Maya

[C RAVI]

Share:

Facebook X (Twitter) WhatsApp Email Share Link

Shri Sravna,

So, you mean to say that, the presence of MAYA is nothing but the presence of Nirguna Brahman in this physical world with time constrained. And that, the Nirguna Brahman is identified as such in a timeless realities, beyond our physical world of time and space limitations.

Am I right?

 

[sravna]

To sum up, we have the general equation:

(Nirguna) brahman (1) + reflection (2) = jivas and physical reality (3)

(1) is nirguna brahman and
(2) and (3 ) is maya
(1) with (2) is saguna brahman
So we see nirguna brahman and maya are disconnected concepts each implied in a certain reality. Thus the general equation is only to show that nirguna barhman and maya are disconnected concepts. The equation does not signify anything at work.

In the physical perspective , the equation becomes,
reflection ( of brahman) = jivas and physical reality

Nirguna brahman doesn't come into this equation

Nirguna brahman is the sole reality in the absolute reality.

One cannot exist in both the realities and depending on the reality, the nature of brahman is decided.

 

[sravna]

Dear Ravi,

Everything in the final analysis is only brahman. But depending from what angle we see we use the appropriate concepts. The concept of nirguna brahman is for the absolute reality and similarly the concept of maya is for the physical reality. What I mean is we cannot mix both.

 

[saidevo]

namaste shrI Sravana and others.

With due recognition to your enthusiasm of thinking up original explanations, Sravana, I needs must point out, when compared to what is taught in our texts, your explanation in post #29 suffers from the following deficiencies:

We can consider the knowledge finally gained in the physical world and that of brahman as equivalent expect that the receptacle or recipient of the knowledge in the former case has a transient existence. The former is a time bound version while the latter is a timeless version. So you can say the former is projected by the latter or the former is the mechanism of the latter depending on what perspective you want to use.

• Firstly, Sravana, any knowledge of the physical world, which is a delusion of mAyA can only be avidyA, and does not qualify to equal the knowledge of brahman/Atman, which is known as jnAnam. Thus, avidyA and jnAnam can never be considered as equivalent, although they are related and exist in a mixture at different levels of the jIvas.

• Secondly, a 'transient existence' such as a jIvAtman, is not at all required to complete a course in avidyA and gain full knowledge of the physical world. This is the reason that even people who are illiterate by the standards of worldly knowledge can--and have--become jnAnis.

• We as jIvAtmas are placed in this birth in a situation dictated by our pUrva-janma karma, at a specific level of avidyA--as worldly knowledge, and jnAnam--as knowledge of the Self (of which wisdom is a component). If we seek to gain complete knowledge of the world, prior to or side by side gaining knowledge of the Self, we would only be stuck in the samsAra--world process, and the endless cycle of rebirths. With every rebirth, IMO, we should strive to increase our jnAnam, after getting prepped in it in this birth.

• That brings us to the issue of the level of worldly knowledge of those who are perceived to be jnAnis (I said perceived because jnAnis never identify themselves as such). A jnAni by virtue of his/her sAdhana, gains siddhis--spiritual powers, which they can use, if a need arises to 'plug in' and access any specific area of worldly knowledge. For example, if a jnAni's opinion is sought about a worldly affair or a scientific experimental result (such as those neuroscience or quantum physics), the jnAni may not have the knowledge at hand, but can 'plug/tune in' to it. As against this situation in kaliyuga, RShis in the earlier yugas such as VasiShtha, VishvAmitra or DroNAchArya got themselves well trained in and employed the vidyAs of the world, but knowing that they all amount to avidyA in the end, never prescribed them for a saMnyAsi in search of jnAnam.

• As quoted by smt.ReNukA in post #25, neither the Ishvara nor any jIvAtma (since prakRuti is jADa--insentient, so I am not including it) can fathom the origin of mAyA. This is perhaps a reason that even Shiva, ViShNu and BrahmA who comprise our Trinity, and the ubiquitous goddess ShaktI are portrayed in our purANas to be constantly doing dhyAnam--meditation on their own immanent Atman.

