Jnana Vahini
Original in Telugu
The function of maya with its two aspects of power, (1) avarana (hiding or covering the real nature) and (2) vikshepa (distracting the mind), is to create a delusion that makes the advaita brahman (Non-dual Supreme Godhead) appear as jeeva, eeshwara and jagat! How it happens is, the latent maya, when it becomes patent, it takes the form of the mind. It is then that the seedling of the huge tree (that is, this jagat) starts sprouting, putting forth the leaves of mental impulses or vasanas, and mental persuasions or sankalpas. So, just as dreams are but the mental creation, all this jagat too is but the manifestation of the mind.
Like jagat, jeeva and eeshwara—who are caught up in this maya and part of this jagat, are also but the manifestation of the mind, just as all the things created in the dream including the jeevas appearing in it are due to the manifestation power of the mind.
Imagine jeeva, eeshwara and jagat as having been painted on a wall; the pictorial jagat has both jeeva and eeshwara incorporated in it. So also, jeeva and eeshwara present in this jagat are but the result of the same mental process that created the jagat without any doubt.
It is maya that produces the abhasa (appearances) of jeeva and eeshwara: this is declared by the shrutis. Has not the vashishta smriti made clear that vasanas of the mind are responsible for the multitude differences such as He and I, This and That, and Mine and My wealth? The combined word “Sohamidam” found in that text indicates all the three – jeeva, eeshwara and jagat. “Sah” means ‘He,’ the ‘*eeshwara,*’ the one with attributes which are unperceivable by senses. “Aham” means ‘I,’ the one with self-conceit, the jeeva enveloped by the qualities such as doership. “Idam” means ‘this,’ the objective world, the perceivable sense-world, the jagat which is usually stated as ‘mine’ by the jeeva. So, through the experiences based on the texts, shrutis and smritis, it is clear that these three, jeeva, eeshwara and jagat, are the products of mental processes only.
In the waking state and during dream state, these three (jeeva, eeshwara and jagat) appear as real, as a result of the vasanas of the mind; but, during deep sleep state or while unconscious (as during a fainting fit) when the tendencies of the mind are dormant, the three do not exist! This fact is within the experience of all. Therefore, it is easy now for you to realise that all these three will disappear for good when, through jnana, the vasanas (tendencies or impulses) of the mind are destroyed. With the complete (non-dual) knowledge of these three (jeeva, eeshwara and jagat), all the mahatmas (great noble men) got released from the bondage of these three, and got established in advaita (Non-duality).
The jnana won by the vichara (enquiry) of the mental processes can alone end maya. Maya flourishes on avichara (lack of proper discrimination). So, by vichara, maya can be destroyed. So, Vidya spells the doom of maya.
Fever and other illnesses originate because of your actions. They flourish on wrong methods of life and diet. They grow with the growth of such wrong methods of diet and conduct. The idea of the snake which is maya, flourishes on the avichara of the real nature of the rope. It grows and becomes deeper, the more one forgets the rope which is the base. Likewise, avichara (lack of proper discrimination) which prevents and postpones the enquiry into the nature of the atman, makes maya flourish by displaying the grandeur of the jagat. Maya fostered by this attitude becomes deep and as thick as darkness. When the flame of vichara is lit, the darkness of avichara, along with the illusionary jagat which was created by maya are all dispelled.
Vichara makes the snake, which existed before vichara, disappear; and the rope alone remains thereafter. So too, maya and the blossoming of that maya through the mind as jagat will all disappear as soon as vichara is done about the reality of Appearance. Then, one knows that there is nothing other than brahman. Brahman alone subsists.
To the question, how can one thing appear as two, the reply may be given as follows: What exists is One and only brahman. Prior to vichara, brahman appears as jagat. After vichara Its real nature only is perceived. For example, clay itself was perceived as pot before enquiry. After enquiry, it is revealed that the pot is basically clay only. Crown, earring, necklace, all gold ornaments appear as different until enquiry reveals that they are all basically, fundamentally, the same gold. So also, after vichara, the one brahman, which is beyond all the three differences – sajatiya bhedam (differences between objects of the same species, e.g., between two animals), vijatiya bhedam (differences between two different species, e.g., between tree and animal) and svagata bhedam (differences between parts of the same objects, e.g., between nose and eye of cow) is the only One that absolutely exists in all the three periods of time. Brahman alone is, was and will be. The conviction that this jagat is but a superimposition is the real Vidya. This Vidya is the end of all avidya (ignorance).
The hare’s horn is non-existent. It is a description of something superimposed but is absolutely non-existent in reality. The tattva-jnanis (enlightened beings) declare this as “maya is akin to Hare’s horn.” Knowledge of this reality alone will destroy the idea forever. Then, the false idea will melt away. So will maya too. Then, in that case, why is this not agreed by everyone? Answer to this is, only the ajnanis (ignorants) will stick to maya as satya (Truth). The ones, who have enquired into it, will at best designate it as “anirvachaniyam” (“Indescribable” or “Beyond explanation”). And, the jnanis (wise ones) refer to it as “hare’s horn.” Thus, it is spoken of in three different ways, according to the point of view of each.
