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Hindu Bhakti Stotras (Devotional Hymns) Index
Maya Panchakam
By Adi Shankaracharya; Translated by P. R. Ramachander
Works of Adi Shankaracharya, Stotras of Adi Shankaracharya, Hymns of Adi Shankara, Gauri Dasakam, Govindashtakam, Dakshinamuthy Stotram, Brahma Jnanavali Mala, Bhashyas of Adi Shankara, Soundaryalahari, Shivanandalahari, Atma Bhodha, Vivekachudamani
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According to Advaita Vedanta Brahman is the only Reality. This Brahman
appears tous as the universe of multifarious names and forms because of
our ignorance of Brahman, in the same way as a rope, when not recognized
as such due to dim light, appears as a snake. This ignorance is also
known by the names 'Nescience' and 'Maya'. In his commentary on
the Kathopanishad Sri Sankara says: "Alas, how unfathomable,
inscrutable,and variegated is this Maya, that every creature, though in
reality identical with the supreme Being and even when taught so, does
not grasp that fact and does not recognize himself as the supreme
Self,while, even without being told, he accepts as his Self the
not-Self,namely, the aggregate of body and senses and thinks, 'I am the
son ofso and so', though these (the body, senses, etc.) are only
objects (of perception, etc.) like pots, etc. Verily it is that they are
being deluded by the Maya of the supreme Being, such that every one
moves again and again (through the unending cycle of birth and death)".
In Vivekachudamani,
verse 108, Sri Sankara points out that Maya cannot be known directly,
but can only be inferred from its effects, namely, the world of names
and forms which we perceive. It is the power of the supreme Being. In
verse 109 it is said that Maya cannot be described aseither existent or
non-existent or both; it is indescribable(anirvachaniya).
In
Mayapanchakam, a work consisting of five stanzas, Sri Sankara brings out
succinctly how Maya makes in compatibles appear together and shows how it
brings about what appears logically tobe impossible.
nirupama nityaniramùake api akhaïde
mayi citi sarvavikalpanádiùünye
ghatayati jagadèùajèva bhedam
tvaghaûita gçaûanápaûiyasè máyá.(1)
1. Maya,
which is adept at making the impossible happen, superimposes on me (the
Atman) who am in realitypure Consciousness, who am incomparable
(because the Atman is the only reality and there is therefore nothing
else with which it can be compared), who am eternal, partless, unlimited
by space, time and other objects, in whom there is no differentiation
whatsoever, the distinctions in the form of the world, God and the
individual soul.
Note: The world, God and the individual soul
appear to be different from one another only because of the limiting
adjuncts. Intrinsically, there is neither difference nor identity among
them, for all the three are in essence Pure Consciousness, homogeneous
like a lump of salt. When the unconditioned Self has, as the limiting
adjuncts, the body and organs which are characterized by ignorance,
desire and action, it is called the transmigrating individual soul. When
the limiting adjunct is the power of eternal and unlimited knowledge,
which is Maya, the same Self is known as God, who is the antaryaamin or
Inner Controller of the whole world. The same Self, free from all
limiting adjuncts, is Brahman (Br.up.3.8.12, Sankarabhashya).
srutiùatanigamánta sodhakán
apyahaha dhanádinidarùanena sadyaç
kaluúayati catuúpadádyabhinnán
aghatitaghaûanápaûiyasè máyá.(2)
2.
Maya, which is adept atmaking the impossible happen, makes even those
who have mastered theVedas and the Upanishads behave no better than
four-legged animals bytempting them with wealth and possessions. What a
pity!
sukhacidakhaïãavibodhamadvitèyam
viyadaniládivinirmitau niyojya
bhramayati bhavaságare nitántam
tvaghaûitaghaûanápatiyasi máyá.(3)
3. Maya,which is adept at making the impossible happen,
makes the Atman which is of the nature of Bliss and pure and infinite
Consciousness and is without a second, identify itself with the body
made up of the elements, namely, ether, air etc., and whirl intensely in
the ocean of transmigratory existence.
apagataguïavarïa játibhede
sukhaciti vipraviãa dyahamkøtim ca
sphuûayati sutadáraqgehamoham
tvaghaûitaghaûanápaûèyasi máyá(4)
4. Maya, which is adept
at making the impossible happen, creates in the pure Bliss-Consciousness
which is devoid of attributes such as caste, creed and the like, the
notion of 'I'-ness, of looking upon oneself as a Brahmana, Vaisya, etc.,
as well as attachment to son, wife and home.
vidhiharihara vibhedámapyakhaïde
bata viracayya budhánapi prakámam
bhramnayati hariharavibhedabháván
aghaûitaghaûanápaûèyasè máyá.(5)
5. Alas! Maya,
which isadept at making the impossible happen, creates in Brahman which
ishomogeneous, without any parts, distinctions such as Brahma, Vishnu
andSiva and thereby perplexes even the learned by making them look
uponBrahma, Vishnu, and Siva as different from one another.
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