Maya Panchakam
Maya Panchakam is one of the Prakarana Granthas authored by Adi Sankaracharya. This work as the title conveys is a set of 5 couplets which is an analysis into Maya – the power of Brahman.
Maya as a topic in spirituality is very vast and important for the seeker. The very nature of each and every individual in the world is Consciousness or CHIT alone. CHIT is of the nature of Existence or SAT and Bliss or ANANDA. This means that CHIT is always blissful in nature. CHIT is also non-dual as it cannot have any relation with the insentient objects in the world. This means that the relation and the very existence of external sense objects is only an illusion in the form of superimposition on the reality of CHIT. Even though “I” am CHIT in essence, still “I” don’t feel the bliss which I am searching ceaselessly in the external world through various means. The very aim of human life is to attain eternal and ever-lasting bliss. Until this aim is satisfied, man is born again and again in various species until he realizes his own very nature of Consciousness through the human birth (human birth alone can confer realization rather than other species). This non-enjoyment of Bliss which is one’s own very nature is due to ignorance of one’s own nature of Consciousness. This ignorance or Avidya is collectively termed as Maya or the illusory power of Brahman. Even though various Advaita acharyas have used different interpretations for Avidya and Maya (some acharyas take Maya as that ignorance which is present as the power of Ishwara and with the help of which Ishwara creates, protects and destroys – Avidya is taken as the individual ignorance present in the case of a Jeeva). The topic of whether Avidya and Maya are one and the same or different is a separate study in itself. It can be concluded here out of faith and logic that Maya and Avidya are one and the same only because the jeeva is not different from Ishwara but both are essentially the same only. Therefore there are not many jeevas as we see but there is only one jeeva due to whose ignorance or avidya, many other jeevas are seen (by virtue of difference in the adjuncts of body-mind). This theory wherein there is only one jeeva present who is essentially the same with Ishwara is termed as Eka Jeeva vaada. Jeeva forgets his nature of Brahman and thereby is deluded in Avidya whereas Ishwara (who is also an illusion like jeeva) controls Maya & never is under Maya’s control.
Until the jeeva finds himself different from Ishwara, Maya and Avidya will seem to be different. But if a person really analyzes, he realizes that jeeva is not different from Ishwara. The Jeeva is the controller of the entire world if he has the will and desire to make things happen in the world (when there is no clear conviction, that’s when things don’t happen – but when there is strong conviction, then whatever the jeeva thinks happens & hence he becomes one with Ishwara).
Thus Maya and avidya is one and the same thing but used in different contexts. Here Sankara gets into the analysis of Maya. When a seeker analyzes Maya, he realizes that there is nothing called Maya – it itself being an illusory power of Brahman. When this reality is realized, then the Jeeva or individual realizes that he is none other than Kutastha who is the witness of the entire illusory activities in the illusory world. This Kutastha is Brahman alone. Thus the seeker realizes that he is Brahman – thereby he rejoices in the eternal bliss inherent in the Self.
Thus, the very aim of analysis into Maya is for realizing one’s own very nature of Consciousness and Bliss so that the very aim of human life is satisfied.
In this work, Sankara doesn’t enter into the spiritual practice of overcoming Maya. But instead he analyzes Maya deeply. When a seeker enquires into Maya, he realizes that everything in the world is a product of Maya. This Maya itself is indescribable as it is an illusion. Therefore, when a person realizes the futility and illusory nature of the world, he isn’t deluded any more into the illusory world. Instead the seeker directs his enquiry into the ultimate reality of Consciousness which Sankara beautifully portrays in the very first sloka itself.
A short commentary in English elucidating the Maya Panchakam, by the help of which a person can easily understand the terse topic of Maya thereby overcoming it, is being started here.
At the outset itself, let me offer my salutations to my Guru, Sadguru Mata Amritanandamayi Devi, whose benign grace itself is enough to overcome the strong illusory power of Brahman – Maya.
