PANCHADASI--- part 19

madan_gautam's picture

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E text source- 131. Maya exhibits the appearance and disappearance (in waking or sleeping state) of the world, just as by rolling and unrolling a picture on a canvas it is exhibited or withdrawn.
132. Maya is dependent, for in the absence of the cognising faculty the effects of Maya cannot be experienced. Again in one sense it is independent too, for it can make the non-attached Atman appear to be attached.
133. Maya transforms the immutable Kutastha, the ever association-less Atman, phenomenally into the form of the universe. Casting the reflection of Atman on itself, Maya Creates Jiva and Ishvara.
134. Without in any way affecting the real nature of Atman, Maya creates the world. It makes the impossible look possible. How astonishingly powerful Maya is !
135. As fluidity is the nature of water, heat of fire and hardness of stone, so the making of the impossible possible is the nature of Maya. It is unique in this respect.
136. The magic show looks wonderful and inexplicable as long as the magician is not directly known, but when the magician is so known, the magic show is known as such and is no longer wonderful.
137. Those who believe in the reality of the world regard the effects of Maya as wonderful. But since the nature of Maya itself is astonishing, one need not wonder at its power.
138. By raising objections to the wonderfulness of Maya we do not solve the mystery. Besides, we also can raise serious counter objections. What is essential is that we should eradicate Maya by systematic enquiry. Further arguments are useless, so do not indulge in them.
139. Maya is an embodiment of marvellousness and doubt; the wise must carefully find out means and make effort to remove it.
140. (Doubt): But the nature of Maya must be determined before trying to eradicate it. (Reply): All right, do so ! Apply the popular definition of magic on Maya.
141. People understand that to be Maya which though clearly seen is at the same time beyond all determination, as in the case of magic.
142. The world is clearly seen, but its nature defies definition. Be impartial, and regard the world as nothing but a delusion, the product of Maya.
143. Even if all the learned people of the world try to determine the nature of this world, they will find themselves confronted at some stage or other by ignorance.
144. Tell us, if you can, how the body and senses came out of the seed, or how consciousness was born in the foetus. What answers will you give to these questions ?
145. (The naturalist says): It is the nature of the seed to evolve into the body with the sense-organs and so forth. (Reply): What is the basis of your belief ? You will perhaps say, application of the double method of agreement and difference. But it is not confirmed because in a barren woman seed produces nothing.
146. In the end you will have to say, ‘I do not know’. Therefore the wise declare this world to be like a magic show.
147. What can be more magical than the fact that the seed in the uterus becomes a conscious individual, that it develops head, hands, feet and other organs, that it passes through the states of childhood, youth and old age and that it perceives, eats, smells, hears, comes and goes ?
148. Like the human body carefully consider also a tiny fig seed. How different the tree is from the seed from which it grows ! Therefore know all this to be Maya.
149. The logicians and others, proud of their dialectical ability, may feel satisfied with their logical explanations; but the philosopher Sri Harsha Mishra has exposed the error of their positions in his classic ‘Khandana’ [Khandana-Khandakhadya].
150. Things that are inconceivable should not be subjected to canons of logic; and this world is one such, for the mind cannot conceive of the very mode of its creation.

E text source-

genep's picture


Maya is SELF's fiction:
Maya cannot do anything.
Maya is like words in a book;
like light coming off the movie-screen;
like code inside a computer.


genep | Tue, 03/10/2009 - 19:19