Maya

[sravna]

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I start this thread which welcomes new insights into the concept of maya, with a classical description of it:

"In Advaita Vedanta philosophy, māyā is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. māyā is held to be an illusion, a veiling of the true, unitary Self — the Cosmic Spirit also known as Brahman. The concept of māyā was introduced by the great ninth-century Hindu philosopher Adi Shankara.[SUP][2][/SUP] He refuses, however, to explain the relationship between Brahman and māyā.[SUP][3][/SUP]


Many philosophies and religions seek to "pierce the veil" of māyā in order to glimpse the transcendent truth from which the illusion of a physical reality springs, drawing from the idea that first came to life in the Hindu stream of Vedanta.

Māyā is a fact in that it is the appearance of phenomena. Since Brahman is the only truth, māyā is true but not the truth, the difference being that the truth is the truth forever while what is true is only true for now. Since māyā causes the material world to be seen, it is true in itself but is untrue in comparison to the Brahman. On the other hand, māyā is not false. It is true in itself but untrue in comparison with the absolute truth. In this sense, reality includes māyā and the Brahman. The goal of spiritual enlightenment ought to be to see Brahman and māyā and distinguish between them. Hence, māyā is described as indescribable. Māyā has two principal functions: one is to veil Brahman and obscure and conceal it from our consciousness; the other is to present and promulgate the material world and the veil of duality instead of Brahman. The veil of māyā may be pierced, and, with diligence and grace, may be permanently rent.

Consider an illusion of a rope being mistaken for a snake in the darkness. Just as this illusion gets destroyed when true knowledge of the rope is perceived, similarly, māyā gets destroyed for a person when they perceive Brahman with transcendental knowledge. A metaphor is also given — when the reflection of Brahman falls on māyā, Brahman appears as God (the Supreme Lord). Pragmatically, where the duality of the world is regarded as true, māyā becomes the divine magical power of the Supreme Lord. māyā is the veritable fabric of duality, and she performs this role at the behest of the Supreme Lord. God is not bound by māyā, just as magicians do not believe the illusions of their own magic".

 

[sravna]

To me the concept of maya is as important as that of brahman. Let's particularly dwell into the relationship between brahman and maya which the introduction says that even Sankara has refused to talk about.

Let's dwell specifically on:

1) Is maya a power of brahman or
2) Is maya, brahman in disguise? In other words when the truth is veiled we call it the reality as maya or
3) Is maya something subordinate to brahman?

For a start we will focus on the above questions. The views of the learned members are welcome.

So dear members, your views on how maya and brahman are related?

 

[Visalakshi Ramani]

If the Potential energy is Brahman

then the kinetic energy is Maya.

 

[sravna]

If the Potential energy is Brahman

then the kinetic energy is Maya.

Very very interesting and looks like a profound point.

 

[Visalakshi Ramani]

Also the P.E + K.E = a constant always.
(The Law of Conservation of Energy.)

So if it is 100% maya the brahman will be 0%
and the person is immersed in avidhya or ignorance.

On the other hand if the Brahman is 100% then the maya will be 0%

This is the case of a gnaani who has conquered all delusions.

But both these cases are very very rare.

Most of us have different % of these two and are at different levels of spiritual evolution!

 

[C RAVI]

Wonderful explanation about Maya in post #1, Shri Sravna...Perfectly worded.

What else way can we expect contradiction of any sort for the above? For me, the above is extensive and clear explanation about MAYA, her purpose and her strength.

MAYA is real to serve it's purpose and unreal to create delusion similar to the eye wash tricks of the Magician, posing challenges to souls to wade through and realize Brahman.

Just believing and accepting Brahman can not make one a realized soul. The total self realization by one's heart and mind, having undergone the various purification process alone can make one a realized soul. And it's not so easy to achieve unless one could free one self from the influences of MAYA.


We all can understand that millions of money alone can not make us happy. We all can accept that many near and dear ones around us alone can not guarantee happiness for ever. We all can readily accept that with nothing we can never have even a slightest happiness. Than where is the happiness for people to ever be relieved from worries and pains? Can we all ignore to yearn for anything and just live, simply roaming around without any work, relationships, responsibilities and still feed our individual self with whatever plants, trees and animal can offer?

