Maya – Maha Maya – Mula Maya

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Maya – Maha Maya – Mula Maya

The world is a composite of 1) Primary energy (Mula Maya), 2) Matter, awareness and different work forms of energy like light, heat etc. (Maha Maya) and 3) The forms of matter and feelings of awareness (Maya). For the soul, only Maya is unreal because soul being awareness is in the higher plane. The soul is a part of Maha Maya. Maya is like the drama, which is restricted to the unreal roles and unreal dialogues including unreal actions (feelings).

The actors, dresses, lights and stage constitute Maha Maya, which remains even after the drama. Even if these items of Maha Maya are removed, the ground remains eternal, which is like the Mula Maya. Therefore, with reference to the soul, only the drama is unreal. The unreal world for the soul is restricted to the Maya only. If you define the world as Maha Maya and Mula Maya, it is real for the soul. If you define the world as Maya, Maha Maya and Mula Maya put together, it is mixture of unreality (Maya) and reality (Maha Maya and Mula Maya) and hence, can neither be stated as real nor unreal (Mithya of Shankara). If you restrict the world to Maya only, it is nothing (Shunyam of Buddhists and Asat of Gaudapada) since we can neglect the forms of matter and awareness.

If you restrict the world to Maha Maya and Mula Maya, it is real (Sat of Ramanuja and Madhva). Therefore, with reference to the soul the world can be real or unreal or a mixture of both according to the limitations of the restricted part of the creation. If the reference is changed from soul to God, the entire creation is unreal because there is nothing other than God. But to prove the reality of the entertainment of God, the world has to be real for God also and this requires the separate existence of the world.

A negligible part of God or power of God (strictly speaking) might have been modified into the world so that both the concepts can be simultaneously maintained. A negligible quantity can be treated almost nil. Such modification can be treated as real (Parinama) or apparent (Vivarta). It is immaterial because the modified part is very much negligible. But in any case, the knowledge of the nature of God becomes essential.

All this can be accepted if you place the primary energy in the place of God. But the primary energy is only the first creation of God. Therefore, all this analysis ends with only the first item of the creation (Primary energy). The link between God and Primary energy is unimaginable since God Himself is unimaginable. This is the analysis that can be done with the help of scriptures, science and logic and experience of liberated souls. We can combine these two concepts and arrive at Primary energy charged by unimaginable God (Ishwara) as the starting point to avoid defects from both sides. Now the problem is solved.

We can explain the process of creation from God. But this God is not the absolute unimaginable God (Nirgunam). This God is the primary energy charged by God like the wire charged by current (Sagunam). The current-charged wire (alive) can be treated as current itself. The external copper wire is red in color and we can say that the current is dangerous as indicated by the red color. Here we are attributing the color of wire to the current. Similarly, we say that God is modified into the world through the primary energy, which is charged by Himself. His Mula Maya is actually modified. God is the cause of this world through the Mula Maya but not the direct cause. Here Advaitins say that Mula Maya is inert and God can only wish to create.

Therefore, they say that God is awareness (Nimittam like pot maker) and Mula Maya is the inert material (Upadanam like clay). Since Mula Maya charged by God is treated as God (like treating the alive wire as current), you can say that the same God is Upadanam (through Mula Maya) also. The point here is that even awareness is the part of Mula Maya called as Para Shakti (Paraasya shaktih… Veda). Therefore, Mula Maya itself also can wish. Then how can we say that Mula Maya is inert? The word inert means lack of independence. There is no difference between an inert object and a slave. Both are bound fully by the order of the owner. The Mula Maya wishes to create the world through its Para nature and is modified into the world through its Apara nature.

A dancer has inert body and awareness. The dancer wishes through her awareness to dance and entertain the king. She dances through her inert body. In this case the wish need not be attributed to the king. But you may say that even the entertainment indicates that the king must be awareness. The question on this point is “Do you mean that the king is simply isolated awareness without the body?” The isolated awareness does not exist without the inert energy generated by oxidation of food and nervous system. Then God becomes dependent. If you say that this awareness alone is special and unimaginable (because not existing in the world), then why do you qualify the unimaginable by the imaginable awareness? You can isolate the unimaginable God form the imaginable awareness so that you can boldly say that such special unimaginable God is beyond the world. Whenever we say statements like ‘God wished’, ‘God is seeing the creation’, ‘God is entertained’ indicate the relative God (Saguna Brahman) only, who is the absolute God covered by the primary energy. We cannot speak anything about the absolute God because all words return back without touching Him (Yato Vachah… Veda).

Assuming that Para Shakti (dancer) has awareness without nervous system by the wish of God due to His omnipotency, still the dancer depends on king only and cannot be totally independent. The dancer has freedom to design the various styles of dance but the very basic program of performing the dance depends on the wish of king only. Hence, you cannot do away with God and start everything with divine Maya simply because she is awareness, matter and work (Jnana bala kriyacha… Veda). She is only instrumental for the play of God (Indromayabhih… Veda), if you realize in the root level.