Let me offer my salutations to Prof. Balakrishnan Nair who has been my Shiksha Guru (indirectly as I haven’t learnt directly from him but only through books and discourses) and has been guiding me throughout my life making my mind constantly contemplate on the ultimate reality of Consciousness.
Let me lastly offer this work at the feet of all seekers of the ultimate reality of Consciousness.
19th September 2005,
Chennai.
Before explaining what Maya is, it is essential to state the reality of which Maya is the power. Maya has been explained in three different ways according to the perceiver. These three definitions have been explained by Vidyaranya in Panchadashi (this has been dealt deeply in Satya Darshanam – interested readers can refer to the same). The three definitions are as below:
1. Miraculous power – as per the view of the worldly person. By this definition, Maya is a real power which is powerful and can do anything in the world. The normal worldly person considers Maya as well as the world as real.
2. Indescribable power or Anirvachaneeya – this is the view of a seeker who knows that Maya cannot be real as it is sublated or vanishes when the reality of Consciousness is known (as Consciousness is one without a second). Real is that which is never sublated or never ceases to exist. Unreal is that which never has any existence at all. Maya cannot be non-existent also as its effect of the world is currently perceived. Therefore Maya cannot be described as either existent or non-existent. Therefore it is indescribable. Any illusion in the world is indescribable unless the reality or the substratum of the illusion is known. The snake seen in the rope is not describable as it exists for the time being but vanishes when the reality of rope is known. The seeker thus sees Maya as anirvachaneeya and conquers it through the knowledge that it is an illusion and by focusing on the ultimate reality of Consciousness.
3. Unreal or Tuccha – this is the view of the realized saint for whom Maya doesn’t exist at all as the non-dual reality of Consciousness is realized as one’s own very nature.
Since all works are meant for the seeker alone and not for the realized saint, therefore Sankara stresses the illusory nature of Maya in each and every sloka.
Since Maya’s illusory nature has been stressed in the work, it is essential to first state the substratum of the illusion. Any illusion cannot be known or sublated unless its substratum is not known. Therefore Sankara first starts the work by stating the nature of the substratum of Consciousness. Maya is the cause of the world. Maya cannot be known as such without its effect of world. Hence Sankara states the reality about the illusory world in the first sloka itself.
Nirupama nitya niramshake api akhande
Mayi chithi sarva vikalpanaadi shoonye
Ghatayathi jagadeesha jeeva bhedam
Tvaghatitha ghatanaa pateeyasee maaya
My very nature is Consciousness or Chit and in Me who am without any comparison (without a second), eternal, partless, without any divisions and without any modifications or thoughts Maya, that which can create things which cannot be proved through logic or which are illogical, creates the differentiation of JAGAD (world), JEEVA (individual Self) and ISHWARA (God).
If we analyze this sloka very clearly, all doubts and confusions regarding Maya vanish because there is no other sloka which explains Maya and the ultimate reality of Brahman very clearly.
Nature of the ultimate reality of Brahman
NIRUPAMA – Upama means comparison. Nirupama means that which has no comparison. According to Vedanta Brahman is EKAM EVA ADVITEEYAM, one without a second. It has no comparison as there is nothing different from it either internal or external. Brahman is also without comparison because it is the only entity which hasn’t been objectified till now. Brahman cannot be objectified because it is the Subject which objectifies all objects. Even if thousands of years pass by and science progresses at a brisk rate, still Brahman will remain as the Subject and the only entity which cannot be objectified. The Subject which perceives all objects can never be objectified as there is no other Subject which perceives this Subject. Also Brahman is the light of Consciousness which illumines all other lights in the world. This light of Consciousness can never be illumined by any other light as this is the light of all lights.
Brahman is also mentioned in the Upanishads as beyond words and thoughts. Any entity can be compared only if it can be expressed in words or thoughts. Since Brahman is beyond words and thoughts (it is beyond words and thoughts because it is the light which illumines words and thoughts), it cannot be expressed through words and thoughts. As it cannot be expressed either through words or through the mind, it is incomparable.
