REGARDING THE CONCEPT OF MAYA OR SHAKTI (शक्तितत्त्वम्):
C1. Shankara Bhagavatpada says; Maya is inexplicable (अनिर्वचनीयः). It is neither immutable (असत्) nor can be described as mutable (सत्). From the absolute point of view, it is insignificant (तुच्छः), but logically, it is inexplicable (अनिर्वचनीयः), though from the operational (व्यावहारिकः) point of view, it appears as real (वास्तवम्). It is the seed (वीजशक्तिः) that leads to the creation under Parambrahman. The manifest Brahman (सगुणब्रह्मः) or Ishwara is the repository of infinite powers (अनन्तशक्तिमान्), which are beyond contemplation (अतर्क्यः).
C2. Ramanujacharya describes It as that aspect of Parambrahman, which appears as the three-fold Nature (त्रिगुणात्मिका प्रकृतिः) and by which He creates the Universe. It can also be described as a special characteristic (धर्मविशेषः) or a type of operational aspect (वृत्तिविशेषः). The Parambrahman is the repository of all powers since eternity and this characteristic is His conforming regulator (स्वरूपानुवन्धिनी). In this process He measures (ईक्षतेः – from ई इयते) confined by the complimentary characteristics (ई अक्ष्णोतीति) of expansion (व्याप्तिः – अक्ष व्याप्तौ) and consolidation (संहतिः – अक्ष संहतौ).
C3. Madhwaachaarya differentiates Maya, which, according to him, is the main power (मुख्या) from Nature (प्रकृतिः), which is the inferior power (अमुख्या). Maya is three-fold (त्रिगुणात्मिका). Nature (प्रकृतिः), which is controlled by Vishnu, is the operational aspect (शक्तिः). At the beginning of creation, it reveals three aspects called Sattwa, Raja and Tama. The corresponding controllers of these aspects are Shree (श्रीः – सत्त्वगुणस्वरूपा), Bhuh (भूः – रञ्ज्नकारिणी रजगुणस्वरूपा), and Durga (दुर्गा – ग्लानिदायिनी तमः रूपा). Since the Soul (जीवः) are confined by these, they are not able to be liberated. Though all the above three aspects confine all, Shree specifically confines the Deities (देवगणाः), Bhuh specifically confines the humans (मानवगणाः) and Durga specifically confines the Demons (दैत्यगणाः).
C4. Vishnuswamy says Maya is controlled by the Parambrahman. Since it leads to sorrow, it is called ignorance (अविद्या). The Parambrahman is Sat-Chit-Ananda and embraces (आश्लिष्टः) the enchanting (ह्लादिनी) and Omniscience nature (संविच्छक्तिः).
C5. Nimbaaditya says: Maya is known as Pradhana also and is three-fold. Of the infinite powers of Parambrahman, two powers are main: Consciousness (चित्) and Inertness (अचित्). He creates the Soul (जीवः) through the power of Consciousness (चित्) and the Universe through the power of Inertness (अचित्).
C6. Vallabhacharya says: The powers of the Parambrahman can be divided into two categories (द्विविधवृत्तिविशिष्टाः): the enchanting (मोहनकारिणी) of Soul (जीवः) and covering up of reality (स्वरूपआच्छादिका). It has 12 main forces namely: श्रीः, पुष्टिः, गीः, कान्तिः, कीर्त्तिः, तुष्टिः,ईला, ऊर्ज्जा, विद्या, अविद्या, ईच्छाशक्तिः, माया.
C7. Chaitanya Mahaprabhu says: the inert Nature is not the cause of the Universe. Parambrahman creates the Universe through Maya. The “I” is different from Maya, which is the effect. Maya has two aspects: Maya, which is the causative aspect (निमित्तहेतुः) and Pradhan (प्रधानम्), which is the material aspect (उपादानहेतुः). Of the infinite powers of Krishna, three are important: Desire (इच्छाशक्तिः), Action (क्रियाशक्तिः) and Knowledge (ज्ञानशक्तिः). These are transformed to Sentiency (चिच्छक्तिः), Life force (जीवशक्तिः) and Maya (मायाशक्तिः).
