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Thread: Who is MAYA OR PRAKRITI & its attributes?

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    Who is MAYA OR PRAKRITI & its attributes?

    "sadeba soumyedmagra asidekamebadwitiyam!
    ityupkramya tadaikshat bahusyam prajayeya iti"!!
    Chhandyogyopanisad.

    Arunu said " hey swaetaketu, before evolving into this creation,the universe was in the form of SAT ,one and only.this one and only sat thought/decided that he will become many.

    "satyaloke nirakara mahajyotih-swarupini !
    mayachhaditatmanam chanakararupini !!
    Mayavalkalm samtyajya dwidhabhinna yadonmukhi!
    shivashakti vibhagena jayate sristi kalpana !! (nirvana tantra)

    In Satyaloka,the formless mahajyoti swaroop parambrahma embeds himself within his own-mahajyotiswaroopa maya like a Peas seeds and remains in his sat state.
    As in a peas seed, two half stays united along with the germ bud wrapped with the skin, similarly the prakriti-purusha are two half of the seeds ,remains along with the brahma-chaitanya(germ bud) and the skin as Maya.

    The prakrita-purusha/siva-shakti burst open from the skin of maya and create the Universe/jiva-jagat.

    why its called ;"prakriti -purusha along with the brahma-chaitanya"??
    Because the prakriti-purushatmaka jiva become conscious/chetana because of brahma-chaitanya.once this chaitanya leaves the body,jiva becomes dead.

    I will become many--the very desire converts the supreme brahman into manifest chaitanya/purusha and the desire becomes mulatita mula prakriti !

    In the matter of senses,body as effect,the cause is prakriti, and in the matter of enjoyment of happiness and sorrow,the cause is purusha.(BG 13/20,Bhagabatam 3/26/8)

    Purushasya darsanartham kaibalyartham tatha pradhanasya !
    pangwavat ubhayorapi samyogstatkrutah swargah!! (samkhyakarika)

    Prakriti is achetana/acit,so blind.purusha motioness,so handicapped.but when a blind carry a limp/motionless,the motionless will guide path to the blind and both
    can reach a destination,similarly prakriti-purusha combined create and sustain the creation.
    Last edited by anirvan; 09 March 2012 at 12:23 AM. Reason: add
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

  2. #2

    Re: Who is MAYA OR PRAKRITI & its attributes?

    Namaste anirvan,

    Thank you anirvan, for your posting; I can not easily tell from which sect my appreciation of this most beautiful tradition and wisdom comes. I rejoice in your sharing of it, of the infinite; that which grows between prakriti & purusha.

    praNAma

    mana

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Now we will see what is the nature of prakrita?

    sattvarajahstamasam samyabastha prakriti !!

    when the sattva,rajah,tamah remains in perfect balanced state(equal propertion),its called prakriti.In this state it is changeless,formless,unmanifest(abyakta).there is no loss or growth.

    when there starts the in-equilibrium,one guna dominates the other,slowly the changing states starts with growth/loss. The first manifestation is called Mahatattva,2nd ahamtattva,3rd senses & paramanu(atom) and 4th jagat.

    'Ajamekam lohit-sukla-krushnam !
    Bahvi prajah srujmanam swaroopah "!! (svetasvetoropanisad)

    Prakriti is one and only,unborn(eternal) red-white-darkn (trigunamayi) and the cause of all bikara . She is unborn because she menifest in the form of wish of brahman just like the smell of flower.no creation neither destruction.

    Na sat utpthyate na sat binasyati !(samkhya)

    Nasato vidyate bhavo nabhavo vidyate satah! (BG)

    There is not creation of asat,no destruction of sat.

    So the undifferentiated causal root of the manifested creation is called PRAKRITI or Pradhana (eternal homogenous matter).Its another name is called ABYAKTA.

    At the end of pralaya,the manifest jagat comes out of ABYAKTA and at the end of creation.the manifest jagat dissapear into the abyakta-prakriti. BG-8/18

    This prakriti is according to naming two types.1-Avidya,2 Maya.

