Transcription
Hey, oh, oh.
[Music] [Music] Um.
[Music] [Music] [Music] [Music] [Music] [Music] [Music] Foreign. We are seeing the answer to the question, what is anatma? What is not-self? Anatma. And in that, so far, we have seen two upadhis. The upadhi of gross body, sthula sharira, and upadhi of subtle body, sukshma sharira. So, if we, if we see verse number 92, 207 was the topic of subtle body. Started from verse number 92. So, Shankara charya started by first individually explaining what are the components of subtle body. Right? So, five organs of perception, five organs of action, antahkarana, and pranas. Five pranas individually were explained first. Then he reconciled the entire idea of sukshma sharira and explained to us what that sukshma sharira is. Then he went on to explain how the characteristics of the components of the subtle body do not belong to the self. Right? Qualities, functions also. So, functions of those things, they do not belong to the self. The self is something which is very different from all of them. They do not belong to the self. They belong to the individual faculties. So, the properties and functions of five organs of perception, five organs of action, five pranas, and finally, he also explained the concept of ego and how even what the ego represents, the doer and enjoyer, that also does not belong to the self. The self never becomes happy or sad, sukhi dukhi, etc. That is the ego. That is the individual jiva, ahankara, whatever you want to say. That is the one who is becoming sukhi or dukhi based on the conducive environment, based on the favorable objects or unfavorable objects. Why? Because the self is of the nature of bliss. So, in the last session, we logically understood how the self is of the nature of bliss. I hope you remember the logic. I love what gives me joy. I love myself the most. Means, I give joy to myself the most. To give joy, I must have joy. Therefore, I am of the nature of bliss. Even the outside objects are dear to me because they give me joy. But the joy that I experience, so to say, from outside objects also actually comes from my own self. Objects in themselves do not have inherent joy in them. Okay. Now, having said that, please also remember, objects are also nothing but the Atma because Atma is one and all-pervasive. So, that aspect of Atma is there in the object also. So, they also have inherent capacity to give joy. That is there in them. But what I like gives me joy. What I don't like doesn't give me joy. Now, this changing phenomenon of giving joy and sorrow to me does not belong to the self. It belongs to that particular object, that particular form of object. This also we must not forget. In other texts, etcetera, if you see, in drak darsvika and nama-rupa, the previous three means, or the sachidananda aspect, these three aspects belong to Brahman. Belong to Brahman means belong to the substratum. The self. Rupa and nama, form and name, belong to that object. So, even the capacity that the object, so to say, has to give me joy, actually doesn't belong to the object. It belongs to the self, which is the substratum of the object, which is also my own self. That's why even if we say that the objects don't have inherent capacity to give me joy, the joy comes from the self, it is not wrong. Don't get confused. Objects do have ananda aspect, but that aspect does not belong to the object. It belongs to the substratum, Brahman. It belongs to the self. Okay. So, that's what we have seen so far.
Now, Bhagavan Shankara charya begins the topic of causal body. Causal body, karana sharira. Karana, that which causes subtle and gross body, it's called as causal body, karana sharira. It is the cause for sthula and sukshma sharira. Right? Now, that karana sharira mainly is made up of what we call as avidya. But here, we are going to see avidya from individual's perspective and also from total perspective, which is also called as Maya. Avidya on the samashti level, totality level, of totality is called as Maya. So, that will be explained first. So, as we are going through the explanation, please keep this thought in mind that the explanation of Maya and the explanation of avidya is one and the same. Few aspects will be strictly for Maya, few aspects will also be there for avidya because Maya is overall total causal world, avidya is individual causal body. We have seen in subtle body also, Shankara charya had included the five bhutas, subtle world, he had included. Similarly, he is doing it here. So, now when he explains Maya, please also keep in mind that the similar explanation is there for avidya also.