Can we all readily accept to go in isolation and live a life of a hermit? So that there would not be any commitment, responsibilities, desires etc.etc., that are the causes of pains and suffering.

MAYA plays a major role for the very purpose of this creation. Dose not matter what's our level of understanding of MAYA, Spirituality, Brahman, lower/higher reality etc..etc..our souls can not simply qualify as a realized soul conquering the tricks of MAYA.

The only way is resorting to Spirituality and making attempts towards purifying our senses. Through spirituality attaining a composed mindset and the tendencies that would help us to relieve from the chained links of KARMA, in due course of time (birth/rebirth). Until we could understand and achieve the true happiness without any sense of dejection and bitterness, conquering the temptating, threatening and confusing tricks of MAYA.


Shri Sravna, before posting my above views, I found your post #2.

Kindly allow me to express my views, though I am not a learned person.

1) Is maya a power of brahman or

- YES, Maya is a power tool, created by Brahman and administered to perform with all her might, to server the very purpose of Brahman's creation.

2) Is maya, brahman in disguise? In other words when the truth is veiled we call it the reality as maya or

- Maya is an energy crated by Brahman. When the truth is veiled, conquering MAYA, one can find the reality - Brahman.

3) Is maya something subordinate to brahman?

- Yes, MAYA is subordinate to Brahman. She can not influence Brahman. She is meant to influence the physical creation of Brahman. She is the all pervading energy in this physical creation that restricts the spiritual growth of the souls. The soul can not conquer her unless the soul attains the highest spiritual level (having experienced everything) and obtains the Grace of Brahman.

 

[sravna]

Also the P.E + K.E = a constant always.
(The Law of Conservation of Energy.)

So if it is 100% maya the brahman will be 0%
and the person is immersed in avidhya or ignorance.

On the other hand if the Brahman is 100% then the maya will be 0%

This is the case of a gnaani who has conquered all delusions.

But both these cases are very very rare.

Most of us have different % of these two and are at different levels of spiritual evolution!

This is wonderful stuff Smt. VR!

 

[sravna]

Wonderful explanation about Maya in post #1, Shri Sravna...Perfectly worded.

Dear Ravi,

The text is from Wikipedia! I will give my views on your points shortly.

 

[Visalakshi Ramani]

மாயையின் சக்தி.



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

நீண்ட நெடிய பயணம் சென்றனர்,
நீல வர்ணனும் நாரதரும் ஒருநாள்.
“நீர் வேட்கை மிகுந்து உள்ளது!
நீர் கொண்டு வாரும் நாரதரே!”

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

இருவரும் கூடி இன்புற்றிடவே,
பிறந்தன பலப் பல குழந்தைகள்.
கொடிய நோய் ஒன்று தோன்றியது;
நொடியில் மரணம் விளைவித்தது!

“வேறிடம் போவோம்” எனக் கூறி
வேகமாகக் குடும்பத்துடன் செல்ல,
பொங்கிய ஆற்று நீர் அனைவரையும்
எங்கோ இழுத்துச் சென்று விடவே,

தனித்து விடப்பட்ட நாரதர் கண்கள்
பனித்து அழுது புலம்பும் பொழுது,
“நீர் என்ன செய்து கொண்டுள்ளீர்?
நீர் கொண்டுவர இவ்வளவு நேரமா?”

“ஒரே நிமிடத்தில் இத்தனையும்
ஒருசேர நிகழ்ந்தனவா, இறைவா?
உன் மாயைக்கு ஒரு நமஸ்காரம்!
உனக்கு ஒரு கோடி நமஸ்காரம்!

மாயையை என்னிடம் நெருங்கிவிட,
மறந்தும் கூட நீ அனுமதியாதே!
மானிடர்கள் படும் துன்பங்கள்,
மாதவா! மலைப்பூட்டுதே!” என்றார்.

வாழ்க வளமுடன்,
விசாலாக்ஷி ரமணி.

