[Advaita-l] A question about Avidya

[Aditya Kumar]

Yes but my doubt was regarding Avidya vis a vis maya.....
--------------------------------------------
On Wed, 18/10/17, sreenivasa murthy <narayana145 at yahoo.co.in> wrote:

 Subject: Re: [Advaita-l] A question about Avidya
 To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>, "Aditya Kumar" <kumaraditya22 at yahoo.com>
 Date: Wednesday, 18 October, 2017, 4:50 PM
 
 Dear
 Sri Aditya Kumar,
  All
 the knowledge   got by using one's indriyas and
 aMtaHkaraNa is nothing but avidya. Kindly refer to mantra
 2-5-19 of BruhadaraNyaka upanishad and mantra 2-2-12 of
 Mundaka Upanishad and study Sri Shankara's commentary to
 these mantras.
 With
 regards,Sreenivasa
 Murthy
 
     
  
 On
 Tue, Oct 17, 2017 at 11:11 PM, Aditya Kumar via Advaita-l
 <
 advaita-l at lists.advaita-vedanta.org>
 wrote:
 
 Namaste,
 I
 have a question about Avidya and I request your views on it.
 Everyone
 agrees that
 Avidya is two-fold : agrahana and anyatagrahana. It is same
 as
 avarana and
 vikshepa. This corresponds to 'not-knowing' and
 'incorrect-knowing'. Is this the same as
 Avidya and Maya? as in, Avidya is
 agrahana and Maya is anyatagrahana?
 Agrahana and anyatagrahana
 has a cause-effect relation. Because I do not
 know the rope, I see a
 snake. Does Avidya and Maya too have a cause-effect
 relation? Because of
 Avidya, there is Maya prapancha?
 
 
 The term 'maya'
 does not connote the same concept always. For instance in
 this passage of the
 Mandukya karika 1.16 where both the karana and the
 karya are together
 designated as māyā which is itself a dream:
 
 अनादिमायया सुप्तो
 यदा जीवः प्रबुध्यते ।
 अजमनिद्रमस्वप्नमद्वैतं
 बुध्यते तदा ॥ १६ ॥
 भाष्यम्
 योऽयं
 संसारी जीवः, सः
 उभयलक्षणेन
 तत्त्वाप्रतिबोधरूपेण
 बीजात्मना,
 अन्यथाग्रहणलक्षणेन
 चानादिकालप्रवृत्तेन
 मायालक्षणेन स्वापेन,
 ममायं पिता
 पुत्रोऽयं नप्ता
 क्षेत्रं गृहं पशवः,
 अहमेषां स्वामी सुखी
 दुःखी क्षयितोऽहमनेन
 वर्धितश्चानेन
 इत्येवंप्रकारान्स्वप्नान्
 स्थानद्वयेऽपि
 पश्यन्सुप्तः,
 In the above bhaṣyam we
 can see that the āvaraṇa has been said to be of the
 nature of 'tattva
 apratibodha', that is, not-knowing of the Truth, which
 is
 the seed. For what?
 For the anyathā grahaṇa, which is the effect, the
 sprout of the seed:
 vikṣepa. This is present in the two states jāgrat and
 svapna. The 'seed'
 is present in all states as the fundamental ignorance.
 This is what is meant by
 'agantuka' in the current discussion, while the
 'seed' is admitted
 to be anādi and present in all states, through all
 janmas. till one becomes
 enlightened, which is what the above verse finally
 says.
 
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