Now, three verses he takes to explain what is this Maya. Beautiful verses. And from three perspectives. So, Maya is causal. We are talking about, right? So, it has effects. The subtle body, the subtle, uh, world, the gross body, the gross world, these are the effects of Maya. So, first explanation is from the standpoint of the effects. Maya looked from the effects side. Then, second verse will be Maya from the standpoint of Maya itself. Maya will be explained from its own standpoint. And third verse will explain Maya from the standpoint of Brahman, the supreme reality. Right? So, like this, in three verses, these are beautiful verses. I had mentioned in the last session also, if at all, at any place, you are explaining Maya, you cannot skip these verses. You have to explain this. Right? So, beautiful verses. Let us begin verse number 108.
[Music] [Music] Every single word is very, very important in this explanation of Maya. First word is, "Avyakta," that which is called, that which has got this name. What is the name? Avyakta means that which is not. Vyakta means that which is manifested. So, Avyakta means unmanifest. So, that which is called as unmanifest. What do you mean by unmanifest? It indicates the causal form, which is not seen, not distinguishable, but it is there. So, the entire manifest world, the subtle and gross world, has come from this unmanifest Avyakta. So, Maya, we have seen one synonym. So, in Upanishads, etcetera, see, this is, this is practical. We are studying. So, practice is supposed to prepare us for studying the Upanishads, Gita, and Brahma-sutras, etcetera. So, in Upanishads, whenever the word Avyakta will be used, immediately our mind should go on Maya. Every time Upanishad may not use the word Maya. Right? Avyakta, that which is named Avyakta, the unmanifest. Unmanifest means causal. That from which the manifest world has come. Like seed, we say, no? We say, in the seed, what all things are there? Everything of the tree is there in the seed. The bark and the leaves and the fruit, everything is there. But how it is there? It is in unmanifest form in the seed. Then, when that seed is, you know, germinates and then slowly, slowly becomes the tree, then everything is manifested, right? From the same seed. So, Maya, first word is that which is unmanifest.
[Music] Paramēśvara śaktihi, power of the supreme lord. Paramesha shakti. What do you mean by power of the supreme lord? It is that power which makes creation happen. It is the creative power of the lord. Creative power of the supreme lord. Or you can also interpret it as, Parama Isha, Isha itself is lord. Paramaisha can refer to Brahman. The power of Brahman. Power of Brahman means what? It is not independently existing. It is the power of Brahman. Its existence is dependent on Brahman. Why? Because my power has to reside in me. You see, I say, no, I am very strong. Okay. That strength resides where? In me. I am very intelligent. Okay. That intelligence resides where? In me. So, the power has to always reside in the one who possesses that power. So, Paramesha shaktihi can also mean power of Brahman. Means what? That which resides in Brahman. That which doesn't have independent existence. It has borrowed its existence from Brahman. Earlier also, we have seen this concept that Brahman by itself cannot create anything. Why? Because Brahman is non-dual, Advaya. And being non-dual, there is no creation possible. But there is nothing other than Brahman. How can he create? But creation we see. How do you explain the creation then? If Brahman doesn't create, if the world cannot create itself, somebody must have created it. So, therefore, we bring the concept of Ishvara, lord. And how do we say, what is Ishvara? We say Ishvara is equal to Brahman plus Maya. Now, what is this Brahman plus Maya? Brahman along with its creative power, Maya, is termed Ishvara. But Brahman plus Maya, which means Maya is there other than Brahman? No. But Maya is not there. Maya, Yama, that which is not there, is called as Maya. Yeah, that which ma, ma means not there in Sanskrit. Ma, that which is not there. So, if you see like that, Brahman plus Maya is Brahman plus zero. That is Brahman only. So, from the paramarthic standpoint, from the absolute standpoint, there is no Maya. But from the transactional standpoint, that we all are right now, we have a harika, we see the creation, we have to posit the cause of creation. And that cause of creation cannot be only Brahman. Because how can Brahman create something? So, Brahman remaining as substratum has this capacity called Maya, which creates the world. That's how we define. That's how we explain the creation. Still, for the entire creation, Brahman is the substratum. Without that substratum, nothing can exist. Not even Maya. We just said Paramesha shakti. If Maya is the power of Brahman, it has to reside in Brahman. So, Brahman is the substratum for Maya. And Brahman is also substratum for the entire world that is created by Maya. Right? So, Brahman along with its capacity of Maya, power of Maya, creates the entire world. Is this understood? So, Paramesha shaktihi explains two points. One is that it is a creative power of Brahman or the supreme lord, whatever you want to call. And second thing, it resides in the same Brahman. Okay. Just note this point. This is an important point to note because in Vedanta itself, there are different theories. There is a difference of opinion. Is there about where this Maya resides? There's a Brahmati Kara and Vevarekara. Two others are there. Not required at the moment. If somebody has studied, then it is just to give reference. Brahma Sutras commentary is there by Shankara charya on that. There is a tikka of Arthika etcetera written. Bahamuti. In that, that Bhavatikara is putting a different, different opinion. And the Vivaranakara is putting a different opinion. So, they say, where does this Maya reside? One opinion is it resides in Brahman, as Shankara charya says here, points out here. Second opinion is the Maya, that Maya resides in an individual, not in Brahman. And therefore, it goes away. Right? Now, we don't have to fight over that and find out what is correct, what is not. That's not our job at all. We have to understand one thing that it is the power of the supreme lord. It resides in that supreme lord, or in it resides in Brahman.
