mAyA an attribute of Brahman

Q: Can Advaitins explain how Maya can be an attribute of the supposedly attributeless Brahman? Why was the creation needed if Brahman alone existed? What is Ishwara?

A (Martin):

 1) Maya is not an attribute of Brahman which, as you say, is attributeless. Maya is a diffuse, or polyvalent, concept that gives rise to much confusion, particularly by translating it as ‘illusion’ (see below). This concept can be viewed from psychological, epistemological, and ontological perspectives. Purely from the standpoint of Shankara’s Advaita Vedanta, Maya is tied in with the concept of ‘ignorance’ (avidya), which is prior to it; that is, avidya is the necessary condition for Maya. Once ignorance has been annihilated by knowledge, Maya disappears. That means that from the higher (of two) point of view, Maya does not exist. This is contrary to most post-Shankara authors, with the exception of Suresvara, who taught that Maya is a positive entity or force. If that were the case, how could a positive entity be removed by knowledge? Swami Satchidanandendra, practically alone in the 20th Cent. has defended the former, Shankarian position.

Maya can also be viewed as the power or energy of Brahman to create the world, and etymologically the word comes from ‘magic/magician’.

But note that the (phenomenal) world is not pure illusion, as stated above, but mithya (relatively real)

2) ‘Brahman alone is real. The world is appearance. The world is not other than Brahman’ (one of the ‘great sayings’ – mahavakya).

3) Ishvara is Brahman considered as creator and ‘personal’ by those who need or are proclive to a devotional relationship (creator/creature). It is also known as ‘saguna brahman’ (Brahman with attributes), as (apparently) different from ‘nirguna Brahman’.

mANDUkya upaniShad Part 8

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Mantra 7

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् ।अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमाद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः  ॥ ७ ॥

nAntaHpraj~naM na bahiShpraj~naM nobhayataHpraj~naM na praj~nAnaghanaM na praj~naM nApraj~nam |adRRiShTamavyavahAryamagrAhyamalakShaNamachintyamavyapadeshyamekAtmapratyayasAraM prapa~nchopashamaM shAntaM shivamAdvaitaM chaturthaM manyante sa AtmA sa vij~neyaH  || 7 ||

This (consciousness) is known as the ‘fourth’. (It is) neither (the knower of) the internal (world), nor the external. Neither (is it the knower of) both. (And it is) not (just) a ‘mass’ of consciousness. (It is) not consciousness (in the empirical sense of conscious ‘of’) nor (is it) unconsciousness. (It is) imperceptible, transaction-less, not ‘graspable’, un-inferable, unthinkable, and indescribable. (It is) the essential ‘I’-experience. (It is) the negation of the experience of all plurality of the universe. (It is) pure, tranquility, and non-dual. This is the Self. This is to be understood.

This 7th mantra is possibly the single most important mantra in the whole of the Vedic scriptures; it attempts to ‘describe’ the nature of absolute reality, knowing that such description is intrinsically impossible.

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mANDUkya upaniShad Part 7

Mantra 6

*** Read Part 6 ***

एष सर्वेश्वरः एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य
प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥

eSha sarveshvaraH eSha sarvaj~na eSho.antaryAmyeSha yoniH sarvasya
prabhavApyayau hi bhUtAnAm || 6 ||

eSha – This (i.e. the universal deep-sleep state)
sarva Ishvara – (is) the Lord of everything;
eSha – This
sarvaj~na – (is) omniscient,
antaryAmin – the ‘inner controller’.
eSha – This
yoniH sarvasya – (is) the source of everything;
hi – (is) assuredly
prabhava apayayau – the place of the arising and dissolution 
bhUtAnAm – of all beings.

The macrocosmic deep-sleep state is the Lord of everything, omniscient; Ishvara, the source of everything; indeed the source and final resting place of all beings.

