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

[Bhaskar YR]

Therefore we get meaning as Prajna is Tamas and not other.

praNAms
Hare Krishna

Yes, there are two stand points from which we analyze this state of sushupti.  If we are partial to the only waking state, from that state of waking if we see the sushupti, it is nothing but tAmasik state, this state is nothing but cloud of ignorance in which we are passionately entering on the platform of Kurl-on, sleep-well mattresses :-)  But shruti analyzes this state with another view point as well.  In that another view point the sushuptAtman i.e. prAjna is sarveshwara, sarvajna, internal controller, the source of all, the origin and dissolution of all beings...Perhaps you might have read the earlier mAndUkya mantra before quoting the kArika.  And shankara takes this sushuptAvastha as an upamAna to compare with muktAvasthA.  So, sushuptAtman is not at all 'pure' ignorance.

Hari hari Hari Bol!!!
bhaskar

-----Original Message-----
From: Venkatesh Murthy [mailto:vmurthy36 at gmail.com] 
Sent: Tuesday, September 27, 2016 12:19 PM
To: Bhaskar YR <bhaskar.yr at in.abb.com>
Cc: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] What is the difference between Maya and avidhya ?T

Namaste
On Sat, Sep 24, 2016 at 1:15 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> Prajna is total pure Ignorance.
>
> praNAms
> Hare Krishna
>
> prAjna is shuddha Chaitanya svarUpa in sushupti says shankara and 
> shruti.  Perhaps you might be having some other source material to 
> announce this.  Kindly let me know which text states that prAjna is 
> 'total' pure ignorance ?? :-)
>

Sorry for late reply. But kindly see the below reference from Sankara Bhashya for Mandukya AgamaPrakarana Karika 14. Here Adi Sankara is saying Nidra or Sushupti is Tamas. Prajna is Kevala Nidra Yuta.
Therefore we get meaning as Prajna is Tamas and not other.

माण्डूक्योपनिषद्भाष्यम् । आगमप्रकरणम् । कारिका १४ - भाष्यम् स्वप्नः अन्यथाग्रहणं सर्प इव रज्ज्वाम्, निद्रोक्ता तत्त्वाप्रतिबोधलक्षणं तम इति ; ताभ्यां स्वप्ननिद्राभ्यां युतौ विश्वतैजसौ ; अतस्तौ कार्यकारणबद्धावित्युक्तौ । प्राज्ञस्तु स्वप्नवर्जितया केवलयैव निद्रया युत इति कारणबद्ध इत्युक्तम् । नोभयं पश्यन्ति तुरीये निश्चिताः ब्रह्मविद इत्यर्थः, विरुद्धत्वात्सवितरीव तमः । अतो न कार्यकारणबद्ध इत्युक्तस्तुरीयः ॥



> Hari Hari Hari Bol!!!
> bhaskar
>



--
Regards

-Venkatesh