Anadi avidya, beginningless ignorance. Now, this topic also we have seen earlier. We had seen what are the six things in Vedanta which are beginningless. Remember? Vishuddha. Right? That was we had seen to explain the concept of Jiva, which is or subtle body, which is beginningless. Now, here avidya also has come. Anadi, beginningless ignorance. The causeless non-apprehension of the self. That's why it is called as karana. What is karana? Karana sharira means what? That which causes everything, but is not caused by anything, is called as karana. Careful. Karana sharira means what? That which causes everything, but is not caused by anything. Means what? It doesn't have another cause. It does have substratum, but it doesn't have cause. Causeless cause. Causeless cause. It doesn't have a cause, but it is cause for other. For other means what? For the subtle and gross world. So, it is anadi, the beginningless. Word refers that it doesn't have any cause. There is nothing behind it. It has not come from something. It is there. All other things are at a particular time, they have a beginning. Means what? They are born at that particular time. Means what? They have a particular cause. They are the effects. Whereas avidya is the cause, the causeless cause.
Trigunatmika, it is of the nature of three gunas. Three, three guna. Keep the word guna as it is right now. The topic will come after two verses. The topic of gunas will begin. That time we will see what is the meaning of the word. But we know what are the three gunas. Very famous trigunas. What are they? Sattva, Rajas, Tamas. Sattva guna, Rajo guna, Tama guna. It is of the nature of these three qualities. And Tamas. Para, para. It is superior. It is superior to what? It is superior to its effects, the gross and the subtle worlds. And it is also superior to the trigunas. Because trigunatmika para, together we have to say, no? Para means superior. Now, actually speaking, though Bhagavan Shankara charya is explaining what this Maya is, he is also giving us names of Maya. So, Maya will be referred to in different, different context, in different, different texts, by any of these terms. So, all these are names of Maya. Paratparam, that which is superior than the superior. Means what? That is that which is higher than Maya. So, that Purusha will be called as Paratha. That which is superior to this Maya also. Right? Right. So, these, though they are explanations of Maya, but these are also the names of Maya, synonyms, you can say. So, at different places, we will see different word used, different term used for Maya. Right? Karya anumeya, that which is inferred. That which is inferred from its effects. By seeing the effects, the cause is inferred. What do you mean? What do you mean? Ah, the nature of Maya cannot be understood or explained. Why? Because it is beyond the intellect, beyond the mind. So, mind cannot understand it. Intellect cannot explain it. So, it, it, it is beyond. And therefore, how do we know that Maya is or Maya is para? How do we know? By seeing its effects, we are inferring the nature of the cause. Many times, we say like that. We, we see somebody's behavior and we say, ah, now I understand from which family you are coming. How can you say that? Because the cause is there in the effect. By seeing the characteristics of the effects, you are inferring the characteristics of the cause. So, here what is happening? Because that Maya cannot be understood, looking at its effects, we are inferring its cause, the Maya. So, Karya anumeya. So, effects of the Maya are all having three gunas, sattva, rajas, tamas. So, if every single thing in the world has sattva, rajas, tamas, it must have come from its cause. Therefore, Maya must have got three gunas of sattva, rajas, tamas. Can anybody experience Maya? No. Why? Because to experience, you need mind and intellect. This is beyond mind and intellect. The effect can never see the cause. Effects can never see the cause. Right? So, Maya cannot be understood by itself. Maya is understood from inference, by looking at its effects. And who can infer it? Sudhiya eva. So, Karya anumeya, by a sharp intellect alone. Anu, it is inferred. Not that everybody can understand or everybody can infer the effects. I mean, they infer the nature of Maya by looking at the effects. No. Karya anumeya, sudhiya eva, by a sharp intellect alone, it is inferred. What is inferred? Maya is inferred. The nature of Maya is inferred. Karya anumeya. This is what is called as Maya.