I understand that the mirror analogy poses the problem of multiple images. ReNukA's analogy of mAyA as triguNAtmika prism is better, but IMHO the reflection of sun on the moving waters of a river or the boiling currents of ocean could be a better analogy.

Since creation has arisen due to disturbances in the triguNa-balance of prakRuti, reflection of Ishvara in the currents of prakRuti would be many and distorted. Since each of these reflections has been imparted with the reflected consciousness of Ishvara in varying degrees, the reflections form multiple jIvAtmas.

I have a question for smt.ReNukA and other participants who might choose to answer it:
Is mAyA a chaitanya--sentient, or jaDa--insentient entity? What do our texts say about it? My doubt arises when I find that goddess ShaktI is equated with mAyA and prakRuti.

 

[sravna]

Dear Shri Saidevo,

Let me confess that I am an illiterate as far as real textual knowledge is concerned. That is the reason I try to go by common sense reasoning based on my rudimentary knowledge. So you may find lapses in my explanations when compared with what is stated in the texts. But not being a scholar also has its advantages. You are less influenced by thinking of others on the subject and hence you are not going to repeat the same logic.

Anyway criticisms are always welcome and I am happy that you have explained the reasons for your criticisms. That IMO paves the way for a healthy discussion

 

[renuka]

I have a question for smt.ReNukA and other participants who might choose to answer it:
Is mAyA a chaitanya--sentient, or jaDa--insentient entity? What do our texts say about it? My doubt arises when I find that goddess ShaktI is equated with mAyA and prakRuti.

dear Saidevo ji,

Maya is the Shakthi/Power/Energy of Brahman.

Bhagavad Geeta 7.14
daivī hy eṣā guṇa-mayīmama māyā duratyayāmām eva ye prapadyantemāyām etāḿ taranti

​

daivī — transcendental; hi — certainly; eṣā — this; guṇa-mayī — consisting of the three modes of material nature; mama — My; māyā — energy; duratyayā — very difficult to overcome; mām — unto Me; eva — certainly; ye — those who; prapadyante — surrender; māyām etām — this illusory energy; taranti — overcome; te — they.

TRANSLATION​

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

From a technical point of view Energy is active and exerts cause and effect.

So I personally feel Maya which is the progenitor of Ishvara,Jeeva and Prakirti(Nature) is not inert.

The energy of the Lord is of two types:

1)Higher(Para)
2)Lower(Apara)

Bhagavad-gita [7.4-5] "This inferior energy comprised of earth, water, fire, air, ether, mind, intelligence and false ego--altogether these eight elements comprise My separated material energies." "Besides this inferior nature, there is a superior nature of Mine, which are all the living entities who are struggling with material nature and are sustaining the universe."

I will have to add this;
http://www.advaita-vedanta.org/kramakrishna/unit_14.html

http://www.yoga-philosophy.com/eng/prakriti.htm

jagat is of the gross form. mAyA is of the seed form and is the power of Brahman. The jagat is an outward expression of names and forms, emotions of happiness and sorrow and attachment - all resulting from mAyA. mAyA is triguNAtmika - triad of three guNas ( satva, rajas and tamas).

Krishna describes this mAyA as two kinds - parA prakriti and aparA prakriti (gIta 7-4,5). aparA is of the lower form and parA is of the higher form;aparA prakriti is kAraNa for the jagat and parA prakriti is the kAraNa for the jIvas.

Jada-prakriti or material nature, is the inferior energy of the Supreme Lord, because it is composed of inert matter and analysed in Shankya to be of 24 material elements.


Just to add :You wrote

My doubt arises when I find that goddess ShaktI is equated with mAyA and prakRuti

This could help clear the doubt.
The inner meaning of the Navaratri festival was explained by Bhagavan Baba in His discourse in
the Prasanthi Mandir on September 27, 1992.