 

[Visalakshi Ramani]

[h=1]மாயாவிலாசம்.[/h]

நர நாராயணர்களாக அவதரித்த இறைவன்,
வரங்கள் பலவற்றைத் தர விரும்பினாலும்,
இறைவனின் மாயா விலாசத்தை காணவே,
மறை முனிவர் மார்க்கண்டேயர் விழைந்தார்.

வீசும் காற்றாலும், பெய்யும் மழையாலும்,
வாசம் செய்து வந்த உலகமே மூழ்கிவிட்டது!
எங்கு நோக்கினும் சுழித்து ஓடும் நீர்தான்,
எங்குமே எதுவுமே காணப்படவில்லை!

பத்துக் கோடி ஆண்டுகள் தனிமையிலே
ஒற்றையாகச் சுழன்றவர் பிறகு கண்டார்,
ஆல் இலை மேல் ஒரு அழகிய குழந்தையை;
கால் விரலை வாயில் இட்டுச் சுவைப்பவனை!

தழுவ விரும்பி அதன் அருகே சென்றவரை,
முழுதுமாக கவர்ந்தது உள் மூச்சுக் காற்று.
முழு உலகமும் கண்டார் குழந்தையினுள்!
முழுதுமாய் வெளி வந்தார் வெளி மூச்சில்.

மீண்டும் குழந்தையைத் தழுவ முயன்றவர்,
மீண்டும் தன் ஆசிரமத்திலேயே இருந்தார்!
காற்று, வெள்ளம், மேகம், மழை, சுழல்கள்
பார்த்த எல்லாம் மாயா விலாசம் அல்லவா?

மாயையின் சக்தியை வெல்வது கடினம்.
மாலவன் பூரண அருள் இருந்தால் அன்றி
மாயையை வெல்லவே முடியாது என்று
மாதவனே தன் கீதையில் உரைக்கின்றான்!

வாழ்க வளமுடன்,
விசாலாக்ஷி ரமணி.

 

[Visalakshi Ramani]

[h=1]பிரம்மமும், மாயையும்![/h]


நிறைந்த சக்தியே பிரம்மம்; அதன்
சிறந்த வெளிப்பாடே மாயை ஆகும்!

இயங்காத சக்தி என்பது பிரம்மம்;
இயங்கும் சக்தி என்பது மாயை!

சலனமற்றது பிரம்மம் என்றால்,
சலனம் உடையது மாயை ஆகும்!

எரியும் நெருப்பு பிரம்மம் என்றால்,
எரிக்கும் சக்தி அதன் மாயை ஆகும்!

பிரம்மம் ஒரு முப்பட்டைக் கண்ணாடி;
பிறக்கும் வர்ண ஜாலமே மாயை ஆகும்.

படைப்புகளுக்குக் காரணம் பிரம்மம்;
படைப்புகள் என்னும் காரியம் மாயை.

காண முடியாதது பிரம்மம் ஒன்றே;
காணும் பொருட்கள் எல்லாம் மாயை!

என்றும் தனித்து நிற்கும் பிரம்மம் ;
என்றும் மனத்தை மயக்கும் மாயை!

தோற்றம் இல்லாதது பிரம்மம் என்றால்,
தோன்றி ஒடுங்குவது அதன் மாயை!

பாலும் நீரும் போலக் கலந்த இவற்றை,
பரமஹம்சர்களே பிரிக்க வல்லவர்.

வாழ்க வளமுடன்,
விசாலாக்ஷி ரமணி.

 

[Visalakshi Ramani]

Even the creator Brahma is not free from

delusions and jealousy.

Such is the power of MAYA!

மாயக் கண்ணன்.


கோபாலனுக்குப் பிடித்த உணவுகள்,
பால், தயிர், வெண்ணை இவைதானே!
கட்டித் தயிர் சாதமும், அதற்குத்
தொட்டுக்கொள்ள ஊறுகாயும்தானே!