    "cHidanandamayabrahma pratibimba samanwita !
    tamorajahsattvaguna prakritihdwividhi ca sa !
    sattva-sudhhya bisudhhibhyam maya-vidye ca te mate !!" (panchadasi 1/15-16)

    Combined with the reflection of sat-cit-anand brahman,in the perfect balanced state of sattva-rajah-tamah guna,the PRAKRITI acquire two forms named AVIDYA and MAYA because of inequalities of SATTVA-SUDDHHI.

    When sattva is not tainted by rajah and tamah,its called sattva-suddhhi and SATTVA-PRADHAN. when its tainted with rajah-tamah,its called sattva-asudhhi or MALINA(pale/diminished)-SATTVA PRADHAN.

    AVIDYA =BYASTI (individualized) MALINA-SATTVA PRADHAN IGNORANCE

    MAYA = SAMASTIBHUTA SUDHHA SATTVA PRADHAN IGNORANCE .
    avidya can compared with a tree and maya to forest. avidya is no different from maya.

    Again prakriti,maya,avidya and Ignorance all four belongs to one definition and same.

    " nistattwa karyagamyasya shaktirmayagnishaktivat "
    na hi shaktih kwacit kaischit budhvte karyatah pura!!" (panchadashi-2/47)

    The MAYA is the root cause of jagat,un-differentiated from parambrahman and has no separate state from brahman. After experiencing burning,we imagine the burning capacity of fire,similarly seeing the action of jagat,we imagine the shakti of parambrahman.but its always un-differentiated.
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Now we will discuss little about panchikaran...the process of evolution from unmanifest prakriti to everything manifested.

    Ahamkar is two types.ONE is effected from PARAHANTA-form-sat who is none other than PRAKRITI(unmanifest). one is effected from MAHATTVA.

    Brahman when manifested becomes 1-Ishwar/sagunabrahman/purisha and 2- his ichha-shakti is Prakriti/adyahakti mahamaya.

    The sattva,raja,tamah when in perfect balanced state,there will be no reflection of Ishwar in it.

    KALA,CHAITANYA,SAT-ASATMIKA SHAKTI(time-consciousness and sadasadatmika shakti) their combination forms pradhana and mahatattva.

    When there will be in-equilibrium or in-equalities among the three gunas in prakriti,there will appear the reflection of Ishwar in prakriti.This first reflection is called PARA-HANTA.This is the first ahamkar. and the cause is prakriti.the first EFFECT(-manifestation) is PARAHANTA -AHAMKAR(COLLECTIVE INTELLIGENCE -samasti-budhhi tattva).

    Now the parahanta (collective intelligence) will become cause and the effect,the second manifestation will be mahatattva(intelligence-budhhi).

    Now the mahatattva act as cause and the effect is AHAM-TATTVA. This aham-tattva is the root cause of panchikaran and evolution os PANCHA-MAHA-BHUTA/pancha tanmatra.

    This pancha-mahabhuta is actually effected from pancha-tanmatra . from the sattvikansha(sattva pancha tanmatra) will effect 5 jnanendriya, effected 5 karmendriya through raja guna .

    After evolution of this 10 senses(jnana and karmendriya),the pancha tanmatra
    forms pancha mahabhuta. the combined sattiva part of these pancha-mahabhuta will cause MIND.

    The Aham-tattva is three types according to its manifestation power through three guna of sattva,rajah,tamah.
    This(mahatattva) ahamkar(ego) in sattvika state will become jnana-shakti,in rajas state will become kriya shakti and arthajanika shakti in tamah state.

    From this artha-shakti, the sound,touch,form,taste,smell created,from these gunas, sukhma pancha-mahabhuta created.like smell creates earth,sound creates ether,touch creates air,form creates fire,taste creates water.

    There is exhustive list which i will put later.

    how this panchikaran takes place.the answer is --

    "chhandamsi vayee viswaroopani !" (satapath brahman)

    Chhanda is the vibration of of voice.