In the course of His discourse, Bhagavan Said:

When a reference is made to Devi, it signifies the unified form of Durga, Lakshmi and Saraswati. The three together represent Shakti. Shakti is the energy that account for all the phenomena of nature (Prakriti). Nature is energy and the controller of that energy is the Lord.

Nature (Prakriti) is make up of the three qualities, Sattva, Rajas and Tamas.

Saraswati represents the Sattva guna, Lakshmi represents the Rajo Guna and Parvati represents the Tamo Guna.

As Prakriti (nature) is made up of these three qualities ( Sattva, Rajas and Tamas), to get control over Nature, man has been offering worship to Durga, Lakshmi and Saraswati. These are not goddesses but deified symbols of the three qualities.

 

[sravna]

The physical reality and the spiritual reality being fundamentally different the concept of brahman varies. The concept of brahman based on power and the concept of brahman based on consciousness IMO are ways of looking at brahman. But I think there is also a connection or bridge between the two realities in the concept of saguna brahman. The saguna brahman in spirit is spiritual and in form is physical.

 

[vgane]

I am not learned as the rest of the group...I can relate Maya to the optical illusion phenomenon...Like creating an illusiion of water body in a desert where there is none..For me Maya is a mirage...Brahman is Science, the ultimate truth

 

[renuka]

I am not learned as the rest of the group...I can relate Maya to the optical illusion phenomenon...Like creating an illusiion of water body in a desert where there is none..For me Maya is a mirage...Brahman is Science, the ultimate truth

Maya is the Mirage of Existence that gives no water yet we drown in it.

 

[sravna]

Dear Shri Saidevo,

Here are my replies:

• Firstly, Sravana, any knowledge of the physical world, which is a delusion of mAyA can only be avidyA, and does not qualify to equal the knowledge of brahman/Atman, which is known as jnAnam. Thus, avidyA and jnAnam can never be considered as equivalent, although they are related and exist in a mixture at different levels of the jIvas.

I am only saying that in the physical world, one gets finally realized and that knowledge is the knowledge of brahman.

• Secondly, a 'transient existence' such as a jIvAtman, is not at all required to complete a course in avidyA and gain full knowledge of the physical world. This is the reason that even people who are illiterate by the standards of worldly knowledge can--and have--become jnAnis.

We may not know that such a soul would indeed have gone through a course in worldly knowledge. At least it would seem fair to me that the experiences of all the souls are equivalent.

• We as jIvAtmas are placed in this birth in a situation dictated by our pUrva-janma karma, at a specific level of avidyA--as worldly knowledge, and jnAnam--as knowledge of the Self (of which wisdom is a component). If we seek to gain complete knowledge of the world, prior to or side by side gaining knowledge of the Self, we would only be stuck in the samsAra--world process, and the endless cycle of rebirths. With every rebirth, IMO, we should strive to increase our jnAnam, after getting prepped in it in this birth.

IMO we can gain and do gain jnanam though our worldly experiences also, just like the moral in a story.

• That brings us to the issue of the level of worldly knowledge of those who are perceived to be jnAnis (I said perceived because jnAnis never identify themselves as such). A jnAni by virtue of his/her sAdhana, gains siddhis--spiritual powers, which they can use, if a need arises to 'plug in' and access any specific area of worldly knowledge. For example, if a jnAni's opinion is sought about a worldly affair or a scientific experimental result (such as those neuroscience or quantum physics), the jnAni may not have the knowledge at hand, but can 'plug/tune in' to it. As against this situation in kaliyuga, RShis in the earlier yugas such as VasiShtha, VishvAmitra or DroNAchArya got themselves well trained in and employed the vidyAs of the world, but knowing that they all amount to avidyA in the end, never prescribed them for a saMnyAsi in search of jnAnam.


As I said, the inclination to be a jnani may indicate that he has already gone through the previous stages.