Now, the word Maya has come. What is Maya? Ya ma samaya, that which is not. That which is not, is called as Maya. Seen in, in our simple Sanskrit also, in our, our languages also, in Indian language also, Maya means magic, isn't it? Maya means magic. Mayavi is a magician. Mayavi. So, Maya is what? It's magic. That's why the word Maya is again. What do you mean by its magic? It creates everything from, so to say, nothing. So, that's the magic, isn't it? Childhood, etcetera, used to go for magic show. What will the magician do? From nothing, suddenly he will create something. It will appear like that. That from nothing, he's creating everything. That there is only one handkerchief, and he will just do like this, and from the handkerchief, something else will come. From the hat, the rabbit will come up. From your ears, etcetera, coins will come out, isn't it? Just like that. Just then, you used to say, whole magic. So, this Maya is also like that. So, to say, from nothing, it's creating everything. Maya. But please remember, it is not. There is nothing called as magic. What do you mean by magic? Can you really create nothing? Uh, create something from nothing? Nothing is it possible? It's a trick. You don't know the trick. Therefore, you call it as magic. The magician will not call it as magic. They will say, slight of hands. They will say, it's just hot chalaki. It's just fast movement of my hands, and it appears as though I am creating something from nothing. For the ignorant, it's a magic. For the knowledgeable, it's just there. Or you can say, it is not there. Magic is not there for the magician or for the helpers of the magician. They know all the tricks. For the ignorant, it, it is there. This is that mind. What yaya, created by whom? This entire world is created. Okay. So, it is the cause of the entire world. Now, often, when the concept of Maya comes, we will see that they will say that Maya has two powers. Avarana Shakti, it veils. It veils. It covers. It covers what? It covers the reality. And Vikshepa Shakti, projecting power. It projects something else in the place of reality. So, the word anadi avidya in the explanation refers to our. It covers the self. And then it projects the entire world. So, Avarana and Vikshepa Shakti. This is what is Maya. When seen from the standpoint of the effects, of the nominee, it is unmanifest. Paramēśvara śaktihi, it is the power of the lord. Anadi avidya, it is the beginningless ignorance. Trigunatmika, it is of the nature of three gunas. Para, it is superior to the gross and subtle worlds. Karya anumeya, by which this entire world is created, is projected. Prasuyati can also mean projected. Right?
Now, okay. So, we have seen the Maya from the standpoint of the effects. Now, you explain Maya from its own standpoint. From its own standpoint, you explain. From the effects, okay. Fine. The only explanation possible for Maya from its own standpoint is that it cannot be explained. Anirvachaniya means that which is inexplicable. Now, this word is often misunderstood. Why this word is misunderstood? Many times, people use this word to run away from a problem. When you ask them to explain this, then they will say, no, no, it cannot be explained. See, it is not said that Maya cannot be explained. Maya is inexplicable. Is the explanation of Maya. It being inexplicable itself is an explanation. What do you mean by that? It cannot be explained in certain terms, in certain way, that's what it means. See, often people use this word, anirvachaniya rupa. In Bhagavan Shankara charya also, definition, if you see, he will say, anirvachaniya rupa. But he is explaining Maya. Then he is saying, it is anirvachaniya rupa. He is using all these terms. That it is, but then further explains. Now, if you are explaining, why are you calling it as inexplicable? Because it cannot be explained in a certain way. So, what are the ways it cannot be explained? That is explained in the next verse. That you cannot say it as sat, nor can you call it as asat. You cannot say that it is different from Brahman. You cannot even say that it is same as Brahman. You cannot say that it has parts. You cannot even say that it has no parts. In that way, it is inexplicable. That's how Shankara charya explains. One of the very popular shlokas of Viveka Chudamani. Next to us, 109. Sangha.
