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माया पञ्चकम् – Maya Panchakam – Swami Tattvidananda Saraswati Ji


माया पञ्चकम् – Maya Panchakam

Pujya Sri Adi Shankaracharya

निरूपमनित्यनिरंशकेऽप्यखण्डे मयि चिति सर्वविकल्पनाऽऽदिशून्ये।
घटयति जगदीशजीवभेदं त्वघटितघटनापटीयसी माया।।१।।

I am beyond comparison, timeless, part-less, division-less Awareness Absolute-without-a-second. In me are absent all kinds of imaginations (superimposition) etc. Yet the (माया) illusion, which is capable of making the impossible possible, creates in me the division of universe, God, and individual.

श्रुति शतनिगमान्तशोधकानप्यहह धनादिनिदर्शनेन सद्यः।
कलुषयति चतुष्पदाद्यभिन्नानघटितघटनापटीयसी माया।।२।।

Love and behold! The power of maya makes possible the impossible. It taints even the scholars of the scores of Upanisads [even those who explore the Upanisads of the hundreds of branches of the Vedas] and tempts them forthwith by presenting wealth, etc. before them and are no different from animals.

Those who are easily deluded and attached to the things of the world are, in spite of their scholarship, not much different from animals. We perceive the world as multitudinous and consisting of opposites of good and bad, liked and not liked, etc. We also identify with the body-mind and employ perception and inference as the primary means of cognition to project attachment and aversion. If that were the truth, in which way would we be different from an animal? The idea is that we should be aware that all that exists is one, in spite of the seeming appearance to the contrary. There is no friend or foe; THERE IS ONLY DIVINITY. Living beings are many but Life is One. If the vision of oneness is lacking despite the study of the scriptures, indeed, how are we any different from the poor animals?

सुखचिदखण्डविबोधमद्वितीयं वियदनलादिविनिर्मिते नियोज्य।
भ्रमयति भवसागरे नितान्तं त्वघटितघटनापटइयसी माया।।३।।

Maya is capable of making the impossible possible. It causes Atman, which is Bliss, Awareness, and undifferentiated Knowledge, to identify with the construct of space, fire, etc. (the physical body), thereby relentlessly encircling it in the ocean of worldliness.

All the projections of the mind are based on identification with the body, and desire is the product of such identification. We are confused because we believe that we are born in this world. The truth is the exact opposite: You are not the body; the physical body is but an idea in the mind, and the mind is itself but a movement in consciousness. You are the Self, the very source of that waking consciousness. You are thus neither the body nor of this world. As long as you imagine that you were born at a certain place and time and remain identified with the body and a name and status, the calamity of samsara [संसार] / world will not cease.

अपगतगुणवर्णजातिभेदे सुखचिति विप्रविडाद्यहङ्कृतिं च।
स्फुटयति सुतदारगेहमोहं त्वघटितघटनापटइयसी माया।।४।।

The illusion, capable of making the impossible possible, indeed makes the egoity of brahmin-hood, merchant-hood, etc. appear in the blissful Awareness, which is devoid of qualities, caste appellations, and divisions based on birth.

It is the collective mental pattens maintained and reinforced by society and family that create the divisions of caste and creed. To know the reality of Atman, one must break away from these inherited mental patterns, lest they keep us in bondage all our lives. We should learn to recognize the false as false. One needs a lot of courage to do that. There cannot be lasting transformation in the heart unless we rise above such divisions. Without such transformation, one cannot hope to know the truth. The very idea that I am a human being is a superimposition; one is simply the living being, or, better ye, the Being. Suppose I say that I am a Dutchman, more than hundred and fifty nationalities stand against me, and if I say that I am a Christian, more than fifty percent of humanity becomes the other. One must just be the awareful being that radiates the joy of unshakable peace. It is definitely greater than anything that the world can offer. In that alone are absent, all the divisions based on birth and gender or caste and creed. In this universe, everything is because everything else is. If you spend a moment to consider this carefully, you will see that there are countless causes for anything to happen.

विधिहरिहरभेदमप्यखण्डे बत विरचय्य बुधानपि प्रकामम्।
भ्रमयति हरिहरविभेदभावानघटितघटनापटीयसी माया।।५।।

Alas! Maya (माया) makes the impossible possible. It creates the division of Brahmadeva (ब्रह्मदेव), Visnu (विष्णु), and Rudra (रुद्र) even in the undivided Brahman. It indeed deludes even the scholars such that they practice devotion divided between Visnu (विष्णु) and Rudra (रुद्र).

The Upanishads present the Reality clearly as akhanda vijatiya sajatiya svagata bheda rahitam (अखण्ड विजातीय सजातीय स्वगत भेद रहितम्), free from divisions in terms of those obtaining between different classes, free from divisions as are seen between those of the same class, and free from individual divisions that may exist within the same entity. Unfortunately, even scholars are not only confused but also totally deluded regarding this. Some of them subscribe to the devotion of Vi.s.nu as opposed to Rudra, and vice versa. “Worship this god,’ ‘No, worship that god.’ Vedanta is above all such divisions. In the Brahmasutras, we do not find even one word that supports such division. Those who pursue or promote devotion steeped in division are not philosophers; they are mere theologians and totally deluded. They simply don’t know the truth. They cannot ever know the truth either, because their minds are deeply indoctrinated into falsehood. There is another kind of division in which the devotee and God are considered to be ever separate. They say that even to think of oneness between the individual and the Godhead is blasphemy. Such a formulation of extreme duality is against the spirit of the Upanishads. The truth of oneness can only be gained through abiding in one’s own inner being.

In these verses Sankaracarya (शङ्कराचार्य) proclaims his vision of the undivided and indivisible Reality in no uncertain terms. The constant reiteration of the pithy phrase aghatitaghatanapatiyasi maya (अघटितघटनापटीयसी माया) serves as a reminder that every contradiction that appears to be is unreal and may be attributed entirely to the power of maya (माया), which can delude, confuse , and mislead even the learned and the wise.

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य
श्रीमच्छङ्करभगवतः कृतौ मायापञ्चकम् सम्पूर्णम् ॥

Courtesy by – Binduben Bhatt..
Credit to – Swami Tattvidananda Saraswathi Ji..
HariH Aum __/\__