மாடு மேய்க்கச் செல்லுவதே, கூடித் தன்
மற்ற நண்பர்களுடன் உண்பதற்காகவே!
ஒரு பிடிச் சாதம், ஒரு கடி ஊறுகாய்!
ஒரு அமிர்தமும் ஈடாகாது அன்றோ?

மணல் மேட்டில், யமுனா தீரத்தில்,
நண்பகல் வேளையில் உணவு உண்ண,
கன்று, மாடுகள் கண் காணாது செல்ல,
தன் நண்பரை விட்டுச்சென்றான் கண்ணன்.

திரும்பி வந்தால், மாயமாகி இருந்தனர்,
அருமை நண்பர்கள் அனைவருமே!
மாடு, கன்றுகளும் போனவைகளே;
தேடியும் கிடைக்கவில்லை எவையுமே!

மாயக் கண்ணனுக்கு, இது ஒரு சவாலா?
மாயப் பசுக்களாகவும், கன்றுகளாகவும்,
எத்தனை நண்பர்கள் காணவில்லையோ,
அத்தனை பேர்களாகவும் உருவெடுத்தான்.

என்றைக்கும் விட அன்றைக்கே அங்கு,
அன்பு ஆறு பெருக்கெடுத்து ஓடியது.
அண்ணன் பலராமன் கூடச் சற்றும்
அறியவில்லை, இந்த மாற்றங்களை!

ஒரு நாள் பிரமனது உலகில் எனில்
ஓராண்டு ஆகிவிடும் நம் உலகில்!
ஓராண்டு காலம், மாயக்கண்ணன் இந்த
ஓரங்க நாடகத்தை நடத்தி வந்தான்!

பிரமன் மறுநாள் பார்த்து, முற்றும்
பிரமித்து, மதி மயங்கி நின்றான்.
தான் மறைத்த அத்தனை பேர்களும்,
தன் கண் முன், பூலோகத்திலேயே!

அனைத்தும் அக்கண்ணனே என்றதும்,
மலைத்துபோய், விழுந்து வணங்கினார்.
“அகந்தையால் அறிவிழந்தேன்; நான்
அறியவில்லை, உம் மகிமைகளை.

பக்தியால் மட்டுமே அறியவல்லவரே!
பக்தியைத் தாரும்” என்று வேண்டினார்.
பிரமனின் மாயைகள் செல்லுமா, நம்
பிரமாண்ட நாயகன், கண்ணனிடம் ?

வாழ்க வளமுடன்,
விசாலாக்ஷி ரமணி.

 

[sravna]

1) Is maya a power of brahman or

- YES, Maya is a power tool, created by Brahman and administered to perform with all her might, to server the very purpose of Brahman's creation.

2) Is maya, brahman in disguise? In other words when the truth is veiled we call it the reality as maya or

- Maya is an energy crated by Brahman. When the truth is veiled, conquering MAYA, one can find the reality - Brahman.

3) Is maya something subordinate to brahman?

- Yes, MAYA is subordinate to Brahman. She can not influence Brahman. She is meant to influence the physical creation of Brahman. She is the all pervading energy in this physical creation that restricts the spiritual growth of the souls. The soul can not conquer her unless the soul attains the highest spiritual level (having experienced everything) and obtains the Grace of Brahman.

Dear Ravi,

The way I look at maya in a deep sense is the way Smt.VR portrays maya as essentially the same as brahman but I deviate from that analogy of VR, in that brahman's identity as maya co-exists with the original identity of brahman. In a very restricted sense the mirror image of self can be said to be maya and the self as brahman. We assume brahman to be inherently capable of this projection.

Let's have the perspective of brahman. Just as the side of the image is imaginary the reality is illusory on that side from the view of brahman. But we need that reflection to see ourselves or say know about ourselves. I want to reiterate the point I often emphasize that physical or relative reality shows how brahman derives its knowledge. I do not want to extend this analogy further but only use it for the above illustration.

So maya is the indispensable other side of brahman IMO and both the identities co-exist

 

[C RAVI]

Dear Ravi,

The way I look at maya in a deep sense is the way Smt.VR portrays maya as essentially the same as brahman but I deviate from that analogy of VR, in that brahman's identity as maya co-exists with the original identity of brahman. In a very restricted sense the mirror image of self can be said to be maya and the self as brahman. We assume brahman to be inherently capable of this projection.

