Explain why māyā and avidyā are considered as anirvačaniya (indescribable) in Advaita Vedanta ?

Understanding Māyā and Avidyā

Māyā, in Advaita Vedanta, is not illusion in the sense of a complete non-existence. It is the power of Brahman that projects the world, creating the appearance of multiplicity from the underlying unity. It is often described as ‘neither being nor non-being’ (*na sat na asat*). It’s a positive misapprehension, a superimposition on Brahman.

Avidyā, on the other hand, is ignorance, the root cause of our suffering and attachment to the illusory world. It is the individual’s nescience that prevents the realization of the true nature of reality – the identity of Atman (the individual self) with Brahman. Avidyā is the limiting factor that creates the sense of individuality and separation.

Why are they Anirvačaniya?

The indescribability of *māyā* and *avidyā* stems from several factors:

• Transcendence of Dualities: Our language and thought are structured around dualities – existence/non-existence, real/unreal, cause/effect. *Māyā* and *avidyā* lie beyond these categories. To say *māyā* ‘exists’ would imply it has independent reality, which contradicts the Advaita view of Brahman as the sole reality. To say it ‘doesn’t exist’ would deny the apparent reality of the world.
• Sublation (Vyavahārika & Paramarthika): Advaita distinguishes between two levels of reality: *vyavahārika* (empirical reality) and *paramarthika* (ultimate reality). *Māyā* operates at the *vyavahārika* level, creating the world we experience. However, from the *paramarthika* standpoint, it is ‘sublated’ – meaning it appears real but is ultimately unreal. This sublation makes it impossible to definitively categorize it.
• Limitations of Cognition: Human cognition is limited by the mind and senses, which are themselves products of *māyā*. Therefore, the mind cannot grasp that which is the source of its own limitations. Trying to describe *māyā* or *avidyā* is like trying to see your own eyes.
• Non-Objectifiable Nature: *Māyā* and *avidyā* are not objects of perception or inference. They are not ‘things’ that can be studied or analyzed. They are principles that explain the nature of reality, not components *within* reality.

Implications of Indescribability

The *anirvačaniya* nature of *māyā* and *avidyā* has significant implications for spiritual practice:

• Neti Neti Approach: The Advaita path often employs the *neti neti* (“not this, not this”) approach to understanding Brahman. Similarly, understanding *māyā* and *avidyā* requires negating all possible descriptions, recognizing their limitations.
• Importance of Direct Experience: Since intellectual understanding is insufficient, the realization of the true nature of reality requires direct experience (*anubhava*) through practices like meditation and self-inquiry.
• Transcending Conceptual Thought: The indescribability highlights the need to transcend conceptual thought and access a state of consciousness beyond the limitations of the mind.