Maya is that which makes the chaitanyam, attributeless brahman, appear to have attributes.
Which means brahman appears as though time, space, akaasa, vayuh, tajaha, aapaha, pruthvi.
And through these we also have individual shariras and cosmic shariram as though.
There is something very important to understand. We can talk about atma only due to maaya shakti. This in fact means maya has to be non separate from brahman. This therefore has to be a power inherent and inseparable from brahman, though brahman svarupa is independent.
Brahman does not specify an attribute of the jagath. We should not use the word brahman very casually. There is no point in being casual about the usage of the word brahman.
The word brahman is a very holy word it is a ONE word that signifies the whole, the totality. Which means all that is here is brahman. Which means maya unmanifest is also brahman.
Brahman IS as manifest. Brahman IS ignorance, brahman IS knowledge, brahman IS removal of brahman ignorance.
This whole play IS brahman. But brahman IS svarupa wise independent.
Brahman IS as space. Hence Space wise brahman is not limited. Which means the space wise limitation is not there for me.
Which means I am not one who comes and goes, there is no where to go or come from. But I 'can' come and go, as a person within space as a jiva. This is maya. Brahman with maya shakti this is. So from I, we remove the limitation of space, we remove the limitation of time, we remove the attributes, we remove the doership, we remove karta which means we remove punya paapa, birth and rebirth, samsara itself we remove from I. depending on I , all IS ( brahmashraya sattva rajas tamogunatmica maaya) I is available AS though all these, but I is never undergoing change to become all these. That is the magic of satyam and mithya. I can become all these, but I remains I. This is the reason shastra is able to say, I am not bound by time, space, i am not the body, and so on. thus we can go on negating from the meaning of I, but at the zenith of all negations there is a very much non negatableness of I the negator himself. He is unable negate himself.
The kena upanisad says
tad eva brahma tvam viddhi, nedam yad idam upasathe.
By calling brahman as
Yat vaacaa anabhyuditam yena vak abhyudyate ,
tad eva brahma tvam viddhi, nedam yadidam upasathe.
Which means brahman appears as though time, space, akaasa, vayuh, tajaha, aapaha, pruthvi.
And through these we also have individual shariras and cosmic shariram as though.
There is something very important to understand. We can talk about atma only due to maaya shakti. This in fact means maya has to be non separate from brahman. This therefore has to be a power inherent and inseparable from brahman, though brahman svarupa is independent.
Brahman does not specify an attribute of the jagath. We should not use the word brahman very casually. There is no point in being casual about the usage of the word brahman.
The word brahman is a very holy word it is a ONE word that signifies the whole, the totality. Which means all that is here is brahman. Which means maya unmanifest is also brahman.
Brahman IS as manifest. Brahman IS ignorance, brahman IS knowledge, brahman IS removal of brahman ignorance.
This whole play IS brahman. But brahman IS svarupa wise independent.
Brahman IS as space. Hence Space wise brahman is not limited. Which means the space wise limitation is not there for me.
Which means I am not one who comes and goes, there is no where to go or come from. But I 'can' come and go, as a person within space as a jiva. This is maya. Brahman with maya shakti this is. So from I, we remove the limitation of space, we remove the limitation of time, we remove the attributes, we remove the doership, we remove karta which means we remove punya paapa, birth and rebirth, samsara itself we remove from I. depending on I , all IS ( brahmashraya sattva rajas tamogunatmica maaya) I is available AS though all these, but I is never undergoing change to become all these. That is the magic of satyam and mithya. I can become all these, but I remains I. This is the reason shastra is able to say, I am not bound by time, space, i am not the body, and so on. thus we can go on negating from the meaning of I, but at the zenith of all negations there is a very much non negatableness of I the negator himself. He is unable negate himself.
The kena upanisad says
tad eva brahma tvam viddhi, nedam yad idam upasathe.
By calling brahman as
Yat vaacaa anabhyuditam yena vak abhyudyate ,
tad eva brahma tvam viddhi, nedam yadidam upasathe.
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