Let's have the perspective of brahman. Just as the side of the image is imaginary the reality is illusory on that side from the view of brahman. But we need that reflection to see ourselves or say know about ourselves. I want to reiterate the point I often emphasize that physical or relative reality shows how brahman derives its knowledge. I do not want to extend this analogy further but only use it for the above illustration.

So maya is the indispensable other side of brahman IMO and both the identities co-exist

Shri Sravna,

Going by your observation and analogy I understand that, the souls are nothing but the mirror reflection of Brahman. And when the soul obtains realization, it understands that it is no different from Brahman. Having understood this the soul/reflection disappears and becomes one with Brahman (needing no rebirth) Am I right?

Isn't it MAYA that blind folds us with "I" consciousness and restricts us from realizing the true self?

So, isn't MAYA a type of energy the Brahman administers to play tricks with the souls and serve the very purpose of creation?

If I understood your views correctly, do you mean to say that MAYA is not a deliberate power tool of the Brahman to keep the souls ignorant and that it just happens to exist since Brahman exists BUT still leave Brahman unaffected by her?

If that is what is your point, do you mean to say that Brahman has no specific purpose of creating this physical world and the fact is that it just exists since Brahman exists, as his reflection?

If this is what you are implying, then why MAYA has to play tricks on souls and whence cometh the Evil?

Kindly clarify. I am much interested in this and need better understanding.

 

[sravna]

Ravi, I gave the analogy mainly to illustrate the perspective of brahman and how the identity of brahman as maya is an indispensable co-existence. Just like the existence of the mirror and the image. The other point I made was, it is through that self reflection that the knowledge of brahman exists. I would like to leave the analogy there.

Now since the existence of maya implies that the one is reflected as many and ecah one of the reflections has to realize that it is the one or it is the brahman. Isn't it the trick of maya that makes the reflections believe that the other reflections are true and that it is not One?

 

[Nara]

Dear sravna, do you know what Lord Sri Krishna says about Maya in Srimat BG? Please take a look....

 

[Visalakshi Ramani]

Brahman and Maya are the two sides of the same coin.

When we look at the still, silent and majestic HEAD
- the Brahman- the Maya vanishes.

But we are more happy and amused to see the wagging TAIL of Maya and forget that it is the the other side of the coin-the Brahman-that we must aim to see.

Unless Brahman Himself decides "to make us see the HEAD", we will never be able "to see it on our own efforts!"

Such is the power of Maya.

 

[renuka]

Dear Sravna,

Thanks for starting this thread.

Let me add this,from Pancadasi of Sri Vidyaranya Swami with commentary by Swami Swahananda of the Ramakrishna Math Chennai.

Maya conditions only part of the Absolute which becomes Isvara.
There is a school of thought that says that only the Bliss(ananda) aspect of Brahman is obscured by Maya,the Existence(Sat) and Consciousness(Cit) aspects are always evident.

The sruti says :Creation is only a quarter of Brahman,the other three quarters are self revealing(not dependent on Maya's effects for its revelation).
Thus does the Sruti say Maya covers but part of Brahman.

In the Geeta,Lord Krishna says to Arjuna:
The world is sustained by a part of Mine, indicating that the world is sustained by a part of the Lord.

 

[sravna]

Dear sravna, do you know what Lord Sri Krishna says about Maya in Srimat BG? Please take a look....

Dear Shri Nara,

Let me clarify something here. The purpose of the thread is to exchange one's thoughts on a very less understood subject to see if a better understanding can emerge. It is not easily accomplished and may create more confusion. But let's give it a try. We are not losing anything.

You are welcome to to quote the bhagvad gita and give your own comments too.

So let's do it in the spirit of co-operation and a genuine intent to learn.

 

[renuka]

taken from Panchadasi

Panchadasi puts forward the following theory with regards to Brahman, Jiva, and Prakrti. Jiva = individual soul; Prakrti = matter. Prakrti is not a product of Brahman; it is not a palpable real entity separate from Brahman.