[Music] Ah, is required. How to separate the words? Now, you see how many words are there. Ah, is written together, isn't it? Now, you see how many words are there in it. No, these many words are there in that first. So, to say, first word. The next one also, you see, by atmika of he, ah, is there. Same way, like, like that. That's also okay. But in the part of that, I am referring, it is sangha. One word. Three, three things are said here. In first, three parts. First part says, sat na. It is neither sat, nor asat. And it is also not the combination of sat and asat. What is this? What are they doing? Ah, earlier, we are seeing, what do we mean by sat? Sat means existence. What? How do we define existence? That which exists in all the three periods of time is called as sat. It was, it is, and it will be forever. That is called as sat. Can you say Maya is sat? No. Why? Was it always there? Yes, it was always there. Why? Anadi. Is it there now? Yes, it is there now. Will it always be there? No. Why? Because it will end. Avidya, Maya will end when we realize. So, it cannot be called as sat. Then call it as asat. Opposite of sat. If you cannot call it a sat, then call it as asat. No, that also we cannot call. Why? Asat means that which is non-existent. Non-existence means which you should never experience, which is not there at all. So, generally, the example of asat, etcetera, is given. You know, kapushpam. Kapushpam is sky flower. Sky flower means flower that has come out from sky. It's not there. Not possible. Sky has to come from a flower has to come from a tree. Sky flower is not possible. Or there is a horns of the rabbit. Huh? Rabbit doesn't have horns. Horns of the rabbit, shasha vishana. Or they will say, putra, son of a barren lady. It's not possible. Means what? Non-existence is called as asat. Can we call Maya as asat? No. Why? Because we experience it. So, it, it is neither existence which is always there, nor it is non-existence. Okay. Okay. There must be. It is a combination of sat and asat. Sat and asat cannot have combination. How can two things mix which are absolutely opposite? Sat means that which is always there. Asat means that which is never there. How can there be combination of them? That's why we call Maya as mithya. Sadasa, it is different from sat and asat. That's what we call as mithya. Why? Because if it is sat, it should never get falsified. And if it is asat, it should never be experienced. It cannot be falsified means what? It was there, it is there, it should always be there. Then only you can call it sat. If it is sat, then it is never falsified. Asat, if it is, it should never be experienced. So, now what is happening with this? It is neither sat, nor asat, nor combination of both. Sat and asat. Therefore, it is something different from these. And because we don't have a term for it, we have given a term called mithya. Mithya means what? That which is not always there, but appears to be there. It's not sat, but it is not asat also. It appears to be there, but not always there. So, not sat. Therefore, how? First explanation. So, in this way, it is inexplicable. Means what? You can neither call it a sat, nor can you call it asat. Some questions are like that. Answer in yes or no. How are you? How are you answering? Yes or no? You cannot answer. How are you? How will you answer? Yes or no? You cannot answer. Yes, a wrong answer. No, that's also not the correct answer. Yes or no type of question should be the question should be such which can be answered into yes or no. Are you hungry? Yes. Are you sleepy? No. Those type of questions. I can say yes or no. How are you? How will you explain? How in yes or no? You cannot. Maya is something which can neither be called as sat, nor can be called as asat. So, if you ask me, is it sat? I will have to say, it is neither sat, nor nor the combination. Then you will say, but that then that means that it is not there. No, it is there. But it is neither sat, nor asat. Therefore, we say anirvachaniya. It cannot be explained as sat or asat.
