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Direct Knowledge
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Madhusudanal says that the impression of avidyā is without any material cause, just as the destruction (dhvamsa)of a thing. But, destruction is a negation. It cannot be compared with a positive phenomenon.
Another example, that is cited relates to a person, who knows clearly that the moon is one, yet, he perceives two moons out of the defective vison. This simile also is defective. The appearance of two moons is caused by the defect in vision. In the present case no defect is possible as there is no more avidyā. The simile of burnt cloth also suffers from the same defect, moreover avidyā has no parts.
According to another view avidyā has many forms. Out of them one form lasts even when Brahman is realized; just as the generic character lasts even when the individual is no more. This is a confusion of the conceptual and physical existences. The generic character is merely conceptual. Its existence or nonexistence does not depend upon the physical existence or otherwise of a thing. But, avidyā, with all its forms, stands on the same level of existence. Moreover, if a portion of avidyā lasts even after realization, it will remain for ever.
Madhusūdana gives another explanation that māyā has many powers. Some of them are removed by realization while others subsist even after that. Avidyā also exists along with the remaining powers. This explanation is logical but, goes against the Vedantic conception that avidyā is removed totally by realization. Moreover, the Vedānta will have to find out another source for the removal of avidyā with a remaining power, as realization is not sufficient to put it away.
The Jaina theory of Arhat is more clear in this respect. An Arhat destroys the four karmans only. At which he attains full knowledge, full perception, complete happiness and full energy. The remaining four karmans are already there. They are responsible for keeping the body and meeting physical necessities. These four karmans are removed when their term 1. Advaitasiddhi p. 889
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