• As quoted by smt.ReNukA in post #25, neither the Ishvara nor any jIvAtma (since prakRuti is jADa--insentient, so I am not including it) can fathom the origin of mAyA. This is perhaps a reason that even Shiva, ViShNu and BrahmA who comprise our Trinity, and the ubiquitous goddess ShaktI are portrayed in our purANas to be constantly doing dhyAnam--meditation on their own immanent Atman.

Is it not the case that maya has no origin?

I understand that the mirror analogy poses the problem of multiple images. ReNukA's analogy of mAyA as triguNAtmika prism is better, but IMHO the reflection of sun on the moving waters of a river or the boiling currents of ocean could be a better analogy.

Possibly. But I wanted to bring out how the veiling effect does not affect brahman even though the projecting effect is at work. In other words, the physical reality is there but brahman sees oneness.

 

[S.Ramanathan]

நீர் நிலையை அடைந்த நாரதர்;
நிகரற்ற ஓரழகியைக் கண்டார்.
அவளும் இன்சொல் பயிலவே,
அவரும் மதி மயங்கலானார் .

Naradhar oru brahmmachary. Avaryum vittuvaikkavillaya bagavan krishnar mayai enra porvaiyil. Enney krishnanin leelai. Ellam maya, maya.

 

[saidevo]

namaste everyone.

I have attempted the following analogies with some 'commense sense reasoning'. Sravana and others are most welcome to evaluate them and give their feedback.

Analogies to explain the relationships of entities involved in creation

This universe, as we see and experience it, is the result of involvement of five entities: nirguNa brahman (NB), saguNa brahman (SB), mAyA, jIvAtmas, and prakRuti. We can think of some analogies in the context of our modern world to explain the relationships that exist between them. As with all analogies, each has its limit that cannot be stretched. We should also note that except NB all other entities exist only as practical reality (PR)--not absolute reality (AR).

The database analogy

In a relational database management system (RDBMS) there are entities, relationships and attributes. An entity is an independent existence that is captured in a table. A relationship captures how entities are related to each other. Attributes are names that identify different features of an entity. Entities are arranged in a hierarchy.

Three kinds of relationships exist between the entities:
one-to-one relationship
one-to-many relationship
many-to-many relationship.

• One-to-one relationship is like every child having only one mother.
• One-to-many is like a mother having many children. Here the relationship is one-to-one between a child and mother, and many-to-one between the children and their mother.
• many-to-many is like a student having many lecturers in a college and each lecturer having many sets of students to teach.

Using this relationship model,
One-to-one relationship exists between
• NB and SB (in PR);
• NB and jIvAtman (who in AR is identical to NB as Self);

• SB and mAyA; (as mAyA is inherent in NB, there is no relationship there).
• SB and prakRuti (which is another face of mAyA, so no relationship between mAyA and prakRuti);

One-to many relationship exists between
• NB and jIvas (in PR);
• NB and the individual deities of SB (in PR);

• SB and its individual deities;
• SB and jIvas;
• prakRuti and jIvas;

Many-to-many relationship exists between
• jIvas (when related to each other in PR);
• jIvas and deities of SB;
• jIvas and the three guNas of prakRuti;
• jIvas and mAyA (which whose two faces are prakRuti--objective, and avidyA--subjective);

The object-oriented programming analogy

In OOP, there is a superclass at the apex of the hierarchy from which all its subclasses are derived. The superclass has only the minimum attributes to define the entity. These attributes are inherited by subclasses, with addition of their own attributes. The superclass subsumes all its subclasses.

Two kinds of relationships exist between classes in OOP:
is-a relationship
has-a relationship.

• When a class D is derived from a superclass B, they have an is-a relationship: that is, D is-a B. Concept D is a specialization of concept B. while concept B is a generalization of the concept D. As an example, apples and oranges are specialization of fruits, which as a general concept subsumes all fruits, so an apple is-a fruit and so is an orange.