Next, he continues that now has to go with everything. Different. It is neither different, nor non-different, nor combination of both together. Means what? We cannot say that Maya is different from Brahman. Why? Because if Maya is different from Brahman, then there will be an entity different from Brahman. But other than Brahman, nothing can be there. So, you cannot say Maya is a separate entity other than Brahman. Or different from Brahman. Okay. If it is not different from Brahman, then it is same as Brahman. That is also not possible. Why? Because if it is same as Brahman, then it will be Brahman only. Why are you calling it by a different name? What is there which is not different from Brahman? That is me. That is the self, which is not different from Brahman. It is Brahman only. Maya is neither different from Brahman, nor is it same as Brahman, nor is it combination of both. Can you say it is at the same time same as Brahman also and different from Brahman also? That is also not possible. Either something will be different from Brahman, or it will be same as Brahman. So, it is neither different, nor non-different, nor the combination. Are you getting? Sanna pesana bhayat mika. No, you cannot explain it with respect to whether it is different from Brahman or same as Brahman or what. That also you cannot explain. Therefore, we said Brahma ashraya. Brahma ashraya means what? That which has got Brahman as its ashraya, substratum. But it being superimposition is neither same as substratum, or, it is the superimposition cannot be called as same as substratum, nor can you say that it is separate from the substratum. Because it cannot be separated from its substratum. If you separate, if you remove the substratum, it will not be there. Right? Always remember the example of rope and snake. Can you say snake is different from rope? No, you cannot. Can you say snake is rope? From snake's point of view, no. From rope's point of view, yes. From snake's point of view, no. Can you say a snake is also different from rope and same as rope? No, no, no. You cannot say. Can you say snake is sat? Always existent? No. Can you say snake is asat? Never experienced? No. Why? You are seeing that. That is what Maya is. It is superimposition. And therefore, it is neither sat, nor asat. It is neither different from Brahman, nor same as Brahman, nor non-different from Brahman. Right?
Next explanation. With parts. Is Maya having parts? Um, no. Maya doesn't have parts. It means that Maya doesn't have parts. That also cannot be said. Why? Because potentially, it has got all the parts. Because it is unmanifest, it, it is not exhibiting those parts. The moment it manifests, the parts are exhibited. You see, the seed has potentially all the parts of the tree. Yes or no? Seed has potentially different parts of the tree. In the same seed, it is not that the seed will only, ah, seed will say that I can only make the bark. The rest of the things, etcetera, I cannot. No, no, no. Seed has got bark also in it, and leaves also, and the fruits also, and the flowers also. If all different parts of the tree are there in the seed. So, you cannot say that it is not having parts. But at the same time, in the seed, as the seed, does it have parts? No. In the seed, can you show which part is trunk, or bark, or which part is going to become the leaf, which part is going to become flower or fruit? You cannot. So, it is neither with parts, nor without parts. You cannot say that it is with parts also, and without parts also. No, it cannot be both. For explanation of this, we use the word nirvikalpa. Nirvikalpa karana. Sakarana. That which is homogeneous mass of ignorance, that is called as Maya. It in itself doesn't have parts, but potentially it has got all the parts in it. Potentially it has. Because it is in unmanifest form, it doesn't exhibit any part. The moment it manifests, it exhibits it exhibits parts. Therefore, it is neither so anga, nor ananga. Ananga, have you heard this word? Ananga. Some Puranas, etcetera, you will hear. Ananga means Kamadeva. One who has no, one who has got no body, because his body was burnt by Lord Shiva, isn't it? So, Ananga is another name for Kamadeva. That's not what is the, what is the meaning here. So, anga means that which has parts. So, anga, means along with parts. No, it is not like that. Ananga, no anga, one without any parts. That also is not Maya. Uh, ubhaya means both together. You say it is with parts and without parts together. No, it can either be with or without. How can you say both together? Right? Mahad bhuta. It is extremely wondrous. That's the only thing