    "prithvi chhandah,antarikshah chhandah,thyoschhandah,nakshatrani chhandah,krishischhandah,gauschhandah,bakschhandah,ajachhandah,aswachhandah !!" (yajurveda).

    what is these world,sky,galaxy,star,speech,agriculture,cow,goat,horse???
    These are nothing but vibrations.

    jayaguru
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Quote Originally Posted by anirvan View Post
    Now we will discuss little about panchikaran...the process of evolution from unmanifest prakriti to everything manifested.
    Hello anirvan:

    Do you think Samkhya is a realist school or an idealist school of thought?

    The reason why I ask is that I believe the Samkhyan categories of evolution of Prakriti is thought to be either cosmogonical or psychological or both by some.

    The thing is how can unmanifest prakriti become manifest? In my interpretation, Samkhya is agnostic or anirvachaniya in terms of IF there is an external world outside of the realms of buddhi/manas/ahamkara. The gunas [sattva, rajas and tamas] endow properties or qualities to this anirvachaniya experience.The gunas themselves cannot become dravya [substance]. Samkhya is essentially agnostic on whether a mind-independent dravya exists.

    Also, the reflection of purusha on prakriti decides all our experiences. For instance, we humans look at a snake and run away because our experiences are subject to OUR prakritic conditioning. However, how a mongoose reacts when it looks at a snake is different and this can be explained by its prakritic conditioning.

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Namaste Anirvan,

    Thanks for starting this thread. Thanks for sharing valuable thoughts.

    Let me explain MAyA from Upanishads :

    What does MAyA mean :

    MAyA is made of MA + YA = Not + That is ==> Not that is ==> That which makes a thing appear different from what it really is, is MAyA.

    How did this word come into usage ?

    Some people say this word was coined by Adi Guru Sri ShankarAchArya but it is not true. This word has its origin in the Vedas. Many Upanishads use and define this term. I will quote here some of the Upanishads which would help us understand what MAyA is.

    MAyA in Upanishads :

    1. I found a very good explanation of MAyA in SarvasAropanishad. Let’s see what it says :

    Katham bandhah katham mokshah kA vidyA kAvidyeti. JAgratsvapnasushuptiturIyam cha katham. ..... KartA JIvah panchavarNAh kshetragyah kootsthoantaryAmi katham. PratygAtmA mAyA cheti katham.
    ==>

    It asks these questions first :

    What is bondage (of the Soul) ? What is Moksha (liberation) ? What is Avidya (nescience) ? What is Vidya (knowledge) ? .... What is the Karta (agent), what the Jiva (individual self), the Kshetrajna (knower of the body), the Sakshi (Witness), the Kutastha, the Antaryamin (Internal Ruler) ? What is the Pratyagatman (Inner Self), what the Paramatman (Supreme Self), the Atman, and also Maya ?

    And then answers all these questions as given below :

    Self which is Ishwar and JIva when looks upon the body and identifies itself with similar (non-self) things other than the Self as Itself: this egoism is the bondage of the soul. The cessation of that (egoism) is Moksha, liberation. That which causes that egoism is Avidya, nescience. That by which this egoism is completely turned back is Vidya, knowledge.

    It again tries to explain MAyA further as the Upanishad proceeds :

    MAyA nAm anAdirrantarvarttnI TatpadArthAdauoAdhibhedAdvilakshNamAkAshvat sookshmam kevalam sattAmAtrasvabhAvam param Brahmetyuchyate. AgyAn tucchhApsya satI kAltrayepi pAmrANAm ..... vaktum na sakyate.


    => That which is beginningless but that which ends. That which is neither Sat (existence) nor Asat (non-existence) but appears taintless ... that power is known as MAyA. This MAyA is has a form of ignorance (AvidyA), it is of no value and it is False but to deluded souls it appears as real in all the three states (Jagrat, Svapna and Sushupti), therefore, by saying that It (MAyA) is like this ... it cannot be exactly explained.


