Maya (माया) - Revision history

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Fordharma: /* Maya as Prakrti */ added content

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Maya as Prakrti: added content

Fordharma: /* Creation Involves both Ishvara and Maya */

2019-08-17T04:41:59Z

Creation Involves both Ishvara and Maya

Fordharma: /* Answers */

2019-08-16T18:30:59Z

Answers

Fordharma: /* Maya as Prakrti */ added content

2019-08-16T14:48:43Z

Maya as Prakrti: added content

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Fordharma: /* Creation Involves both Ishvara and Maya */

2019-08-11T17:37:49Z

Creation Involves both Ishvara and Maya

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 The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in manifesting the Jagat (the worlds or universe), as says Smrti, is called Maya (माया). Maya is inseparable from Ishvara. It is the knowledge of the concept of Maya that provides an answer to the question - "How can Brahman, which is unchanging, become the material cause of the Universe?"<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 53)</ref>
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 == References ==
 <references />

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 The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in manifesting the Jagat (the worlds or universe), as says Smrti, is called Maya (माया). Maya is inseparable from Ishvara. It is the knowledge of the concept of Maya that provides an answer to the question - "How can Brahman, which is unchanging, become the material cause of the Universe?"<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 53)</ref>
@@ Line 53: / Line 55: @@
 == References ==
 <references />

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 The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in manifesting the Jagat (the worlds or universe), as says Smrti, is called Maya (माया). Maya is inseparable from Ishvara. It is the knowledge of the concept of Maya that provides an answer to the question - "How can Brahman, which is unchanging, become the material cause of the Universe?"<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 53)</ref>
-== Causal Nature of Brahman ==
+== Non-causal Nature of Brahman ==
 Many references in Upanishads advocate that Brahman is not the cause of the perceived universe. For example
 * Brhdaranyaka Upanishad (2.5.19) states Brahman is without prior or posterior...
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 Brahman, as per any Vedanta siddhanta, does not by itself undergo any modification. In its nature, it is all-pervading Existence (सत् । Sat), which serves as the Adhisthanam (अधिष्ठानम् । substratum) for the name and form to be superimposed. The actual material cause (परिणाम-उपादानकारणम् । parinama upadana karana) is Maya, which superimposes, on the substratum (the unconditioned Brahman), the differentiated name and form on account of which we perceive a world of objects. The entity that visualizes and designs the names and forms to be superimposed, and drives Maya to superimpose them is Ishvara (the conditioned Brahman). The Supreme Ishvara, by His Maya, creates preserves and destroys the innumerable world-systems that form the ocean of Samsara.<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 59)</ref>
 == Srshti - Maya ==
 Origin, continuance and dissolution of the world would result from ‘Isvara’ who is by nature eternal, pure, consciousness and free, as also omniscient and omnipotent. His rulership extends to the beings of the samsara which are bound by the limiting adjuncts conjured by Avidya.
 Mundaka Upanishad refers to the analogy of spider producing the web to show the relationship between Brahman (as both the intelligent and material cause) and Jagat in the following lines<blockquote>यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥ (Mund. Upan. 1.1.7)<ref name=":0">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 1 Khanda 1])</ref></blockquote><blockquote>yathorṇanābhiḥ sr̥jate gr̥hṇate ca yathā pr̥thivyāmoṣadhayaḥ saṁbhavanti । yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṁbhavatīha viśvam ॥ 7 ॥ (Mund. Upan. 1.1.7)</blockquote>As a spider spreads out and withdraws (its thread), as on the earth grows the herbs, and as from the living man issues out hair on the head and body, so out of the Aksharam (Immutable) does the universe emerge.<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 91-92)</ref>