Chandogya Upanishad says in the 6th Chapter
Sadeva soumya idam agra aaseeth ekam eva adviteeyam
O Dear! Existence (Brahman or Self) alone existed before (the illusory creation started), one without a second (here the three differences of internal, external among similar entities and external among dissimilar entities has been negated in Brahman).
Katha Upanishad and Brihadaranyaka Upanishad tells
Neha nana asthi kinchana
There is no duality whatsoever here (in Brahman)
The above two sruthi statements clearly state that Brahman alone exists here as the non-dual reality. Brahman alone is the reality and all the other things are seemingly existing illusions in the reality of Brahman
Kena Upanishad in beautiful slokas mentions that Brahman is beyond words, eyes, mind etc.
Yad vaacha anabhyuditam Yena vaag abhyudathe
Tadeva Brahma tvam viddhi na idam yad idam upaasathe
That which is beyond speech and that which gives speech the power to speak, know that to be Brahman and not that which people tell to worship as “THIS” (Brahman can be pointed out as one’s own Self and it can never be pointed as “THIS” as an object).
Yad manasaa na manuthe yena ahur mano matham
Tadeva Brahma tvam viddhi na idam yad idam upaasathe
That which is beyond the mind and that which gives mind the power to think, know that to be Brahman and not that which people tell to worship as “THIS”.
Taittiriya Upanishad says
Yatho vaacho nivarthanthe apraapya manasaa sah
There the words don’t reach (they return back without knowing Brahman) and that which is not attained by the mind also.
Katha Upanishad says
Naiva vaacha na manasaa praapthum shakyona chakshushaa
Asthithi broovatho anyatra katham tad upalabhyathe
Brahman cannot be known through words, mind or eyes. That which is known by the experience “I-exist, I-exist”, how can people know it through any other means?
Here, the Upanishad clearly says that Brahman is known clearly as one’s own existence in the form of “I-exist, I-exist”. This existence cannot be compared and hence Brahman is NIRUPAMA.
NITYA – Eternal
Brahman is eternal as it is beyond space, time and causation. Any object in the world will have three limitations of KAALA (time), DESHA (space) and KAARANAM (causation). The concepts of time and space themselves derive their existence from the ever-existent Brahman or Consciousness. Hence they cannot limit Brahman. As they cannot limit Brahman, Brahman never ceases to exist because of these limitations. Hence Brahman is eternal.
I always exist as I am beyond the three times of past, present and future. These times need a witness who witnesses this time (this same witness should witness all the three times because it cannot be that a person sees the past and another sees the present – in that case, we will not be able to state all the three times together unless a single entity experiences or witnesses it all). This witness is termed as Brahman or Consciousness which never ceases to exist (in 24 hours in a day itself).
For all the changing entities in the world, there requires a changeless substratum which is Consciousness (that which never changes in time).
The Upanishads clearly mention that Brahman is the cause of the changing world (as the substratum of the illusory world). This world, as we all know, is based on the three limitations of time, space and causation. Hence it is Brahman which creates time, space and causation. Therefore, Brahman is beyond time, space and causation. Hence it is eternal.
Can’t everything be changing even as the Vijnaanavaadins proclaim that changing Consciousness alone is real?
No, everything cannot be changing as change means death and non-eternality. There needs an eternal entity so that the non-eternal changes are perceived correctly. Even in two seconds, we are able to say that “I who saw the computer in front of me, am now typing in it” – this recognition is possible only if the “I” who perceived the computer and the “I” who am typing in it are the same. Thus, it is proved that the “I” or Consciousness is same. This same example can be extended to all experiences in the entire world and hence it means “I” or Consciousness is eternal and not the changing Consciousness which Kshanika Vijnaanavaadin Buddhists proclaim.