Regarding the concept of the universe (जगत्तत्त्वम्):
D1. Shankara Bhagavatpada treats the Universe as a derivative (विवर्त्तः – अपवर्तनम्) of Brahman, which appears as समवायिकारणविसदृशकार्योत्पत्तिः – the inherent cause for creating something different. Brahman superposed with Maya (मायोपहितः), appears as the cause for the Universe. Operationally the Universe exists, but in the ultimate sense, it is Brahman only.
D2. Ramanujacharya describes the Universe as the physical aspect of Brahman. Though it has physical-energetic (क्षरः-अक्षरः) aspects inherent in It, in Its Conscious (अव्ययः) aspect explained earlier, it has no relation with causality (कार्यकारणभावः). All three aspects are inherent in Brahman. Before creation and after ultimate dissolution (प्रलयः – प्रलीयते क्षीयते जगदस्मिन्निति), the mutable physical-energetic (क्षरः-अक्षरः) aspects turn immutable – hence imperceptible (स्वाप्ययात्). During creation it becomes mutable to create everything as described in Gopatha Braahmanam. This transformation does not contradict Its nature, as these exhibit His excellence. Thus, Brahman is the constituent and effective cause of the Universe.
D3. Madhwaachaarya treats the Universe as real. Starting from creation till ultimate dissolution, the Nature (प्रकृतिः) mutates itself to create everything, after which it becomes immutable – hence imperceptible again. According to the destiny and possible talent (nature of the species), Vishnu creates the varieties in the Universe and after the cycle ends, makes all immutable again existing as the only Cause. The cycles continue unabated due to measurement (ईक्षतेः) confined by the complimentary characteristics of expansion and consolidation.
D4. Vishnuswamy says that the Universe is the creation of Brahman. The Universe, which is inherently constituted of Brahman (ब्रह्मसमवायी) and similar to Brahman (ब्रह्मस्वरूपः), is real. Since Brahman is real and eternal, so is the Universe. Just like a pot is inherent in clay awaiting the potter and his wheel to give it shape, similarly, the Universe awaits the act of God (ईक्षतेः) to materialize. The constituent aspect of Brahman is only one of Its evolutionary states.
D5. Nimbaaditya says: Brahman is the cause and the Universe is the effect. Brahman is Omnipotent. It’s potency (शक्तिः) is the Universe. Brahman is sentient and the Universe is inert. Thus, they are different. The Universe, as is perceived, is real during creation. Before and after that it is real also, but imperceptible.
D6. Vallabhacharya says: The Universe is created by Brahman through His Maya. Brahman is both the constituent and effective cause of the Universe as the physical-energetic (क्षरः-अक्षरः) aspects. Brahman is the cause of all causes (सर्वकारणकारणम्). Before and after creation, It remains in the Brahman and continues cyclically in It’s unmanifest and manifest aspects.
D7. Chaitanya Mahaprabhu says Maya reveals itself in two ways: Pradhan (प्रधानम्) and Prakriti (प्रकृतिः). The inert Nature cannot be the cause of creation without the energy (शक्तिः) that, due to the grace of Krishna, initiates action. In this process Prakriti (प्रकृतिः) becomes a secondary cause like the iron welds due to the heat energy. The identification of the body with the Soul is wrong. The universe is not unreal, but only unstable (नश्वरः) – it continuously changes form. Shri Krishna has unimaginable powers (अविचिन्त्यशक्तिः). He transforms Himself into the Universe only due to his desire (इच्छाशक्तिः). Like a Chintamani (चिन्तामणिः) creates different jewels while retaining its own nature (स्वरूपम्), Krishna creates the Universe retaining His Self and Nature.
REGARDING THE CONCEPT OF DEVOTIONAL PRACTICE (साधनतत्त्वम्)
E1. Shankara Bhagavatpada says that only the knowledge of Brahman, i.e., the nature of permanence and impermanence of objects (नित्यानित्यविवेकः) leads to liberation. For this reason, the first precondition is detachment from objects (वैराग्यम्), followed by controlling the external senses (शम or वाह्येंद्रियसंयमः) and internal senses (दम or अन्तरिन्द्रियसंयमः), refraining from enjoyment of objects and using the bare minimum (उपरतिः), ignoring the external effects like heat, cold, pleasure or pain, etc (तितिक्षा), focusing on only one subject (समाधिः), faith in the teachings of the scriptures (श्रद्धा), and eagerness for emancipation (मुमुक्षुत्व). One must follow these in three steps: listen or learn (श्रवणम्), observe and analyze (मननम्), and repeat the effects in practice (निदिध्यासनम्), which will lead to concentration of mind in the conscious aspect only (समाधिः). Through adoration of the Brahman (उपासनम्), the consciousness becomes clear. The adoration can be of qualified Brahman or Unqualified Brahman.
