origin-of-ignorance-avidya-advaita-vedanta-upanishads

Previous part 13, discerned difference between Consciousness (Brahman), and world of matter (jagat) which either has status of sentience (creatures) or insentience (rock).

Follow conversation attempts to resolve where is place for ignorance, if creator (Ishvara) is all-knowledge…

Student curiously inquires, “If the One (Ishvara) is intelligence and knowledge, where is the place for ignorance, which is the cause of much confusion and ignorance of the One? Where did it all begin? It seems to me there are two, ignorance and knowledge!”

” Ignorance has no real existence, nor is it the absence of knowledge.

It is an object of knowledge existing within time and space. It is something we are aware of.

For example we say “I know that I don't know how to fly an airplane“.

Our experience proves ignorance comes with birth.

As we learn, we come to know data facts and information. Then our ignorance vanishes.

So ignorance cannot be real. It is mithya, a dependent-reality or dependent-real, existing within a time frame.

Whereas knowledge is the One's nature. It does not come and go.

We are not talking about relative knowledge of objects.

We are speaking of knowledge in whose presence all mithya object knowledges are illumined.

Meaning it is the kind of knowledge which illumines knowledge of time, space and ignorance.

It is Limitless-Existence-Consciousness (satchitananda).

When reflected through our minds, it lights up both knowledge and ignorance, making us aware that we know or do not know.

As for the beginning of ignorance, tell me… since when do you not know Pali? “

“I have never thought of learning Pali language.”

” Obviously you cannot say when the language ignorance began.

If you wish however, you could learn.

With learning, the ignorance of Pali will definitely vanish.

Although ignorance has no beginning, it does have an ending.

What's more, once it goes, it never returns. “

Conversation continues in part 15 which will resolve contradiction between One and many. If all is One, then why do we see diverse forms?

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