• Has-a relationship arises when a class subsumes another class. In this case, the subsumed class becomes an attribute of the class that subsumes it. Multiple has-a relationships will combine to form a possessive hierarchy. As an example, a house subsumes the bathroom, where bathroom becomes one of the member objects that constitute the house.

Using this relationship model,
is-a relationship exists between
• NB and SB, NB and jIva, prakRuti and mAyA, mAya and avidyA, and so on.

and has-a relationship exists between
• SB and mAyA, SB and the individual deities, jIva and mAyA, and so on.

There could be other analogies too:

• mAyA is like a computer software that processes the inputs from prakRuti and avidyA from jIva and creates the world as its output. Although mAyA is said to create the world, it is actually the programmer--SB--behind it who is the author of creation.

• mAyA is a firewall that NB sets up, delegating SB to deal with it. In order to 'access' NB and realize it as their immanent Self, jIvas have to get past this firewall, relinquishing their input of avidyA that causes worldly desires to spring up.

• The Hindu classical ghaTa-AkAsha--space and the pot, analogy seems to be the best of all analogies. As a modern equivalent, we might think of mAyA as a virtual grid or matrix placed over the infinite consciousness that is Brahman: this creates the effects of time and confined space and gives rise to forms and names that limit brahma-chaitanya to the chaitanya-jaDa--sentient-insentient units of existentence in this world.

 

[sravna]

Dear Shri Saidevo,

A very good attempt. Mainly, you have simplified things and presented the problem in an understandable way. So the problem is that we have these five entities of NB, SB, maya , Jivas and prakruti and two realities PR and AR.. What relationships exist among the entities? The analogies are novel and the assignment of relationships is also what I think it is, though my opinion differs in the role assigned to maya.

Let me think of other analogies too.

 

[ozone]

Dear Sri saidevo,
Your Post #62. Nice attempt.
I have the following clarifications or differences.
you say:
mAyA is inherent in NB, there is no relationship there
I feel the other way; NB is attributeless, hence no mAyA and hence no relationship
mAya is present in SB and is a one-to-one.
I couldnt understand the definition of aVidyA as a face to mAyA. Isnt mAyA defined as a perception coming out of aVidyA?

mAyA is a firewall that NB sets up, delegating SB to deal with it. In order to 'access' NB and realize it as their immanent Self, jIvas have to get past this firewall, relinquishing their input of avidyA that causes worldly desires to spring up.
is a nice analogy. (We need to become hackers to get past it)

 

[C RAVI]

Dear Sri saidevo,
Your Post #62. Nice attempt.

I couldnt understand the definition of aVidyA as a face to mAyA. Isnt mAyA defined as a perception coming out of aVidyA?

Shri Ozone,

I have the same question..

Shri Saidevo,

Avidya is the cause of restrictions in self realization and MAYA is the perpetrator of Avidya/Ignorance. Isn't it?

 

[renuka]

I couldnt understand the definition of aVidyA as a face to mAyA. Isnt mAyA defined as a perception coming out of aVidyA?

SaiDevo Ji is right.

Let me elaborate by text from Pancadasi

Before that please note that the usage of Prakirti here is to denote the Primordial Substance.

Chapter 1

Stanza 15
Prakirti(Primordial substance) is that in which there is reflection of Brahman is composed of Sattva,Rajas and Tamas(In a state of homogenicity)
It is of 2 kinds.

Stanza 16
When the element of Sattva is pure,Prakirti is known as Maya; when impure(being mixed up with Rajas and Tamas) it is called Avidya.



Note: When the words Sattva,Rajas and Tamas are used in this context it is a characteristic manifestation of reality..Sattva is Intelligence,Rajas is Motion and Tamas is Matter.

Just to add..we all know that when there is equilibrium of the Sattva,Rajas and Tamas elements creation doesnt take place.

Only when there is an imbalance or a shift in its epicentre creation takes place.

So when the element of Sattva of Prakirti(Primordial Substance)is in the Pure unadultered state that is 100% Sattva.. Prakirti is known as Maya.