When simple-minded children are told, “Lo! There lurks a ghost there,” they believe it to be true and they get terribly frightened. So too, avichari (unthinking) ajnanis (ignorants) get attached to the enticing objects around them through the influence of the maya and thus, they consider maya as satya (Truth). Those who enquire, however, distinguish between the Absolute Reality of brahman and the dependent reality of jagat; but declare maya as “anirvachaniyam” (Indescribable) as they were unable to explain its oddity or strangeness. And, the jnanis who have clearly grasped the satya (Truth), characterise maya as the mother, whose corpse is cremated by the son! As the maya turns into ashes through Vidya, it was declared that there exists maya at no point in time. It is the experience of maya that gives rise to the Vidya or jnana, or “the revealing wisdom.” The child Vidya kills the mother as soon as it is born. The child was delivered for the very purpose of matricide, and its first task is naturally the cremation of the dead mother.
When tree rubs against tree in the forest, fire starts, and the fire burns out both. So too, the Vidya or knowledge that arose from maya, destroys the very source of that knowledge. Maya is reduced to ashes by Vidya. Like the expression “hare’s horn” which is but a name for a non-existent thing, maya too is but a name for a non-existent thing and thus, it is considered as ‘falsehood’ by the jnanis.
Nor is this all. You label anything non-existent, as avidya or maya. Whatever becomes meaningless, valueless, untrue, and baseless by Vidya, that, you can take to be maya’s manifestation.
Another interesting point: It may be argued that since maya produces Vidya, maya is right and proper and deserving of respect; but, the Vidya that arises out of it is also not permanent. As soon as avidya is destroyed through Vidya, the Vidya too ends. The trees and the fire produced by the rubbing of trees, all are destroyed, when the fire finishes its work.
The kataka seed (Chilla ginjalu) also called ‘Clearing Nut’ or species: Strychnos potatorum) which is placed in water for removing the dirt in it, is itself wasted away in the process. So also, Vidya too ends after it destroys avidya. True jnana is attained when this Vidya is completely used up and becomes extinct.
Index
Preface
Four Obstacles to Realise the Atma
Control of Mind is Essential to have a Vision of the Atma
Four Types of Jnanis
Mind Alone Causes Bondage and Liberation
Knowing and Experiencing the Absolute Truth is Jnanam
Devotion to God is the First Step to Acquire Jnaana
The Triune of Bhakti, Jnana and Vairagya Leads to Liberation
The Greatness of a Jnaani
Vidya Spells the Doom of Maya
A True Jnani must Investigate into the Reality
Until the Mind is Destroyed, One Cannot Experience Reality
Four Qualifications Needed for Self-Enquiry
Vidya Spells the Doom of Maya
Original in Telugu
The function of maya with its two aspects of power, (1) avarana (hiding or covering the real nature) and (2) vikshepa (distracting the mind), is to create a delusion that makes the advaita brahman (Non-dual Supreme Godhead) appear as jeeva, eeshwara and jagat! How it happens is, the latent maya, when it becomes patent, it takes the form of the mind. It is then that the seedling of the huge tree (that is, this jagat) starts sprouting, putting forth the leaves of mental impulses or vasanas, and mental persuasions or sankalpas. So, just as dreams are but the mental creation, all this jagat too is but the manifestation of the mind.
Like jagat, jeeva and eeshwara—who are caught up in this maya and part of this jagat, are also but the manifestation of the mind, just as all the things created in the dream including the jeevas appearing in it are due to the manifestation power of the mind.
Imagine jeeva, eeshwara and jagat as having been painted on a wall; the pictorial jagat has both jeeva and eeshwara incorporated in it. So also, jeeva and eeshwara present in this jagat are but the result of the same mental process that created the jagat without any doubt.
It is maya that produces the abhasa (appearances) of jeeva and eeshwara: this is declared by the shrutis. Has not the vashishta smriti made clear that vasanas of the mind are responsible for the multitude differences such as He and I, This and That, and Mine and My wealth? The combined word “Sohamidam” found in that text indicates all the three – jeeva, eeshwara and jagat. “Sah” means ‘He,’ the ‘*eeshwara,*’ the one with attributes which are unperceivable by senses. “Aham” means ‘I,’ the one with self-conceit, the jeeva enveloped by the qualities such as doership. “Idam” means ‘this,’ the objective world, the perceivable sense-world, the jagat which is usually stated as ‘mine’ by the jeeva. So, through the experiences based on the texts, shrutis and smritis, it is clear that these three, jeeva, eeshwara and jagat, are the products of mental processes only.
