The Theory of Maya - Last Part

Vedic scriptures have described different forms of adhyāsa (false attribution) such as -
Seashell-Silver (Shukti-Rajat) - If a seashell is lying in dry sand, it starts glittering in bright sunlight, and there is an illusion of silver lying in the sand instead of seashell. 

Rope-Snake (Rajju-Sarpa) - At dusk-time or in dim-light, a rope is deceptively seen as a snake.

Bare tree trunk-Person (Sthānu-Purusha) - At dusk-time, a bare-tree trunk looks like a person due to partial darkness.

Mirage (Mrig-Jala) - On desert-land, water is seen as mirage in afternoon.

In all these examples, there is a substratum on which the illusion occurs. Due to the lack of knowledge of substratum, a very different object deceptively starts being reflected and seen, which means adhyāsa occurs in that place.

The presence of adhishthāna is inevitable wherever there is adhyasta. Per this rule, if Māyā is adhyasta and so is the world, which is the visible manifestation of Māyā, then the Māyic world must have a substratum. Brahman is that substratum, and it is the universal, eternal, transcendental truth. Ādi Shankarāchārya says- 

AdhyāropitNāmaRupaKarmaDwārena Brahma Nirdishyate

(अध्यारोपितनामरूपकर्मद्वारेण ब्रह्म निर्दिश्यते) –

'We can infer presence of Brahman wherever a name or a form or an activity is seen.

Any name, form and activity point out to Brahman. 

Katha Upanishad has some indicative names such as - 

Adrijā - A river has its origin in a mountain. If a river is seen, there has to be a mountain somewhere behind it. So we should think of a mountain the moment we see a river.

Gojā - Lush-green growing crops should remind us of the earth from which the crops originate. When the crops are in a dense, full-blown state, the earth below them is almost invisible. But since the crops are seen growing, the presence of the earth can be inferred.

Ambujā - In a bright starry night, a very quiet lake cannot be seen at first. However, if a fish jumps out of the water, it can be deduced that the water is present in that place.

The cause (origin) of a river or crops can be inferred from these examples. Similarly, presence of Brahman can be construed wherever a name or a form or an activity is seen.

To cultivate such broad, expansive thought-process is called as spiritual practice (sādhanā). If spiritual pursuit is perceived as a mere mechanical routine that should be performed for a half hour each day, it can never evolve into a highly focused, premium and effective practice. Real sādhanā has many different variations, approaches and methods. If we understand them thoroughly, they help in keeping consistent thoughtful connection (anusandhāna) with the universal principle of Brahman, which leads to the firm resolve that ‘I am Brahman’. As Saint Tukārām says –

Nishchyache bala Tuka mhane techi phala (निश्चयाचे बळ, तुका म्हणे तेचि फळ) –

'Focused, deterministic effort eventually leads to the desired outcome.'

Once the firm determination that ‘I am Brahman’ becomes our second nature, it stays in an unwavering form deep inside the psyche.

Many couples get engaged before they get married. It is an act which lets each-other and the society know of their sincere intention to get married. The importance of ‘engagement’ is valid only till the time the couple gets married. After that ‘engagement’ loses its significance. In a practical realm, one sees that most of the engagements result in marriages, while very few result in breaking of the engagement. In the spiritual realm many ‘engagements’ (promise of the jiva to engage with Brahman to become one with Brahman) take place, but very few actually achieve this union. That ‘I am Brahman’ is a determination with which one does the ‘Soham’ meditation. However, this determination materializes at the level of experience only for a very short while. We need to make this determination every day and ensure it becomes a part of our daily routine. This helps in maintaining consistency in spiritual practice. When Soham practice is clearly understood, day-to-day life can be properly organized and made favorable for the Soham meditation. In such conducive ambience, sādhanā can be continued persistently. Saint Dnyāneshwar says –

Ratrandivas na mhanata upāsiti (रात्रंदिवस न म्हणता उपासिती) –

'Spiritual practice continues in an uninterrupted manner, be it day or night'.

First it is necessary to gain theoretical knowledge (ParokshaJñana). Only that can lead to Self-realization (AparokshaJñana) i.e. direct cognition that ‘I am Brahman’. Vedic scriptures dictate that one should discuss the principle of Brahman and read about it continuously. Anusandhāna with Brahman is possible only if this command of Vedas is obeyed.

The main purpose of hearing about Brahman (shravana) is to understand the root cause of pains, sorrows in life. One should find a permanent solution to do away with these miseries. Superficial treatments are of no use. All sorrows should be eliminated from their roots. ‘Complete elimination of all miseries along with their causes and attainment of a perfect blissful state' is the main goal of Paramārtha (कारणासह वर्तमान सकळ दुःख निवृत्ती व परमानंदाची प्राप्ती). It can be attained only if sorrows are attacked right at their roots. This is the secret of perpetual enjoyment experienced by saints. Saint Rāmdās Swāmi says –

Sant ānandāche sthala | Sant sukhachi keval || (संत आनंदाचे स्थळ | संत सुखचि केवळ) –

'Ananda (absolute bliss) can be found only where saints live.’

Saints themselves are personification of the absolute, supreme bliss. Saints do not depend on other people or objects for being happy. They naturally keep continuous thoughtful connection with Brahman, which is ‘Sat-Chit-Ānanda'. When Antahkaraṇa (conscience) becomes one with Ānanda, the uninterrupted flow of absolute bliss becomes available to the seeker. It is called as 'jivhālā' of absolute bliss. Jivhālā means origin of a cascade. Such origin of ever-flowing bliss is naturally present where there are saints. 

The real path to Ānanda is the dissolution of Antahkaraṇa in Ātman. When mind becomes one with Ātman and stays in a resolute, unwavering state in 'Swa' i.e. Ātman, it leads to Ānanda, which is experienced irrespective of any specific person, object, incidence or situation. For that, the seeker should focus on adhishthāna Brahman, whenever manifestations of Māyā are seen or experienced. This helps in liberation from clutches of miseries caused by Māyā and fulfills the purpose of studying the principle of Māyā. 

We pray to Sadguru (Spiritual Master) who is adept in all Vedic scriptures, firmly rooted in the realization of Brahman and compassionate (Shrotriya, Brahmanishtha and Dayalu) in nature. 

Brahmānandaṃ paramasukhadaṃ kevalaṃ jñānamūrtiṃ |

Dvandvātitaṃ gagansadṛiśhaṃ tattvamasyādilakṣhyam ।

Ekaṃ nityaṃ vimalamachalaṃ sarvadhīsākṣhibhūtaṃ |

Bhāvātītaṃ triguṇarahitaṃ sadguruṃ taṃ namāmi ॥

(ब्रह्मानंदं परमसुखदं केवलं ज्ञानमूर्तिं | द्वंद्वातीतं गगनसदृशं तत्वमस्यादिलक्ष्यम् ।

एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं | भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि ॥  )

 

In this prayer, the word 'तम्' (tam i.e. you) stands for Sadguru who is the personification of all attributes of Brahman described in this verse. A seeker or disciple should make specific efforts to imbibe those attributes in himself. If the distinction between 'तं' (Shriguru or the master to whom salutation is made) and 'अहं' (shishya or disciple who salutes) in this verse stays as is i.e. if the disciple never attains the blissful state of Guru, the salutation in this verse is practically futile. Just verbally reciting ‘I bow to you’ (तं नमामि) is not really valuable. The duality between Guru and disciple should cease to exist eventually. Such evolution on spiritual path and salvation is the epitome of a meaningful, elevated and triumphant human-life. 

|| Hari Om||

adaghbcb