A
Avidya and Maya are not synonymous
terms in SaIikara-Vedanta. It is some post-Sali.kara's
Vedantins who have treated A vidya and Maya to be
identical (see para 21). Nor has Maya been even
treated as a statement of contradictions involved in our
experience of the world and in our knowledge of it,
as some are tempted to explain it. The word
'anirvachanlya' may have been perhaps responsible for
the formulation of such a theory (see para 21 sequel).
A vidya is subjective and has been explained by
Sailkara as the natural tendency of the mind to
superimpose the Self and the not-self on each other,
while Maya is the name given to Pralqti or name and
fOlm in seed form, which gives rise to all the different
phenomena.
A
Avidya and Maya are not synonymous
terms in SaIikara-Vedanta. It is some post-Sali.kara's
Vedantins who have treated A vidya and Maya to be
identical (see para 21). Nor has Maya been even
treated as a statement of contradictions involved in our
experience of the world and in our knowledge of it,
as some are tempted to explain it. The word
'anirvachanlya' may have been perhaps responsible for
the formulation of such a theory (see para 21 sequel).
A vidya is subjective and has been explained by
Sailkara as the natural tendency of the mind to
superimpose the Self and the not-self on each other,
while Maya is the name given to Pralqti or name and
fOlm in seed form, which gives rise to all the different
phenomena.
A
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