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Q.530 Maya, Brahman and Ishvara

Q: Can Advaitins explain how Maya can be an attribute of the supposedly attributeless Brahman? (Quora)

A (Martin): Maya is not an attribute of Brahman which, as you say, is attributeless. Maya is a diffuse, or polyvalent, concept that gives rise to much confusion, particularly when translating it as ‘illusion’

This concept can be viewed from psychological, epistemological, and ontological perspectives. Purely from the standpoint of Shankara’s Advaita Vedanta, Maya is tied in with the concept of ‘ignorance’ (avidya), which is prior to it; that is, avidya is the necessary condition for Maya. Once ignorance is annihilated by knowledge, Maya disappears. That means that from the higher (of two) points of view, Maya does not exist. This is contrary to most post-Shankara authors, with the exception of Suresvara, who taught that Maya is a positive entity or force. If that were the case, how could a positive entity be removed by knowledge? Swami Satchidanandendra, practically alone in the 20th Cent., has defended the former, Shankarian position.

Maya can also be viewed as the power or energy of Brahman to create the world, and etymologically the word comes from ‘magic/magician’. But note that the (phenomenal) world is not a pure illusion, as stated above, but mithya (‘provisionally’ real)

Q: Why was the creation needed if Brahman alone existed?

A (Martin): ‘Brahman alone is real. The world is appearance.The world is not other than Brahman’ (one of the ‘great sayings’ or mahavakya).

Q: What is Ishwara?

A (Martin): Ishvara is Brahman considered as creator and ‘personal’ by those who need or are proclive to a devotional relationship (creator/creature). It is also known as ‘saguna brahman’ (Brahman with attributes), as (apparently) different from ‘nirguna Brahman’.

Q.529 Comments on mithyā

Q: Do the Upaniṣads talk about or mention mithyā? If not, why not, when Advaita seems to speak so much about it?

A: The absolute ‘bottom line’ of Advaita is as expressed by Māṇḍūkya Up. and Gauḍapāda’s kārikā-s, namely that there is no creation, no one has ever been born etc. Māṇḍūkya 7 is the final word on the matter:

“This (consciousness) is known as the ‘fourth’. (It is) neither (the knower of) the internal (world), nor the external. Neither (is it the knower of) both. (And it is) not (just) a ‘mass’ of consciousness. (It is) not consciousness (in the empirical sense of conscious ‘of’) nor (is it) unconsciousness. (It is) imperceptible, transaction-less, not ‘graspable’, un-inferable, unthinkable, and indescribable. (It is) the essential ‘I’-experience. (It is) the negation of the experience of all plurality of the universe. (It is) pure, tranquility, and non-dual. This is the Self. This is to be understood.”

Consequently, anything in experience (i.e. dualistic) cannot be real. Yet we DO experience the world. Therefore, it has to be mithyā. No need to specifically talk about it. Gaudapada does, in fact, in Chapter 2, which is called ‘Vaitathya Prakaraṇa’. Vaitathya is essentially a synonym for mithyā. (My book ‘A-U-M’ is all about this – https://www.advaita.org.uk/extracts/a_u_m_unreal.html).

Ṥaṅkara also talks about it in BSB 1.4.19; 2.1.14; bhāṣya on Mand. Up. 7; Gaud.  kārikā 4.9 and Vivekacūḍāmaṇi 194 -5 (ish).

The distinction between paramārtha and vyavahāra is also effectively another way of talking about mithyā. Vyavahāra is ‘appearance’, whose substantive reality is actually Brahman. Every discussion about ‘name and form’ as opposed to reality is about mithyā, whether or not the word is used.

Q.526 MithyA

Q: In your comment on the article by Arun Kumar, I was confused but intrigued that you define Mithya as something that simply explains the fundamental nature of the Brahman in life and its objects. I have not so far found any dictionary that defines mithya as anything other than false or illusory nor discovered any major scholar-philosopher who thought that Shankara viewed this world as a reality – as real as the ornament in your metaphor. You say that Shankara himself by discriminating between the waking and dream states suggests that novel meaning of Mithya. Is this your own interpretation or does Shankara himself link the ability to differentiate between those states to explain mithya?