that you can say about Maya from its own standpoint. What is that? It is mahada. There is no other way that it can be explained. It is wondrous. See, when you can't explain something, that's what you call as magic, isn't it? If you can explain it, it is no more magic. How it happened? Magic. So, it is wonderous. Anirvachaniya, of the inexplicable nature. Again, please remember, when it is said it is inexplicable, that itself is an explanation of Maya. So, Maya is inexplicable. This itself is explanation of Maya. Okay. Okay. All right. Veggie. Huh. One doubt. You said that everything comes from Maya. Correct. So, if Maya is inexplicable, everything should be inexplicable in a way. Yes. In a way. If you think everything is inexplicable, only every single thing. Now, some bowl is there. Okay. Is it sat? No. It is not sat. It is not going to ever remain. Is it asat? No. Because I am experiencing it. So, it is neither sat, nor asat. Is it different from Brahman? No. Because nothing can be different from Brahman. Brahman alone is. Okay. Is it same as Brahman? No. Because Brahman is all-pervasive, not just the, not just the bowl here. Brahman is everything. Okay. So, it is neither different, nor non-different. Does it have parts? Yes, it has. Yes, it has. So, what explanation of Maya is given in the entire verse? Everything will not apply to the world. Why? Because world is experienced by our senses, by our mind, by our intellect. Therefore, in some way, explanation is possible. Maya being beyond intellect, even that kind of explanation is not possible. Therefore, truly inexplicable is only Maya. Maya, you call it Karana Sharira. You call it, it is one and the same. Many times, people get confused a little bit in this also. They say, if Maya is inexplicable, everything is inexplicable. No. Other things can be explained because they come in the purview of mind, intellect, and senses. Maya being beyond all these three, and still not being supreme reality, is called as inexplicable. All right. So, that is Maya from its own standpoint. In one place, Shankara charya used a very interesting phrase, a phrase to explain Maya. He says, the refrain used in, in certain verses, that which cannot happen, gatana, Maya makes it happen. Pati, yes. He, the one who makes impossible possible, is called as Maya. What do you mean? The world cannot come from Brahman. Still, it has come from Brahman. We cannot remain ignorant. Still, we are ignorant. How can we be ignorant about our own self? How funny! Impossible! I don't know my own nature, and I, I know everything else. How is it possible? This impossible is made possible by Maya. Okay. Fine.
Now, from the standpoint of Brahman, how do you define? How do you explain Maya? Next verse, 110. Nashya, is that which can be destroyed, or which is destroyed. Nashya means destruction. Nashya, that which undergoes destruction. When we, both, we say, when one gets experience, knowledge, knowledge of what? Brahma knowledge of Brahman. How is that Brahman pure? So, Maya is that which is destroyed by the knowledge of pure, non-dual Brahman. Means what? From the standpoint of Brahman, Maya is not there. You ask effects of Maya, what is Maya? They will say, Brahman will ask you again, what, what is Maya? Why? There is nothing called as Maya. Why? Because Maya is not there for Brahman. Not only that, any person who gets the knowledge, the direct experience of Brahman being my own true nature, Maya is destroyed for such a person. It is destroyed by the self-knowledge, by the knowledge of that pure, non-dual Brahman. How? Angara gives example. Yatha sarpa, just as delusion of snake, when one gets the knowledge of raju, rope, the delusion, illusion of the snake is destroyed. In the same way, when one gets the knowledge of Brahman, Maya is destroyed. There is a rope which is misunderstood as snake. When one sees the rope, there is no snake. Right? Snake from our standpoint, snake from snake's standpoint, and snake from rope's standpoint. This is the three verses. Are you getting? From its own standpoint, it cannot be explained. From the standpoint of its substratum, it is not there. From the standpoint of its effects, what is Maya? It is the cause. It is the unmanifest, beginningless cause called ignorance, which has three gunas. And that's how it is. Okay. So, first line of this verse explains Maya from standpoint of Brahman. Means what? Maya is not there for Brahman. And with the knowledge of Brahman, Maya is destroyed. Because it is destroyed, it is not sat. Remember, it is destroyed when the knowledge of Brahman takes place. Therefore, it cannot be sat. Right?
