AVIDYA

[Guest guest]

Dear Friends,

To understand the Prakrati 'nature' more, I want to

understand the more the hidden concepts and the question arising from that. I

would like to know or can any body expalin some of my question like " who is

telling the child to take the milk from the mother or by which force she is

taking the milk from the mother or how child is cooming to know that she/he will

get energy or prana by taking the mik to survive further.

 

What I mean is that " The child has done that job earlier, then only she/he

can do the job again. It mean it has the previous 'vanasnas', memories,

samskaras will follow us in this kala chakra (birht/death cycle). What we had

now is all due to our previous samskara's ONLY.

 

Am I right in this? can any body clarify this or elaborate more.

 

My another question: " Who is awakening us form the sleep. As we are living in

the materilistic world with so many desires, plans, excustions for tomarrow/or

future. All these things we have and our mind is set and planned up to the point

where we will go to sleep. I mean after we went to the sleep, still our mind is

wandering with the quiries? or desires?, i.e what mind is doing in Turiaya

awastha and who is making us to have a pleasent sleep by forgetting everthing

that what we had in our mind up to that and more importantly

 

WHO IS TELLING US TO REMBER ALL THE THINGS WHEN WE GET UP, and who is

awakening us?

 

where are our relations (relatives & friends) in the sleep?

 

CAN ANY LEARNED MEMBER COMMENT ON THIS,

 

I WOULD LOVE TO SEE ANY COMMENTS

 

please find some information below this.

 

With regards

Kameswara Rao

Avidya

Sanskrit: ‘not-knowledge’; ignorance.

The concept of avidya is one of the most important in Advaita Vedanta. Avidya

is a comprehensive term which includes maya, and can also indicate ajnana.

Avidya is the cause of adhyasa or superimposition of the non-self on the Self.

Avidya or ignorance is generally accepted as a lack of understanding or a

negation of knowledge. In fact, ignorance is a combination of a negative and a

positive aspect. The negative is that which conceals the reality from us, and

the positive is that which projects the manifest world. This latter positive

power (sakti) is called maya. Maya and avidya are generally synonymous, though

maya is sometimes said to be the ignorance or adjunct of Isvara, the creator of

this world, and avidya to be the ignorance or adjunct of the jiva or the

individual soul.

Maya is associated with the effect of avidya, namely the world of name and

form.1 It is an indubitable fact of our experience that though we incessantly

pursue answers for our suffering, we never attain a satisfactory and final

resolution. We can say that from the perspective of the ‘cause and effect’ of

phenomena, the most persistent aspect of maya is that it prevents us from

locating the cause of our discontent. Avidya is the failure to discriminate

between reality and appearance.

Since ignorance is the cause of bondage, the removal of ignorance is the means

for moksha, liberation. The removal is accomplished through the realisation of

the Self which is the sole reality. The vicious cycle of life and death is

dependent on the law of cause and effect. As long one identifies with causality

which is illusory (avidyaka), there is no end to samsara.

We can say the cause of birth and death is ignorance (avidya). The ultimate

truth is causeless; it is not dependent upon anything for its existence. When

one exercises discrimination (viveka) between what is real and illusory, one

becomes detached (vairagya) and knowledge (jnana) arises.

 

According to the sages, the thirst for a ‘cause’ ceases when we attain the

Truth or highest knowledge. The one aim of Vedanta, therefore, is the

eradication of maya or avidya. We do not ‘attain’ self-realisation— it is

already available and at all times self-evident. What we are required to do is

remove avidya which obscures self-knowledge. The ultimate reality is not the

fruit of activity, all that is required is the removal of ignorance through

knowledge.

 

Reality is not dependent on impermanent forms for its existence. What is it

which transcends time and space? Wherever we are and whatever the time, the

principle of reality remains one and the same. It is ‘one without a second’.

