Maya explained by Sri Sankaracharya
Jan 16, 2020 10:03:45 GMT 5.5
radha and durgaramprasad like this
Post by Deleted on Jan 16, 2020 10:03:45 GMT 5.5
VIVEKACHUDAMANI OF SRI SANKARACHARYA
Hara Hara Shankara Jaya Jaya Shankara
Hara Hara Shankara Jaya Jaya Shankara
Hara Hara Shankara Jaya Jaya Shankara
अव्यक्तनाम्नी परमेशशक्तिः
अनाद्यविद्या त्रिगुणात्मिका परा ।
कार्यानुमेया सुधियैव माया
यया जगत्सर्वमिदं प्रसूयते ॥ १0८ ॥
avyaktanāmnī parameśaśaktiḥ
anādyavidyā triguṇātmikā parā |
kāryānumeyā sudhiyaiva māyā
yayā jagatsarvamidaṃ prasūyate || 108 ||
108. Avidya (Nescience) or Māyā, called also the Undifferentiated,
is the power of the Lord.She is without beginning, is made up of
the three Guṇas and is superior to the effects (as their cause).
She is to be inferred by one of clear intellect only from the
effects She produces. It is She who brings forth this whole universe.
(* Maya literally means that which is not (Skt., ma=not; ya=that: ―Ya ma samaya‖ – that
which is not there, that is Maya). One of the key questions in Vedanta is: If Brahman is
One only, without a second, how do we experience the manifold world? Vedanta‘s short
answer is that Avidya-led Maya "covers" the One and "projects" the Many. These are
spoken of as the veiling power (avarnasakti) and the projecting power (vikshepasakti) of
the Cosmic Grand illusion called Maya. Actually, Maya is Brahman's dream. In Indian
philosophy, our phenomenal existence is spoken of as dream-like or illusory—like the
horns of a rabbit—as manomaya, i.e., of the nature of mind. To explain the appearance
of the maninfold world, the concept of ―maya” is invoked. Maya, thus, is the cosmic
illusion—the mother of duality—on account of which one appears as many and the real
appears as unreal.)
सन्नाप्यसन्नाप्युभयात्मिका नो
भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
साङ्गाप्यनङ्गा ह्युभयात्मिका नो
महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
sannāpyasannāpyubhayātmikā no
bhinnāpyabhinnāpyubhayātmikā no |
sāṅgāpyanaṅgā hyubhayātmikā no
mahādbhutānirvacanīyarūpā || 109 ||
109. It (Maya), is neither existent nor non-existent, nor both; neither
same nor different nor both; neither made up of parts nor partless
nor both. Most wonderful it is and beyond description in words.
शुद्धाद्वयब्रह्मविभोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा ।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११0 ॥
śuddhādvayabrahmavibhodhanāśyā
sarpabhramo rajjuvivekato yathā |
rajastamaḥsattvamiti prasiddhā
guṇāstadīyāḥ prathitaiḥ svakāryaiḥ || 110 ||
110. Māyā can be destroyed by the realisation of the pure Brahman, the one without a second,
just as the mistaken idea of a snake is removed by the discrimination of the rope.
She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.
Hara Hara Shankara Jaya Jaya Shankara
Hara Hara Shankara Jaya Jaya Shankara
Hara Hara Shankara Jaya Jaya Shankara
अव्यक्तनाम्नी परमेशशक्तिः
अनाद्यविद्या त्रिगुणात्मिका परा ।
कार्यानुमेया सुधियैव माया
यया जगत्सर्वमिदं प्रसूयते ॥ १0८ ॥
avyaktanāmnī parameśaśaktiḥ
anādyavidyā triguṇātmikā parā |
kāryānumeyā sudhiyaiva māyā
yayā jagatsarvamidaṃ prasūyate || 108 ||
108. Avidya (Nescience) or Māyā, called also the Undifferentiated,
is the power of the Lord.She is without beginning, is made up of
the three Guṇas and is superior to the effects (as their cause).
She is to be inferred by one of clear intellect only from the
effects She produces. It is She who brings forth this whole universe.
(* Maya literally means that which is not (Skt., ma=not; ya=that: ―Ya ma samaya‖ – that
which is not there, that is Maya). One of the key questions in Vedanta is: If Brahman is
One only, without a second, how do we experience the manifold world? Vedanta‘s short
answer is that Avidya-led Maya "covers" the One and "projects" the Many. These are
spoken of as the veiling power (avarnasakti) and the projecting power (vikshepasakti) of
the Cosmic Grand illusion called Maya. Actually, Maya is Brahman's dream. In Indian
philosophy, our phenomenal existence is spoken of as dream-like or illusory—like the
horns of a rabbit—as manomaya, i.e., of the nature of mind. To explain the appearance
of the maninfold world, the concept of ―maya” is invoked. Maya, thus, is the cosmic
illusion—the mother of duality—on account of which one appears as many and the real
appears as unreal.)
सन्नाप्यसन्नाप्युभयात्मिका नो
भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
साङ्गाप्यनङ्गा ह्युभयात्मिका नो
महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
sannāpyasannāpyubhayātmikā no
bhinnāpyabhinnāpyubhayātmikā no |
sāṅgāpyanaṅgā hyubhayātmikā no
mahādbhutānirvacanīyarūpā || 109 ||
109. It (Maya), is neither existent nor non-existent, nor both; neither
same nor different nor both; neither made up of parts nor partless
nor both. Most wonderful it is and beyond description in words.
शुद्धाद्वयब्रह्मविभोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा ।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११0 ॥
śuddhādvayabrahmavibhodhanāśyā
sarpabhramo rajjuvivekato yathā |
rajastamaḥsattvamiti prasiddhā
guṇāstadīyāḥ prathitaiḥ svakāryaiḥ || 110 ||
110. Māyā can be destroyed by the realisation of the pure Brahman, the one without a second,
just as the mistaken idea of a snake is removed by the discrimination of the rope.
She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.