Now, he says, because in that order, he is going to explain the gunas. Now, the explanation of gunas will begin. So, verses now, up to 110, we have seen. No? So, next nine verses. These three gunas are explained. Rajas guna is explained in next two verses, 111 and 112. And Tamoguna is explained from 113 to 116. And then Sattvaguna is explained from 117 to 119. So, next nine shlokas will explain this concept of trigunas. Okay. So, what he says, and they are well known. They are famous. Sattva, Rajas, Tamas. These are the terms which are very famous, isn't it? Even those people who have not studied Vedanta will speak of this Sattva guna, Rajas guna, Tamas guna. Because of their functions, their respective functions. Means what? They are named based on what they do. Simple as that. So, these three are Maya's gunas, which are well known and famous, and named according to their respective functions. Now, let us understand these terms. And then, in the next class, we will understand the, understand how Shankara charya is explaining. So, what is guna? Say, first word is guna. Common to all. Know the word guna in Sanskrit has many meanings. Guna means quality. Guna means personality, habit. Also means rope or thread. Thread is also called as guna in some script. A thread is also called as guna. Now, in each science, guna becomes a technical term. For example, in Ayurveda, if you see, guna has got a particular meaning. They, they also have three gunas in Ayurveda. Pitta, isn't it? Different. Because that science is different. You see, guna, if you take in grammar, they will say three letters are called as guna. A, O, and O. Aden guna. Guna samnaya is given to three letters A, A, and O. And based on that, there will be different, different rules that they will explain. So, guna in vyakarana shastra, if you, if you go to vyakarana class and ask those people, what is guna? They will say, oh, A, O is called. Now, in Vedanta shastra, when we use the word guna, we refer to these three gunas called Sattva, Rajas, Tamas. Why? Because guna also means color. Color. And guna varina. Just as varina means color, and that varana is based on guna. So, guna is actually what? It is a color of mind, of mind, of everything. It is a property. It is a sample, you can say. Now, if we analyze the entire world, it can only be classified into three: Sattva, Rajas, and Tamas. Everything in the world can be classified into these three. Bhagavad Gita, if we see, 14th chapter, 16th chapter, 17th chapter, 18th chapter, Bhagavan gives one after another. Sattva, Rajas, Tamas. In everything, three types of food, three types of shraddha, three types of tapas, three types of dana, three types of yagna, three types of buddhi, three types of druthi, three types of everything. He classified as Rajas, Tamas. Now, what are these terms? What Sattva? The word Rajas means dirt. Rajas means dirt. Tamas, the word means darkness, andhakara. So, when we are referring this stamp as guna, now this, we just said word to word meaning. Guna means quality or property. Sattva means goodness. Rajas means dirt. Tamas means darkness. Now, when you say Sattva guna, same meaning is there. So, for each guna, now we are going to see two words which we should always remember. Sattva guna means purity and nobility, or purity and knowledge. The moment word Sattva comes, and purity should come to our mind. Whenever we will say, two things should come to our mind. What is that? Impurity and agitation. Impurity and agitation. And whenever we will refer to Tamo guna, again, two things should come to mind: ignorance and laziness. So, Sattva guna, knowledge and purity. Rajas guna, impurity and agitation. Tamoguna, ignorance and laziness. These words should immediately come to our mind. Okay. This much introduction is sufficient. Now, Shankara charya will take each of these gunas and we will explain. Now, you see, we saw that Maya has two powers, Avarana Shakti and Vikshepa Shakti. Remember? Effect of Tamoguna. Veggie, but what happened to Sattva guna? So, there is a third power of Maya called as Viveka Shakti. Keeps us in bondage. The third power of Maya, Viveka Shakti, will fight with these two shaktis and will take us outside the bondage. Sometimes, in some texts, you will also hear the terms Vidyamaya and Avidyamaya. So, Vidyamaya is this Viveka Shakti. They are referring to. And Avidyamaya is our Avarana and Vikshepa Shakti. Means what? Who puts us in bondage? Maya. Who will release us from one day? Same Maya. Why? If we take side of Sattva, it will fight with Rajas and Tamas and it will take us across. So, two of its qualities put us in bondage. One covers the truth, another projects the untruth. And third one will help us to distinguish between truth and untruth. Okay. This is Maya. All right. Sufficient for today. Next session, we will continue with the first explanation of Rajoguna, then then Sattva. Sure.
[Music] [Music] Um. [Music] Hmm. [Music] Hmm. [Music] [Laughter] [Music]