In the waking state and during dream state, these three (jeeva, eeshwara and jagat) appear as real, as a result of the vasanas of the mind; but, during deep sleep state or while unconscious (as during a fainting fit) when the tendencies of the mind are dormant, the three do not exist! This fact is within the experience of all. Therefore, it is easy now for you to realise that all these three will disappear for good when, through jnana, the vasanas (tendencies or impulses) of the mind are destroyed. With the complete (non-dual) knowledge of these three (jeeva, eeshwara and jagat), all the mahatmas (great noble men) got released from the bondage of these three, and got established in advaita (Non-duality).
The jnana won by the vichara (enquiry) of the mental processes can alone end maya. Maya flourishes on avichara (lack of proper discrimination). So, by vichara, maya can be destroyed. So, Vidya spells the doom of maya.
Fever and other illnesses originate because of your actions. They flourish on wrong methods of life and diet. They grow with the growth of such wrong methods of diet and conduct. The idea of the snake which is maya, flourishes on the avichara of the real nature of the rope. It grows and becomes deeper, the more one forgets the rope which is the base. Likewise, avichara (lack of proper discrimination) which prevents and postpones the enquiry into the nature of the atman, makes maya flourish by displaying the grandeur of the jagat. Maya fostered by this attitude becomes deep and as thick as darkness. When the flame of vichara is lit, the darkness of avichara, along with the illusionary jagat which was created by maya are all dispelled.
Vichara makes the snake, which existed before vichara, disappear; and the rope alone remains thereafter. So too, maya and the blossoming of that maya through the mind as jagat will all disappear as soon as vichara is done about the reality of Appearance. Then, one knows that there is nothing other than brahman. Brahman alone subsists.
To the question, how can one thing appear as two, the reply may be given as follows: What exists is One and only brahman. Prior to vichara, brahman appears as jagat. After vichara Its real nature only is perceived. For example, clay itself was perceived as pot before enquiry. After enquiry, it is revealed that the pot is basically clay only. Crown, earring, necklace, all gold ornaments appear as different until enquiry reveals that they are all basically, fundamentally, the same gold. So also, after vichara, the one brahman, which is beyond all the three differences – sajatiya bhedam (differences between objects of the same species, e.g., between two animals), vijatiya bhedam (differences between two different species, e.g., between tree and animal) and svagata bhedam (differences between parts of the same objects, e.g., between nose and eye of cow) is the only One that absolutely exists in all the three periods of time. Brahman alone is, was and will be. The conviction that this jagat is but a superimposition is the real Vidya. This Vidya is the end of all avidya (ignorance).
The hare’s horn is non-existent. It is a description of something superimposed but is absolutely non-existent in reality. The tattva-jnanis (enlightened beings) declare this as “maya is akin to Hare’s horn.” Knowledge of this reality alone will destroy the idea forever. Then, the false idea will melt away. So will maya too. Then, in that case, why is this not agreed by everyone? Answer to this is, only the ajnanis (ignorants) will stick to maya as satya (Truth). The ones, who have enquired into it, will at best designate it as “anirvachaniyam” (“Indescribable” or “Beyond explanation”). And, the jnanis (wise ones) refer to it as “hare’s horn.” Thus, it is spoken of in three different ways, according to the point of view of each.
When simple-minded children are told, “Lo! There lurks a ghost there,” they believe it to be true and they get terribly frightened. So too, avichari (unthinking) ajnanis (ignorants) get attached to the enticing objects around them through the influence of the maya and thus, they consider maya as satya (Truth). Those who enquire, however, distinguish between the Absolute Reality of brahman and the dependent reality of jagat; but declare maya as “anirvachaniyam” (Indescribable) as they were unable to explain its oddity or strangeness. And, the jnanis who have clearly grasped the satya (Truth), characterise maya as the mother, whose corpse is cremated by the son! As the maya turns into ashes through Vidya, it was declared that there exists maya at no point in time. It is the experience of maya that gives rise to the Vidya or jnana, or “the revealing wisdom.” The child Vidya kills the mother as soon as it is born. The child was delivered for the very purpose of matricide, and its first task is naturally the cremation of the dead mother.
When tree rubs against tree in the forest, fire starts, and the fire burns out both. So too, the Vidya or knowledge that arose from maya, destroys the very source of that knowledge. Maya is reduced to ashes by Vidya. Like the expression “hare’s horn” which is but a name for a non-existent thing, maya too is but a name for a non-existent thing and thus, it is considered as ‘falsehood’ by the jnanis.
Nor is this all. You label anything non-existent, as avidya or maya. Whatever becomes meaningless, valueless, untrue, and baseless by Vidya, that, you can take to be maya’s manifestation.
Another interesting point: It may be argued that since maya produces Vidya, maya is right and proper and deserving of respect; but, the Vidya that arises out of it is also not permanent. As soon as avidya is destroyed through Vidya, the Vidya too ends. The trees and the fire produced by the rubbing of trees, all are destroyed, when the fire finishes its work.
The kataka seed (Chilla ginjalu) also called ‘Clearing Nut’ or species: Strychnos potatorum) which is placed in water for removing the dirt in it, is itself wasted away in the process. So also, Vidya too ends after it destroys avidya. True jnana is attained when this Vidya is completely used up and becomes extinct.