Bhagavan differed from the conventional emphasis on maya as an independent

entity or sakti. He referred to it as non-existent. It was not something which

had the power to create illusion. He said, like Shankara, that maya was mithya,

that is, non-existent and this subtle understanding is at the root of his

teaching.4 If, in the first place maya was non-existent, where is the question

of illusion? If there is no illusion, where is the question of moksa? You are

already That, Tat twam asi.

We leave the final word to Sri Jnanadeva who wrote in his Amritanubhava:

“If the ignorance, because of its own state of ignorance cannot know itself,

how can it testify its own existence?

Therefore, were it asserted that ignorance makes itself known by itself, such

a conflicting assertion would make the one asserting to observe silence.

The only knowing one is the Atman and if he is fooled by ignorance, then who

will take note of that ignorance?

If it (ignorance) cannot for its own sake render the knowing one (Atman) not

knowing (ignorance) then one ought to feel ashamed of calling such (as)

ignorance.

Were the sun to be swallowed by the clouds, by whose light the clouds would be

visible? (Or) if sleep overpowers the sleeper, who would enjoy the sleep?”

 

 

 

 

 

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[Guest guest]

Dear Kamesh,

 

Nice to see you in this forum. You are my friend and hence i would like to

give you a short advise as my dear friend. Please donot think otherwise.

 

Instead of bothering of heads with the 'secrets of nature' is it not very

simple to chant the Mother's name and her Sahasranama with devotion. Both the

questions which you have asked is the divine sport of Mother which only the

divine couple Siva-Sakti can comprehend. Two of her powers play here. One is

Anugraha and the other is Tirodhana.

 

Mother out of her love and affection nourishes us through our physical mother.

It is the anugraha of Mother Divine that plays here. This reminds me of

Tirugnana Sambandhar who after sucking the milk composes the divine tevarams on

Sivakamisundari.

 

So, pray to your mother as chandi says " Ya devi sarvabhuteshu Matru Rupena

Samsthitah " .

 

As regards the second question, please refer the Chandi Sapthasathi again " Ya

devi sarvabhuteshu nidra rupena samsthitha " and " ya devi sarvabhuteshu smriti

rupena samsthitah " . Both Nidra (sleep) and smrithi (a mentaly tendency of

regaining the consciousness of mundane phenomenal existence) are the avidya

murthis of Devi. Nidra in Ishwara is Yoganidra and in Jiva is Tamomaya Avastha.

So, it the Mother Divine that makes us slip in deep sleep immersing us in Tamo

Guna and it is Mother in the form of " Smrithi " (consciousness of samsara) that

wakes us up.

 

Is it not simple to understand like rather than going deep into Mysteries of

Mother Nature and cracking our heads with mind-boggling philosophies.

 

Dear Kamesh, Do read Chandi Sapthasathi. Mother will reveal herself to you

being the devotee of guruparampara of Datia Peeta.

 

With love and best regards,

Yours Sriram.

 

Namah Chandikai.

 

KAMESWARARAO MULA <kamesh_ccmb wrote:

Dear Friends,

To understand the Prakrati 'nature' more, I want to understand the more the

hidden concepts and the question arising from that. I would like to know or can

any body expalin some of my question like " who is telling the child to take the

milk from the mother or by which force she is taking the milk from the mother or

how child is cooming to know that she/he will get energy or prana by taking the

mik to survive further.

 

What I mean is that " The child has done that job earlier, then only she/he can

do the job again. It mean it has the previous 'vanasnas', memories, samskaras

will follow us in this kala chakra (birht/death cycle). What we had now is all

due to our previous samskara's ONLY.

 

Am I right in this? can any body clarify this or elaborate more.

 

My another question: " Who is awakening us form the sleep. As we are living in

the materilistic world with so many desires, plans, excustions for tomarrow/or

future. All these things we have and our mind is set and planned up to the point

where we will go to sleep. I mean after we went to the sleep, still our mind is

wandering with the quiries? or desires?, i.e what mind is doing in Turiaya

awastha and who is making us to have a pleasent sleep by forgetting everthing

that what we had in our mind up to that and more importantly

 

WHO IS TELLING US TO REMBER ALL THE THINGS WHEN WE GET UP, and who is awakening

us?

