The Nature of Maya
Divine Life
Society Publication: Chapter 2: The Philosophy of
the Panchadasi by Swami Krishnananda
As there is the existence of a
consciousness behind the manifestation of all thought, there is a pure
existence prior to the rise of names and forms as the universe. There is a
power in Brahman which is not independent of it, but which can be inferred from
the various effects that it produces, in the form of ether, etc., just as we
infer the existence of heat in fire by means of its burning capacity. This
power is not the same as Brahman, even as heat is not the same as fire. It is
possible by certain methods to inhibit the burning power of fire without
destroying the fire itself; yet we know that we cannot separate heat from fire
at any time. This power of Brahman which is existence cannot therefore be
considered to be different from it; else, it would become non-existence. Also,
it is not existence in the sense of Brahman; hence essenceless. It is therefore
indeterminable in character – Sad-asad-vilakshana – different from what is
existence and non-existence.
The Vedanta proclaims that in
the beginning of things there was neither being nor non-being, but there was an
indescribable something which looked like darkness. Even this darkness should
have existence as its basis, because, without it, even darkness would not be
possible. Even ignorance is something that we superimpose on what is existence.
Thus there is no cause for any duality between Brahman and its power, even as
there is no distinction between a man and his strength. This power is the same
everywhere, but appears to be different due to the difference in the intensity
of the manifesting media.
We therefore, do not count
Sakti or power by itself, nor do we consider it as the same as Brahman. Hence
it is Maya which is Anirvachaniya, that which cannot be described in words, nor
thought of by the mind, because language and thought are the expressions of
Maya itself. It is impossible therefore to investigate its origin, its why and
how, because all our faculties of understanding are only its effects. There is
no understanding of the cause by the effect. The effect has first to rise to
the state of the cause, so that it may know the latter. The mind has to rise to
the condition of Brahman in intuition; only then will there be a knowing of
what this power is. It is real to the ignorant, indescribable to the rational
and non-existent to the Self-realized.
The Sakti of Brahman does not
operate in the whole of Brahman. Else there would be no such thing as a
possibility of freedom from Samsara. This Maya-Sakti works only in relation to
the Jivas who are involved in it, and who regard Brahman as qualified by it in
the form of Isvara. For the ordinary understanding, therefore, it is said that
this Sakti does not pervade the whole of Brahman, but is only a part of it, as
it were. The Vedas and the Smritis assert that creation is as if a mere quarter
of the Creator, and three-fourths of Him stand above as the resplendent
Immortal Being, transcending creation. It does not mean that Brahman can be
divided into parts, for it is indivisible on account of its non-spatial and
non-temporal character. What is meant is that this creating power of Brahman is
relative to those in bondage, and it is those that are in bondage who seek for
an explanation of the cause of this bondage by locating a cosmic causal
principle which is unintelligible to them, and which they therefore, call Maya.
The explanation of the world
being impossible without a discovery of the cause behind it, and because such a
cause has to be a cosmic principle in order that it may be able to provide a
permanent explanation of the cause of the Jivas in bondage, this principle is
associated with the creative Intelligence itself. Thus Maya is not eternal as
Brahman is, because it has an end, though no beginning.
It is this Sakti that
introduces change in the changeless, as a wall would appear to be variegated
due to the paintings on it. (Verses 47-59)
Excerpts from:
Chapter 13: An Analysis
of the Brahma Sutra by Swami Krishnananda
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