    2. AdhyAtmopanishad :

    This Upanishad tells us that this Universe is MAyA-rupA
    :
    MAyopAdhirjgadyonih sarvagyahtvAdilakshNah |
    PArokshyashabalah satyAdyAtmakstatpadAbhidhah ||


    ==> That which is the origin of this world having mAyArupa upAdhi, and has omniscience etc. as His qualities, is a friend in indirect way and which is the Truth that Self is known as the Sat.

    3. SvetAsvataropanishad :

    This Upanishad tells us that Prakriti (NATURE) is MAyA and God is the Lord of MAyA.

    AsmAnmAyI srijate vishvametat, tasmishchAnyo mAyayA sanniruddhah |
    mAyAm tu prakriti vidyAnmAyinam tu maheshwara |
    tasyAvayavabhootaistu vyAptam sarvamidam jagat ||

    ==> The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The other, again, is bound by Maya in this. Know then that Nature is Maya, and that the great God is the Lord of Maya. The whole world is filled with beings who form His parts.

    4. Panchbrahmopanishad :

    This Upanishad tells us that Lord Shiva after destroying all things born by MAyA stays in his Self. The Devas don’t know Him as they are deluded by the power of MAyA.

    PanchbrahmopasamhAram kritva svatmani sansthitah |
    svamAyayavaibhavAn sarvAn sanhritya svAtmani sthitah ||

    5. Atmopanishad :

    This Upanishad tells us that there is nothing but Brahman. Everything devoid of any trace of duality shines as Brahman alone. It is none but Brahman alone which reflects as the world. There is no VidyA, Avidya, no world and not anything else which is the reality (it is all but Brahman alone).

    Ref : Slokas 1 to 5

    Again, this Upanishad tells us that Bondage and Liberation which arise due to MAyA don’t affect the Brahman in reality, it is only a delusion.

    Ref : Slokas 26 to 31.

    Sloka 26 is quoted here :

    Amushya BrahmabhUtvadbrahmanah kuta udbhavah |
    MayAklriptau bandhmokshau na stah svAtmani vastutah ||



    OM
    Last edited by devotee; 09 March 2012 at 08:47 AM.
    "Om Namo Bhagvate Vaasudevaye"

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Namaste,

    Some more references on MAyA in Upanishads :

    6. Kaivalyopanishad :

    This Upanishad tells us that under the influence of MAyA, the man considers this body as reality and enjoys sensual pleasures in the waking state. Again, even in the dream state, he enjoys and suffers the pleasures and pains in the imagined Jivaloka. All these vanish in the sushupti (deep sleep) state. This Jiva moves in the three states, the gross, the subtle and the causal which are all the creation of MAyA. When all these three bodies (gross, subtle and the causal) are dissolved, then he enjoys the unbroken bliss.
    Ref : Slokas 12 to 14.

    7. Atmaprabodhopanishad :

    This Upanishad is spoken by a Rishi who has realised Self. He says,

    “PragalitnijmAyoham nistuladrishirUpvastumAtroham |
    Astimitahantoham pragalitajagdIshjIvabhedoham || 2.1||

    ===> My own Maya is dissolved. I am incomparable vision alone. My “i” (egoism, attachment to "i") is destroyed. The difference between the world and the Jiva and God is destroyed.

    It Further says :

    I am the expansive Bliss; I am the witness, independent, exerting in my greatness; without old age and decay, opposing sides, pure knowledge, the ocean of liberation; I am subtle without any attributes. I am without three qualities, all worlds exists in my belly; the changeless consciousness, beyond reason and action, I have no parts, I am unborn, pure reality.