E2. Ramanujacharya describes Devotion as the best and only requirement, which creates detachment from all other objects. Only a devotional mind will be blessed by the Brahman and can realize the nature of Brahman. Regular austere practice of knowledgeable devotional service will lead to the knowledge of Brahman. He advises to follow the practice of Parashara. He divides adoration into five categories: Purification of the place of worship (अभिगमनम्), Collecting the essential ingredients (उपादानम्), Worshiping Vishnu (ईज्या), Recitation of the scriptures with proper understanding of their intrinsic meaning (स्वाध्यायः) and Quest for Parambrahman (भगवदनुसन्धानम्).
E3. Madhwaachaarya says devotion can be of three types: general (साधारणीभक्तिः), absolute (परमाभक्तिः) and formal (स्वरूपभक्तिः). After realizing the Godhead, devoting oneself only to His service is called devotion. The general attachment before learning properly is called general devotion. When someone sincerely tries to get worldly objects through the prescribed practices, it is denounced. When someone realizes the absolute truth about everything after realizing the Godhead, it is absolute devotion (also अमलाभक्तिः). After liberation, the residual devotion of the Jeeva is called formal devotion (also साध्यभक्तिः). First one should have auspicious company and understanding the scriptures. This will lead to development of general devotion. Then the other devotions will follow through continued practice.
E4. Vishnuswamy says that devotion is the adoration of the three-fold (सत्स्वरूपः), Consciousness personified (चित्स्वरूपः), eternally present (नित्यस्वरूपः), full of eternal bliss and freedom (नित्य-अचिन्त्य-पूर्णमानन्दम्), who is personified as Shri Narasimha. He admits reality and eternity of the Adorable (उपास्य), the Adorer (उपासकः) and the adoration (उपासनम्). He says: मुक्ता अपि लीलया विग्रहं कृत्वा भगवन्तं भजन्ते.
E5. Nimbaaditya advocates devotion and sincerity. Devotion of Krishna only can be physical worship (साधनरूपी अपराभक्तिः) or mental (प्रेमलक्षणा उत्तमाभक्तिः).
E6. Vallabhacharya advocates devotion can be physical worship (साधनरूपा) or goal oriented (साध्यरूपा), which can come only through the grace of God. It has two divisions: morally bound (मर्यादा) through scriptures and advanced (पुष्टिः) due to grace of Krishna.
E7. Chaitanya Mahaprabhu says that devotion cannot be expressed by action-desire-knowledge (कर्म-योग-ज्ञानम्) without the grace of Krishna, because Jeeva is His eternal servant. Based on the level of devotion, such people can be best (उत्तमम्), medium (मध्यमम्) or junior (कनिष्ठः). The sequence of approach is following the noble persons and serving them, as a result of which one can difference between self and non-self and the relation between both leading to the nine-fold devotion (नवधाभक्तिः).
As we can see, all are describing the same Prambrahman from different perspectives for people with different levels of understanding. Yamunacharya, declares that Bhakti succeeds the twofold training of the mind by karma and jnanam. Further, according to Vedarthsangraha, आत्माभिमानो यादृशः तदनुगुणैव पुरुषार्थप्रतीतिः।. Also श्रद्धा is defined as: श्रत् (सत्यत्वं) दधाति विषयेषु यथा शक्त्या. Hence it has been said that: श्रद्धामयोsयं पुरुषो यो यत्श्रद्धः स एव सः – गीता 17-3 and तं यथा यथोपासते तदेव भवति – शतपथब्राह्मणम् 10-5-2-20. He, who follows something devotedly, becomes like that.
अपूर्वः कोऽपि कोशोऽयं विद्यते तव,भारति।
व्ययतो वृद्धिम् आयाति,क्षयम् आयाति संचयात्।हरि ॐ तत् सत्।
Author: Basudeba Mishra
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