When there is admixture of Sattva with Rajas and Tamas elements in varying proportions Prakirti is called Avidya.

Avidya has 2 functions:

a)Avarana(The Power to Conceal)
b)Vikshepa(The Power to Project)




*Avidya should not be confused with the common usage of Avidya as being lacking in knowledge.

 

[sravna]

Let's see if things can be put into perspective further.

We have these five entities being NB, SB, Maya, Jivas and Prakriti. We have the following entities in these two realities definitely:

AR - NB
PR - Jivas and Prakriti

Now we are not sure where maya and SB should go. Since NB is the absolute and the only reality, we have to go by that reality for the real truth. By the above fact maya has to be NB as there is no other reality. But if it is or if it is in NB, it cannot be a cause of anything because NB doesn't cause anything. NB being the only reality it cannot be outside NB. So the irrefutable conclusion is maya is brahman though not NB.

Now the problem is how we reconcile NB and maya. It is for that we have the reality of SB, which connects two contradictory entities. At one end, it is in connection with NB and at the other it projects that spiritual reality of NB as physical reality. From jivas to SB to NB, each is a distinct consciousness. The consciousness of NB, encompasses all.

So we now have,

AR - NB
AR and PR - SB
PR- Jivas and Prakriti

Now where does maya fit in here?

Since we have maya as brahman and maya cannot be NB, our only conclusion is maya is SB and also the Jivas and prakriti and when maya disappears they become NB.

So we have,

AR - NB
AR and PR - SB ( maya)
PR - Jivas and Prakriti (maya)

 

[renuka]

Let's see if things can be put into perspective further.

We have these five entities being NB, SB, Maya, Jivas and Prakriti. We have the following entities in these two realities definitely:

AR - NB
PR - Jivas and Prakriti

Now we are not sure where maya and SB should go. Since NB is the absolute and the only reality, we have to go by that reality for the real truth. By the above fact maya has to be NB as there is no other reality. But if it is or if it is in NB, it cannot be a cause of anything because NB doesn't cause anything. NB being the only reality it cannot be outside NB. So the irrefutable conclusion is maya is brahman though not NB.

Now the problem is how we reconcile NB and maya. It is for that we have the reality of SB, which connects two contradictory entities. At one end, it is in connection with NB and at the other it projects that spiritual reality of NB as physical reality. From jivas to SB to NB, each is a distinct consciousness. The consciousness of NB, encompasses all.

So we now have,

AR - NB
AR and PR - SB
PR- Jivas and Prakriti

Now where does maya fit in here?

Since we have maya as brahman and maya cannot be NB, our only conclusion is maya is SB and also the Jivas and prakriti and when maya disappears they become NB.

So we have,

AR - NB
AR and PR - SB ( maya)
PR - Jivas and Prakriti (maya)

Dear Sravna,

Maya is the Power of Brahman.

 

[sravna]

Dear Sravna,

Maya is the Power of Brahman.

Dear Renuka,

Now one has to define what one means by power? Is it an attribute that causes something? Or is it a force like brahman but within it and subordinate to it?

 

[C RAVI]

Dear Renuka,

Now one has to define what one means by power? Is it an attribute that causes something? Or is it a force like brahman but within it and subordinate to it?

Shri Sravna,


I feel MAYA is the power of Brahman to serve the very purpose of existence of this physical world of Brahman. As such MAYA is subordinate to Brahman as she can never influence Brahman.

MAYA does not cause any thing. She just conceals the truth behind the screen (that is hidden deep within on self)

She is a power to facilitate illusions to exist. If one could overcome this interferences of MAYA one can see what is illusion and what is the reality

 

[renuka]

Dear Renuka,

Now one has to define what one means by power? Is it an attribute that causes something? Or is it a force like brahman but within it and subordinate to it?

Dear Sravna,

Chapter 13 Panchadasi which is a conversation between Sage Vasishtha and Lord Rama.