 

where are our relations (relatives & friends) in the sleep?

 

CAN ANY LEARNED MEMBER COMMENT ON THIS,

 

I WOULD LOVE TO SEE ANY COMMENTS

 

please find some information below this.

 

With regards

Kameswara Rao

Avidya

Sanskrit: ‘not-knowledge’; ignorance.

The concept of avidya is one of the most important in Advaita Vedanta. Avidya is

a comprehensive term which includes maya, and can also indicate ajnana.

Avidya is the cause of adhyasa or superimposition of the non-self on the Self.

Avidya or ignorance is generally accepted as a lack of understanding or a

negation of knowledge. In fact, ignorance is a combination of a negative and a

positive aspect. The negative is that which conceals the reality from us, and

the positive is that which projects the manifest world. This latter positive

power (sakti) is called maya. Maya and avidya are generally synonymous, though

maya is sometimes said to be the ignorance or adjunct of Isvara, the creator of

this world, and avidya to be the ignorance or adjunct of the jiva or the

individual soul.

Maya is associated with the effect of avidya, namely the world of name and

form.1 It is an indubitable fact of our experience that though we incessantly

pursue answers for our suffering, we never attain a satisfactory and final

resolution. We can say that from the perspective of the ‘cause and effect’ of

phenomena, the most persistent aspect of maya is that it prevents us from

locating the cause of our discontent. Avidya is the failure to discriminate

between reality and appearance.

Since ignorance is the cause of bondage, the removal of ignorance is the means

for moksha, liberation. The removal is accomplished through the realisation of

the Self which is the sole reality. The vicious cycle of life and death is

dependent on the law of cause and effect. As long one identifies with causality

which is illusory (avidyaka), there is no end to samsara.

We can say the cause of birth and death is ignorance (avidya). The ultimate

truth is causeless; it is not dependent upon anything for its existence. When

one exercises discrimination (viveka) between what is real and illusory, one

becomes detached (vairagya) and knowledge (jnana) arises.

 

According to the sages, the thirst for a ‘cause’ ceases when we attain the Truth

or highest knowledge. The one aim of Vedanta, therefore, is the eradication of

maya or avidya. We do not ‘attain’ self-realisation— it is already available and

at all times self-evident. What we are required to do is remove avidya which

obscures self-knowledge. The ultimate reality is not the fruit of activity, all

that is required is the removal of ignorance through knowledge.

 

Reality is not dependent on impermanent forms for its existence. What is it

which transcends time and space? Wherever we are and whatever the time, the

principle of reality remains one and the same. It is ‘one without a second’.

Bhagavan differed from the conventional emphasis on maya as an independent

entity or sakti. He referred to it as non-existent. It was not something which

had the power to create illusion. He said, like Shankara, that maya was mithya,

that is, non-existent and this subtle understanding is at the root of his

teaching.4 If, in the first place maya was non-existent, where is the question

of illusion? If there is no illusion, where is the question of moksa? You are

already That, Tat twam asi.

We leave the final word to Sri Jnanadeva who wrote in his Amritanubhava:

“If the ignorance, because of its own state of ignorance cannot know itself, how

can it testify its own existence?

Therefore, were it asserted that ignorance makes itself known by itself, such a

conflicting assertion would make the one asserting to observe silence.

The only knowing one is the Atman and if he is fooled by ignorance, then who

will take note of that ignorance?

If it (ignorance) cannot for its own sake render the knowing one (Atman) not

knowing (ignorance) then one ought to feel ashamed of calling such (as)

ignorance.

Were the sun to be swallowed by the clouds, by whose light the clouds would be

visible? (Or) if sleep overpowers the sleeper, who would enjoy the sleep?”

 

 

 

 

Explore your hobbies and interests. Click here to begin.