It represents the Will (Iccha) of Brahman to create and this Will becomes (transforms into) the three gunas: Sattva, Rajas and Tamas which gel into material. Guna = mode.

When Prakrti is sattvic, it is called Maya; when it is dominated by Rajas and Tamas, it is called Avidya (nescience).
Maya is the mirror that reflects Brahman; the reflected image of Brahman is called Isvara who controls Maya. It is like the lady who carries the mirror in her purse.

The lady is Brahman, the mirror is maya and the lady's image in the mirror is Isvara. Sat Chit: Sat (Being) is Consciousness (Chit) and exercises its Will to create; therefore, it is Being, possessing and controlling maya, and becoming matter through the gunas.

On the other hand, Brahman is the subject; Avidya is the water-mirror; and Jiva is the inverted reflection of Isvara in water. What does it mean? Isvara's head is at a high point and man's head in the water-mirror is at the low point.

Isvara's consciousness is Pure Consciousness at the high point, while Jiva's consciousness is at the low point; there is a wide chasm (several degrees of separation) between these two entities. Man, as said before, is governed by ignorance (avidya), meaning that he identifies himself with the body and not with the soul (self) which is organically connected and related to Isvara.

This ignorance is both veiling and projecting (Avarana and Vikshepa). This ignorance veils Sat and Cit (Being and Consciousness) of Brahman and projects the phenomenal world by Vikshepa. Vikshepa: power of ignorance that causes the world seem real.

 

[sravna]

taken from Panchadasi

Maya is the mirror that reflects Brahman; the reflected image of Brahman is called Isvara who controls Maya. It is like the lady who carries the mirror in her purse.

The lady is Brahman, the mirror is maya and the lady's image in the mirror is Isvara. Sat Chit: Sat (Being) is Consciousness (Chit) and exercises its Will to create; therefore, it is Being, possessing and controlling maya, and becoming matter through the gunas.

Renuka, is panchadasi the work of Sankara?

 

[renuka]

Renuka, is panchadasi the work of Sankara?

here is the brief info:

http://www.vedanta.com/store/panchadasi.htm

Pancadasi of Sri Vidyaranya Swami
translation and notes by Swami Swahananda

The Pancadasi is a post-Sankara Advaita Vedanta classic within the Vedanta literature. It is regarded as a comprehensive manual of Advaita Vedanta. This is not an easy book to read for most people.

This work is a fourteenth-century Advaita classic by Vidyaranya Swami, on the metaphysics of Vedanta and the methods which lead to the realization of the Supreme Truth. Sanskrit text, English translation and notes based on the Tika of the eighteenth century philosopher Ramakrishna. Introduction by the noted Advaitic scholar T.M.P. Mahadevan.

The original text is given in Devanagari script followed by an English rendering which aims to be faithful to the spirit of the original rather than to the letter. Brief explanatory notes have been added whenever the terms and passages seemed obscure. An index to slokas and a glossary are appended at the end.

 

[sravna]

Panchadasi says:

"Maya is the mirror that reflects Brahman; the reflected image of Brahman is called Isvara who controls Maya. It is like the lady who carries the mirror in her purse.

The lady is Brahman, the mirror is maya and the lady's image in the mirror is Isvara. Sat Chit: Sat (Being) is Consciousness (Chit) and exercises its Will to create; therefore, it is Being, possessing and controlling maya, and becoming matter through the gunas."

Let me give my understanding of what Sankara would have meant. Whenever you are associated with maya there comes the deviation from the experience of pure sat-chit-ananda. Even saguna brahman has to have the perception of the physical world as he is a personal God.

But since saguna brahman is not affected by maya he does not see innumerable reflections but knows he is the only truth in the physical world. While jivas see other reflections also and believe in that truth. Let me put it this way. When brahman stands in front of the mirror he see only himself but when jivas stand in front of the mirror they see innumerable reflections. This is from saguna brahman's and jivas perspective.