    8. Pangalyopanishad :

    It says :

    The eminent Yajnavalkya replied: Dear one, in the beginning this indeed existed. It was the eternally free, immutable, everlastingly one, secondless Brahman, full of Truth, Knowledge and Bliss. (Sloka 1.2)
    In it existed the primordial and indefinable Prakriti, consisting of Gunas in a state of equipoise, red, white and dark, resembling (the existence of) water, silver, a man and outlines (respectively) in the mirage oyster-shell, a stump and a mirror; what was reflected in it was the Witness Consciousness. (Sloka 1.3)
    Having been modified, with the preponderance of Sattva, and named Avyakta (the Unmanifest), it (Prakriti) became the power of concealment. What was reflected in it became God Consciousness. He has Maya under His control, is omniscient, is the initial cause of creation, sustenance and dissolution (of the world) and has the form of the sprouting world. He manifests the entire world dissolved in Him. Due to the power of the Karmas of living beings is the (world) spread out like this cloth and due to their exhaustion again is (the world) concealed. In Him alone does the entire world exist as a folded cloth. (1.4)
    By God’s command (the Self) with the adjunct of Maya together with the Unmanifest, entering the individual causal body became Prajna. The Prajna is undifferentiated, real, ‘Having conceit-in-deep-sleep’ is the name of Prajna. (Sloka 2.8)

    Texts like “Tattvamasi” declare the identity with Brahman of the real Jiva concealed by ignorance and part of the unmanifest; not of the other two, the empirical and the illusory Jivas (in the waking and dream-state). (Sloka 2.9)
    The Consciousness reflected in the inner organ participated in the three states. Merged in the states of wakefulness, dream and deep sleep, like a chain of buckets attached to the water wheel, and afflicted, he (the Jiva) is as it were born and dead.
    (Slokas 2.10)


    9. KatharUdropanishad :

    That Brahman, which is without a second, and which is Truth, Knowledge and Happiness, is the object of (real) knowing. The best of the twice-born, who know Brahman residing in the cave which is called the highest heaven, during his transmigratory existence known as ‘MAyA’, ‘ignorance’, etc., attain all desired things instantaneously.
    He who realizes his own Self, which is the witness of the power called ignorance and MAyA, knowing ‘I am Brahman alone’ becomes Brahman Itself.
    From this Self which is one with Brahman and which is possessed of power (i.e. maya) arose the unmanifest ether (Akasa) like a rope-serpent.
    (Slokas 14-17)


    10. Maitreyopanishad :

    II-1. Then the revered sage Maitreya went to Kailasa. Approaching him (the Lord) he said: ‘Lord, expound to me the secret of the supreme Truth’. The great god said to him:
    II-2. The body is said to be the temple; the individual Self (Jiva) is Shiva alone. One should discard the faded flowers in the form of spiritual ignorance and worship God (with the conviction) ‘He and I are one’.
    II-3. True knowledge consists of seeing non-different (in all); deep meditation consists of the mind freed from thinking on sensory objects; bathing is the removal of impurity in the mind and cleansing consists of controlling the senses.
    II-4. He should imbibe the nectar, Brahman, go about for alms to preserve the body, and becoming devoted to the one (Brahman) live in the solitary place of oneness free from duality. Thus should a wise man spend his life; he alone will attain liberation.


    11. Mahopanishad :

    This Upanishad says :

    NAham Brahmeti sankalpAt sudridham badhyate manah |
    Sarvam Brahmeti SankalpAt sudridhanmuchyate manah || 122 ||

    ==> Considering that “ I am not Brahman” or considering oneself different from Brahman is what binds the mind. “Everything is Brahman alone” ... this resolve liberates the mind.

    Aho nu chitram padmotthairbaddhastantubhiradayah |
    AvidyAmAna yAvidyA tayA vishvam khilikritam |
    Idam tadvajatAm yAtam triNmAtram jagatrayam || 130 ||


    By the AvidyA (ignorance) which is unreal, the whole world is affected. It is like by fibres of lotus stems, the mountains have been put into bondage. This world which is (powerless) like a blade of grass, by the influence of AvidyA, has become (powerful) like vajra (Indra'a weapon) in the waking and dreaming states.


    OM
    Last edited by devotee; 09 March 2012 at 09:02 AM. Reason: Lots of Typo errors !
    "Om Namo Bhagvate Vaasudevaye"

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    Quote Originally Posted by Mana View Post
    Namaste anirvan,

    Thank you anirvan, for your posting; I can not easily tell from which sect my appreciation of this most beautiful tradition and wisdom comes. I rejoice in your sharing of it, of the infinite; that which grows between prakriti & purusha.

    praNAma

    mana
    Thanks dear Mana, I hope your valuable contribution as supplementary for the complete understanding of this blissful knowledge.
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    [QUOTE]
    Quote Originally Posted by wundermonk View Post
    Hello anirvan:

    Do you think Samkhya is a realist school or an idealist school of thought?

