[Advaita-l] Bhagavad Geeta 4.7, 4.8

[Sailesh Ganesh]

Sadanandaji

Pranams.

Based on your explanation, this is what I have understood. Please correct me
if I am wrong.

From the Brahman point of view, there is no mAya, which is the same as
saying that a jiivanmukta does not see any duality. mAya only exists from
the jiiva point of view. Even the jiiva point of view (as separate from the
Brahman point of view) is because of mAya. In fact, everything that we
perceive as real is because of mAya. Then the question arises: where does
mAya come from? The only explanation I can think of is that even the
presence of mAya is because of mAya, which is something of a loop back on
itself. But I am unable to comprehend the meaning of this, how does mAya
arise out of itself? And what is the relation of mAya, jiiva, jiiva point of
view, etc. with Brahman, if from Brahman point of view, all these do not
exist? So, in short, where does the entire concept of mAya come from?

Thanks
Sailesh

On 4/28/06, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
>
>
>
> --- Sailesh Ganesh <saileshganesh at gmail.com> wrote:
>
> > Thank you Sadanandaji for your explanations, but a couple of questions
> > still
> > persist.
> >
> > If Brahman is everything and all there is, even the play of mAya must
> > be
> > Brahman, the superimposition of the unreal on the real must also be
> > Brahman.
>
> Shree Sailesh - PraNAms
>
> Here is my understanding.
>
> mAya is ya maa saa mAya that which is not there but appears to be there.
> It appears to be there for those who see - and the apparent becomes
> real for those who are deluded.
>
> >From Brahman point there is no mAya or no ignorance nor any
> superimposition.  It is ekam eva advitiiyam - one without a second.
>
> >From jiiva point there appears to be a creation, since Jiiva notion
> itself is due to mAya.  How the one  Brahman appears to be many is
> explained using the term 'mAya', like factor x we use in math to solve
> mathematical problem.
>
> Here when we solve the apparent problem, the very problem is dissolved
> since there is neither creation nor creator either in the absolute
> sense.  Hence, mAya applies even to the concept of mAya.  Hence, mAya is
> not needed from Brahman point of view.
>
> This is what that was discussed in Mandukya kaaraki in terms of 'ajaati
> vaada'.
>
> Shankara uses the word 'anirvachaniiyam' or inexplicable since the
> problem is not real but only apparent and the apparent is taken as real.
>
>
>
> > Where does this superimposition come from if Brahman is without a
> > second?
>
> Superimposition is only for those who see the superimposition.  Hence,
> from the point of jiiva one can say it is the power of Iswara,
> parameSvara Shakti.  From Brahman point, it is advitiiyam, no
> superimposition whatso ever.
>
>
> > How can mAya impose itself on the infinite and create the illusion of
> > dualism? Does this not imply some limitation on the infinite?
>
> The above perhaps answers your question.  From Brahman point, there is
> no mAya, no creation, no illusion and no limitation.  Hence infinite
> remains as limitless infinite.
>
> The analysis is only from jiiva's point or from vyavahaara point.
>
> Hope this is clear.
>
> Hari OM!
> Sadananda
>
>
> >
> > Thank you
> > Sailesh
> >
> > On 4/28/06, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
> > >
> > >
> > > --- Annapureddy Siddhartha Reddy <annapureddy at gmail.com> wrote:
> > >
> > > >
> > > > Here's a summary of my understanding:
> > > > 1) Brahman is everything. AND ONLY THING.
> > >
> > > ----clipped----
> >
> >
> >
> > --
> > Ekam sat, viprâ bahudâ vadanti (The truth is one, the wise call it
> > different
> > names) - Rig Veda (1.164.46)
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--
Ekam sat, viprā bahudā vadanti (The truth is one, the wise call it different
names) - Rig Veda (1.164.46)