> > *To:* Ravi Kiran <ravikiranm108 at gmail.com>
> > *Cc:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> > vedanta.org>
> > *Sent:* Saturday, September 24, 2016 6:13 AM
> > *Subject:* Re: [Advaita-l] What is the difference between Maya and
> > avidhya ?T
> >
> > Yes, that seed where all knowledge is resolved into potential form
> > (prajnAnaghana) and all objects are resolved into potential form
> (ekIbhUta)
> > is there as long as prArabdha is there. That is why a jnAni wakes up as a
> > jnAni - his kAraNa sharIra has that Atma jnAna in its resolved, potential
> > form.
> >
> > So the three avasthAs continue as normal even after jnAna, until the
> > fructified prArabdha is resolved and all three bodies go back to their
> > source.
> >
> > Regards,
> > Venkatraghavan
> >
> > On 24 Sep 2016 10:54 a.m., "Ravi Kiran" <ravikiranm108 at gmail.com> wrote:
> >
> > > Namaste Venkatraghavan Ji
> > >
> > > Understand from paramArthika dRSTi ( paramArtha jnAna standpoint, which
> > is
> > > the only real view ), there is no avidyA ( either as agrahana or
> kinchit
> > > bhAva rUpa), no more questions or answers :)
> > >
> > > But, the discussion here is from the sabeeja sath (or tinged Brahman)
> in
> > > the context of deep sleep/creation, by admitting the presence of beeja
> /
> > > seed in Brahman. This is mainly to get a better understanding of avidyA
> > > locii in Brahman ( kAraNa or sushUpti ) and its possible effects
> > > before/after arising of knowledge.
> > >
> > > Are we saying that avidyA ( which is kinchit bhAva rUpa) is destroyed
> > > completely ( in all formats and variants) with the arising of knowledge
> > in
> > > all 3 periods of time and in all 3 avasthAs ?
> > >
> > > This would no longer attribute to the presence of any avidyA seed or
> > beeja
> > > ( as mUlAvidyA or avidyA shakti) in kAraNa or sushUpti ?
> > >
> > > Or, B) do we admit the presence of seed in sushUpti, even after the
> > > arising of knowledge? since avidyA is traikAlika bAdhita for jnAni, he
> > > wakes up from sushUpti as jnAni itself, as before. And this seed
> itself (
> > > in kAraNa or sushUpti) is no longer producing any future births, since
> it
> > > is bAdhita/destroyed by arising of knowledge in waking? Here,we are not
> > > discussing any further specifics/characteristics about this seed (
> > > mUlAvidya or beeja shakti, its destruction?) itself, as it is not
> > required
> > > and has no tangible effects anymore (seen as mithyA), from jnAni's
> > > standpoint.
> > >
> > > Reading your response below,  it is inclined to the para B above. Pl
> > > confirm.
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