    The reason why I ask is that I believe the Samkhyan categories of evolution of Prakriti is thought to be either cosmogonical or psychological or both by some.

    The thing is how can unmanifest prakriti become manifest? In my interpretation, Samkhya is agnostic or anirvachaniya in terms of IF there is an external world outside of the realms of buddhi/manas/ahamkara. The gunas [sattva, rajas and tamas] endow properties or qualities to this anirvachaniya experience.The gunas themselves cannot become dravya [substance]. Samkhya is essentially agnostic on whether a mind-independent dravya exists.
    Dear Wundermonk, we can"t analyse all darshanas as separate piece of thought and compare with other pieces.Its complimentary and supplementary
    to each.Samkhya is talking about one subject...purusha-prakriti at individual case and accordingly prescribe the way to alleviate sorrow permanently. Vedanta is talking about the bigger picture and prescribe a whole range of solution. Vedanta may not have gone separately to elaborate the chapter again as samkhya was regarded as the preliminary study before proceed into vedanta. Samkhya appears agnostic in the sense they wanted to focus on the given project and then the disciple will be eligible to go advance into vedanta.

    This is what i learnt from my Gurudev and he studied same from his guru who is also great vedantin paramhansa from sringeri lineage.

    Also, the reflection of purusha on prakriti decides all our experiences. For instance, we humans look at a snake and run away because our experiences are subject to OUR prakritic conditioning. However, how a mongoose reacts when it looks at a snake is different and this can be explained by its prakritic conditioning
    ]

    when we look through vedantin view to prakriti...its none other than brahman
    which is infinite in all aspect.when this prakriti according to varied amount of sattva act as avidya on individual level will demonstrate different conditioning.
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

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    Re: Who is MAYA OR PRAKRITI & its attributes?

    [QUOTE=devotee;79938]Namaste,

    Some more references on MAyA in Upanishads :

    [SIZE="3"]6. Kaivalyopanishad :

    This Upanishad tells us that under the influence of MAyA, the man considers this body as reality and enjoys sensual pleasures in the waking state. Again, even in the dream state, he enjoys and suffers the pleasures and pains in the imagined Jivaloka. All these vanish in the sushupti (deep sleep) state. This Jiva moves in the three states, the gross, the subtle and the causal which are all the creation of MAyA. When all these three bodies (gross, subtle and the causal) are dissolved, then he enjoys the unbroken bliss.
    Ref : Slokas 12 to 14.

    7. Atmaprabodhopanishad :
    Namaste Devotee and thanks for such invaluable upanishadic verses.

    Now I will put few more description about MAYA ...and her mode of action..

    when Raja Suratha asked Mahamunu Medhasa,to describe in detail about mahamaya,Rishi explained like this--

    "nityeiba sa jaganmurthistayah sarvamidam tatam !
    tathapi tat shamutpattih bahudha srutayam mam !!" chandi)

    she in eternal,all pervading,unborn,and infinite billions of universe are her body.

    "chaitanyat sarvmupannam jagadhetacarachharam!
    asti cet kalpaneyam syannasti cedasti chinmayah!!" (sivasahmita)

    if we admit the true existence of the universe,then we have to admit that everything has been originated from cit-brahman. but if we deny the existence of the universe,then it implies there is only brahman and no second.

    so what is the real solution? is this universe merely illusion? or it has relative existence or as per vaishnava thought its eternally existing? as they ask if its illusion,then why its not absolving after one gets moksha?

    Then what is mayavad?is it universally valid or it is a relative conditioning for a advita sadhak to reach that state?


    I request the thoughts of members with valid rational to make this debatable question more understandable?

    jayaguru
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

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