 

[renuka]

Chapter 6 Panchadasi

Stanza 134
Without in anyway affecting the real nature of Atman,Maya creates the world.
It makes the impossible look possible.How astonishingly powerful Maya is.

Stanza 135
As fluidity is the nature of water,heat the nature of fire and hardness of stone,so the making of the impossible is the nature of Maya.
It is unique in this respect.

Stanza 136
The magic show looks wonderful and inexplicable as long as the magician is not directly known but when the magician is so known,the magic show as such and is no longer wonderful.

Stanza 137
Those who believe in the reality of the world regard the effects of Maya as wonderful.But since the nature of Maya itself is astonishing,one need not wonder at its power.

Stanza 138
By raising objections to the wonderfulness of Maya we do not solve the mystery.Besides we can also raise serious counter objections.
What is essential is what we should eradicate Maya by systemic enquiry.
Further arguments are useless, so do not indulge in them.

Stanza 139
Maya is the embodiment of marvellousness and doubt,the wise must carefully find out and make means to remove it.

Stanza 143
Even if all the learned people of the world try to determine the nature of this world,they will find themselves confronted at some stage or the other by ignorance.

Commentary:

At one stage or the other the scientist or the thinker faces a wall of mystery.The ultimate position reached by scholars at any time has this limitations that they cannot go beyond the point.
That is the effect of ignorance or Maya.

 

[renuka]

Panchadasi says:

"Maya is the mirror that reflects Brahman; the reflected image of Brahman is called Isvara who controls Maya. It is like the lady who carries the mirror in her purse.

The lady is Brahman, the mirror is maya and the lady's image in the mirror is Isvara. Sat Chit: Sat (Being) is Consciousness (Chit) and exercises its Will to create; therefore, it is Being, possessing and controlling maya, and becoming matter through the gunas."

Let me give my understanding of what Sankara would have meant. Whenever you are associated with maya there comes the deviation from the experience of pure sat-chit-ananda. Even saguna brahman has to have the perception of the physical world as he is a personal God.

But since saguna brahman is not affected by maya he does not see innumerable reflections but knows he is the only truth in the physical world. While jivas see other reflections also and believe in that truth. Let me put it this way. When brahman stands in front of the mirror he see only himself but when jivas stand in front of the mirror they see innumerable reflections. This is from saguna brahman's and jivas perspective.

Dear Sravna,

Owing to the Trigunamatmika effect of Maya as being the mirror..

Sattva Guna reflected in the mirror of Maya is Ishvara.
Rajo Guna reflected in the mirror of Maya is Jeeva
Tamo Guna reflected in the mirror of Maya is Prakriti.


Sravna..

There are 2 analogies to describe Jeeva

1)Pratibimba(Reflection in the mirror) analogy
2)Ghatakasa(space in the pot) analogy.

In the Pratibimba Analogy Jeevas are formed becos of the reflection of Rajo Guna in the mirror of Maya.

So Jeevas do not stand in front of the Mirror of Maya after they are formed but no doubt they are under the deluding effect of Maya.
The Jeevas are a reflection themselves.
Can a reflection stand in front of one mirror?
Not possible isnt it?

You can only see multiple reflections if you stand in between 2 mirrors.

But for all practical purposes Maya is just One Mega Mirror that causes the reflection of Ishvara,Jeeva and Prakirti.

Just to add:

taken from Sri Sathya Sai Gita..Q & A

Q)Is it possible to discover the begining or the end of Maya?
Can anyone know when Maya will end?

A)None can discover the begining of Maya.neither the personalized God(Ishvara),nor the individual self(jeeva) nor the objective world(Prakriti) can ever suceed in discovering the begining of Maya which brought them into existence and started the chain of
"act--consequence-act'
Nevertheless one can suceed in discovering when Maya will end!
When will it end?

When the objective world is ignored,set aside,denied or discovered to be immanent in the Divine,the jeeva is no more.
Ishvara(personalized God) is also superflous and disappears.And when the Ishvara has faded out,the Brahman alone is.
When a personalized God,jeeva and prakriti(the objective world) are non existent in the developed consciousness of man,Maya the progenitor of all three cannot persists.