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 Brahman, as per any Vedanta siddhanta, does not by itself undergo any modification. In its nature, it is all-pervading Existence (सत् । Sat), which serves as the Adhisthanam (अधिष्ठानम् । substratum) for the name and form to be superimposed. The actual material cause (परिणाम-उपादानकारणम् । parinama upadana karana) is Maya, which superimposes, on the substratum (the unconditioned Brahman), the differentiated name and form on account of which we perceive a world of objects. The entity that visualizes and designs the names and forms to be superimposed, and drives Maya to superimpose them is Ishvara (the conditioned Brahman). The Supreme Ishvara, by His Maya, creates preserves and destroys the innumerable world-systems that form the ocean of Samsara.<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 59)</ref>
-== Creation Involves both Ishvara and Maya ==
+== Srshti - Maya ==
 Origin, continuance and dissolution of the world would result from ‘Isvara’ who is by nature eternal, pure, consciousness and free, as also omniscient and omnipotent. His rulership extends to the beings of the samsara which are bound by the limiting adjuncts conjured by Avidya.
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 Further, the Upanishad explains that the name and form arises from the Brahman in the following way<blockquote>यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ ९ ॥ (Mund. Upan. 1.1.9)<ref name=":0" /></blockquote>From Him, who is omniscient and all-knowing, whose austerity is constituted by knowledge, evolves this (derived entity) Brahman (called as Hiranyagarbha), Name, Form and Food.<ref name=":5" />
-== Maya as Prakrti ==
+== Maya is Prakrti ==
-Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principle, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.<ref name=":022" /> As explained in the Shvetashvatara Upanishad<blockquote>छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९ ॥</blockquote><blockquote>मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥ (Shvet. Upan. 4.9-10)<ref>Shvetasvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4% Adhyaya 4])</ref></blockquote>The Vedas, yajnas, kratus, vratas, the past and future, and all those which the vedas speak of, are from It (अस्मात्), from Brahman, the Immutable under consideration. The Ruler of Maya is Mayi (मायी) projects this world. One should know that Nature (प्रकृति) is surely Maya (माया) and the Supreme Being (महेश्वरम्) is Mayi (मायी) the ruler of Maya. This whole universe is verily pervaded by what are His limbs.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 150-152)</ref>
+Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. The Upanishads, Bhagavadgita and Samkhya darshana primarily describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principle, consciousness) and Prakrti.
-Prakrti or Nature, presented earlier as the material cause of the universe, is surely Maya. Here it is to be noted that Isvara and Prakrti are distinct from the non-personal form of Brahman (nirguna form). Shrimad Bhagavadgita further states that Prkrti is vested with the power of creation (material cause)<ref name=":2">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 51-55)</ref> <blockquote>मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्। (Bhag. Gita. 9.10)</blockquote>With me as the supervisor, the Prkriti produces (the world), with all the moving and non-moving things.
+=== Shvetashvatara Upanishad ===
 Vyasa further shows that the gunas originate from Nature, as in <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।। (Bhag. Gita. 14.5)</blockquote>The gunas, sattva, rajas, and tamas, are products of Nature.
 Ramanujacharya in his commentary to the above sloka explains the nature of the interaction of the gunas after arising from Prakrti as follows - they (the gunas) are not apparent in the unevolved state of Prakrti but become apparent in its transformed state as Mahat etc. They bind the Self, which is conjoined with bodies such as those of devatas, men, creatures etc.. The Upadhis or bodies are composed of the modifications of Prakrti beginning with Mahat and ending with the elements. The Gunas bind Self when It is residing in the body. The meaning is that they bind It by virtue of the limiting conditions of Its presence in the body.<ref name=":2" />
 == Maya - The Feminine Principle ==

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 Origin, continuance and dissolution of the world would result from ‘Isvara’ who is by nature eternal, pure, consciousness and free, as also omniscient and omnipotent. His rulership extends to the beings of the samsara which are bound by the limiting adjuncts conjured by Avidya.
-Mundaka Upanishad refers to the analogy of spider producing the web to show the relationship between Brahman (as both the intelligent and material cause) and Jagat in the following lines<blockquote>यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति ।</blockquote><blockquote>यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥ (Mund. Upan. 1.1.7)<ref name=":0">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 1 Khanda 1])</ref></blockquote>As a spider spreads out and withdraws (its thread), as on the earth grows the herbs, and as from the living man issues out hair on the head and body, so out of the Aksharam (Immutable) does the universe emerge.<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 91-92)</ref>
+Mundaka Upanishad refers to the analogy of spider producing the web to show the relationship between Brahman (as both the intelligent and material cause) and Jagat in the following lines<blockquote>यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥ (Mund. Upan. 1.1.7)<ref name=":0">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 1 Khanda 1])</ref></blockquote>As a spider spreads out and withdraws (its thread), as on the earth grows the herbs, and as from the living man issues out hair on the head and body, so out of the Aksharam (Immutable) does the universe emerge.<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 91-92)</ref>
 Further, the Upanishad explains that the name and form arises from the Brahman in the following way<blockquote>यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ ९ ॥ (Mund. Upan. 1.1.9)<ref name=":0" /></blockquote>From Him, who is omniscient and all-knowing, whose austerity is constituted by knowledge, evolves this (derived entity) Brahman (called as Hiranyagarbha), Name, Form and Food.<ref name=":5" />

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 Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principle, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.<ref name=":022" /> As explained in the Shvetashvatara Upanishad<blockquote>छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९ ॥</blockquote><blockquote>मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥ (Shvet. Upan. 4.9-10)<ref>Shvetasvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4% Adhyaya 4])</ref></blockquote>The Vedas, yajnas, kratus, vratas, the past and future, and all those which the vedas speak of, are from It (अस्मात्), from Brahman, the Immutable under consideration. The Ruler of Maya is Mayi (मायी) projects this world. One should know that Nature (प्रकृति) is surely Maya (माया) and the Supreme Being (महेश्वरम्) is Mayi (मायी) the ruler of Maya. This whole universe is verily pervaded by what are His limbs.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 150-152)</ref>
-Prakrti or Nature, presented earlier as the material cause of the universe, is surely Maya. Here it is to be noted that Isvara and Prakrti are distinct from the non-personal form of Brahman (nirguna form). Shrimad Bhagavadgita further states that Prkrti is vested with the power of creation (material cause) <blockquote>मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्। (Bhag. Gita. 9.10)</blockquote>With me as the supervisor, the Prkriti produces (the world), with all the moving and non-moving things.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 51-52)</ref>
+Prakrti or Nature, presented earlier as the material cause of the universe, is surely Maya. Here it is to be noted that Isvara and Prakrti are distinct from the non-personal form of Brahman (nirguna form). Shrimad Bhagavadgita further states that Prkrti is vested with the power of creation (material cause)<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 51-52)</ref> <blockquote>मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्। (Bhag. Gita. 9.10)</blockquote>With me as the supervisor, the Prkriti produces (the world), with all the moving and non-moving things.
 == Maya - The Feminine Principle ==