Sage Vasishta says about Maya

Stanza 29

This power is different both from its effect and also from its substratum.The blister(which is the effect) and the charcoal(the substratum) are cognized objects ;but the power to burn is inferred from the effect(viz, the blister).


Stanza 31
In the power there is neither form nor quality, as it is it remains.
It is therefore said to be beyond thought and description.

 

[sravna]

Sage Vasishta says about Maya

Stanza 29

This power is different both from its effect and also from its substratum.The blister(which is the effect) and the charcoal(the substratum) are cognized objects ;but the power to burn is inferred from the effect(viz, the blister).

Dear Renuka,

Charcoal has the quality to catch fire and a fire has the quality to cause blister. Though the power to burn is not a direct quality of charcoal it is still a secondary quality or attribute.

 

[sravna]

Dear Folks,

I have to bid adieu temporarily and hope to join you all soon.

 

[saidevo]

namaste shrI Ozone and shrI Ravi.

In response to your posts 64 and 65, here is how svAmi SivAnanda clarifies the nature of mAyA and avidyA in his book Vedanta for Beginners. This is in addition to smt.ReNukA's explanations from the text panchadashI.

avidyA and mAyA

• The causal body--kAraNa-sharIra of the individual soul--jIva, and of Ishvara is one and the same. In the jIva it is individual avidyA. Ishvara’s causal body is cosmic and is called mAyA.

• The jIva is called vishva, taijasa and prajna in the three states of waking, dreaming and deep sleep experiences, and the corresponding name for the Cosmic Principle is virAt, hiraNya-garbha and Ishvara. The kUTastha-Atman in the jIva is identical with Brahman, the Absolute.

• mAyA is triguNAtmika: tamoguNa is darkness and inertia; rajoguNa is passion and activity. sattvaguNa is divine light and purity.

• You cannot detect your own faults on account of the force of avidyA. avidyA is the name for mAyA in the individual or the jIva. You always think that you are free from defects, that you are full of virtuous qualities, that you are the most perfect man in the world. This is mAyA.

• mAyA is satya or truth for a worldly-minded man. It is anirvachanIya or inexpressible for a viveki or a man of discrimination. It is tuchCha or nothing for a liberated sage or jIvanmukta who is identifying himself with satchidAnanda brahman.

• vAsanas and tRuShNA--desires and cravings, can be destroyed in toto only by annihilating avidyA or AjnAna, the source for this saMsAra, just as a tree can be destroyed only by annihilating its root...avidyA can be destroyed by knowledge of the Imperishable or Brahman, and not by indiscriminate suppression of the senses.

• Destruction of avidyA will lead to the destruction of rAga-dveSha--likes and dislikes. rAga and dveSha are the modifications or effects of avidyA or ignorance.

• ajnAna is absence of the Knowledge of Brahman. Just as the trees born on the soil of the mountain hide the mountain, just as the clouds born through the sun’s rays hide the sun itself, so also ajnAna born from the shakti of Brahman hides the chaitanya or Brahman.

• ajnAna is twofold: tUla and mUla. tUla-ajnAna is ignorance in regard to the objects outside. mUla-ajnAna is ignorance covering the Self within.

• Mind is miniature-mAyA. When the functioning of the mind stops, and when the mind is dissolved into the Absolute, there is Self-realisation.

 

[Visalakshi Ramani]

“மாயையின் வயப்பட்டவர்களால்
மாயையை அறியவே முடியாது!”
கூறும் இறைவனிடம் நாரத முனிவர்
கூறினார்,”நானும் காணவேண்டுமே!"

Narada wished to witness the power of maya and

Lord granted his wish!

நீர் நிலையை அடைந்த நாரதர்;
நிகரற்ற ஓரழகியைக் கண்டார்.
அவளும் இன்சொல் பயிலவே,
அவரும் மதி மயங்கலானார் .

Naradhar oru brahmmachary. Avaryum vittuvaikkavillaya bagavan krishnar mayai enra porvaiyil. Enney krishnanin leelai. Ellam maya, maya.