You raise the example of how jumping into the middle of traffic would help one realize why this world is NOT an illusion… but it is not convincing enough. Potentially, both a person jumping in front of a truck and his consequent “death” could be perceived as illusory events too. The real question I have is whether Shankara himself viewed this world as illusion and used Mithya to convey that or not. And, if it was an illusion for him, what did he think the meaning of life was? If on the other hand life was Not an illusion to him, as you seem to suggest, what was its purpose in that case?

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Time according to Advaita

Martin,

Your post made me realize that I have rarely, if ever, encountered any definition/explanation of the concept of time in Advaita. It set me off on a search of my library to try to find something. Apart from those books which index every word they contain (e.g. Krishnaswamy Iyer’s ‘Vedanta or the Science of Reality’ has 107 page-references to ‘time’), I could not find anything in any of my physical books. A search of my electronic database came up with very few references and the only scriptural one I could find is from Vivekachudamani 497:

sthulādibhāvā mayi kalpitā bhramā-dārōpitānusphuraṇena lōkaiḥ |
kāle yathā kalpakavatsarāya-ṇartvā dayō niṣkalanirvikalpe ||497||

John Grimes translates:

Sthūlādi = gross and so on; kalpita bhramāt = erroneously imagined; āropitānu-sphuraṇena = manifestation superimposed; kale = time; kalpaka = eons; vatsarāyaṇa = years and half-years; ṛtvādi = seasons and so on.

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mANDUkya upaniShad Part 3

Mantra 2

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सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् || 2 ||

sarvaM hyetad brahmAyamAtmA brahma so.ayamAtmA chatuShpAt

sarvaM etad – Everything here
hi – (is)certainly
brahma – brahman.
ayam AtmA – This Atman
brahma – (is) brahman.
saH ayam AtmA – This very Atman
chatuShpad (= chatur + pAda) – (has) four aspects.

Absolutely everything is brahman. This Atman is brahman and has four aspects.

In the first mantra, OM was said to be everything. (How this is so will be analyzed in mantras 8 – 12.) The Upanishad now asks what is the nature of this Self, Atman; mantras 2 – 7 make this enquiry.

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mANDUkya upaniShad Part 2

*** Read Part 1 ***

Mantra 1

हरिः ॐ।
ॐ इत्येतदक्शर्मिदं सर्वं तस्योपव्याख्यानं भूतं भवद्ः भ्विष्य्दिति सर्वमोंकार एव।
यच्चान्यत्ः त्रिकालातीतं तदप्योंकार एव॥ १॥

hariH OM |
OM ityetadakSharamidaM sarvaM tasyopavyAkhyAnaM bhUtaM bhavadH bhaviShyaditi sarvamoMkAra eva |
yachchaanyatH trikAlAtItaM tadapyoMkAra eva || 1 ||

OM iti etad akSharam – Thus, this syllable OM
idam sarvaM – (is) all this.
tasya upavyAkhyAna – The explanation begins with this:
oMkAra – the syllable OM (is)
iti eva – thus truly
sarvaM – everything –
bhUta – past,
bhavat – present
bhaviShyat – (and) future.
yat cha anya – and what is other than
atIta – transcending these
trikAla – three time periods
tat eva – even is that only
oMkAra – OM
api – as well.

The syllable OM is everything. The explanation follows (with this Upanishad). All that is past, present and future is OM. And, whatever is beyond the three periods of time, that too is only OM.

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Word by Word Scriptures

From 2015 to 2017, I posted a series of ‘Notes on Tattvabodha’ (31 parts) by Dr. Vishnu Bapat. (Beginning at https://www.advaita.org.uk/discourses/bapat/bapat01.html.) These provided word by word translations of the Devanagari Sanskrit as well as an English commentary.

Dr. Bapat now has his own site at Vishnu Rao Bapat – Soulbliss where he has continued this practice and has similar translations of Bhagavad Gita, Atma Bodha, Dakshinamurti Stotram, Bhaja Govindam, Astavakra Gita, Amrita Bindu Upanishad and Devi Stotram.

Here, as an example, are two verses from the Bhagavad Gita. 

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