MAYA PRAPANCHAM
"Maya" means Illusion and "Prapancham"
means Universe or World.
The Universe
There are 3 aspects of life:
1. The Individual (Jiva)
2. The World (Jagat)
3. The Creator (Iswara) of the individual (microcosm) and the world (macrocosm).
Every effect must have a cause. The individual and the world too must have a cause. They are made up of the 5 elements. But, who made the 5 elements ? They could not have created each other. We call that cause "Iswara". The individual is part of the world and cannot exist without the world.
Maya
The Truth is called "Brahman". That which is 'Big' is Brahman. 'Big' is an adjective that generally qualifies a noun. The adjective is limited by the noun it qualifies. For example, when we say 'a big elephant', the bigness is limited to the bigness of the elephant. But, when the adjective is used without a noun, there is no such restriction. Brahman is said to be the Big. Its bigness has no limits. It is infinite. Pure Self is infinite. So Brahman is the Pure Self.
Every effect must have a cause. The world too must have a cause. The cause must exist before the effect. The Truth alone existed before the names, forms and qualities of the world came into existence. Therefore, the Truth must be the cause of the world. But the truth is changeless. It cannot become anything other than itself. But we see that the world exists, yet it is ever changing, inert and sorrow-ridden. Then, from such a changeless cause, how can this changing world emerge ?
To explain this, Vedanta postulates the concept of "Maya". That which is not, yet appears to be is called 'Maya'. From the stand-point of the Truth, there is no world, yet we experience it. this is 'Maya'. From the stand-point of the world, the Truth alone can be its cause. But, from the stand-point of the Truth, it can have no effect. This is due to 'Maya'. A snake is seen on a rope. The rope cannot create the snake. yet we experience the snake. As far as the rope is concerned, there was never a snake and there can never be a snake on it.
Maya has 2 powers :
a) The "Avarana sakti" (Veiling Power). This is of the nature of ignorance, which veils the Truth. This by itself cannot create the world.
b)The "Vikshepa Sakti" (Projecting Power). This is the creative power that projects the entire world of names and forms. It manifests inherent impressions. It cannot do so without the veiling power. As in the example, the ignorance of the rope should precede the projection of the snake vision.
The Truth, when endowed with Maya, is called "Iswara", the creator of the world. 'Maya', the creative power of Iswara, is worshipped in the Hindu tradition as "Sakti". The power of Maya is unfathomable. It can make the impossible seem real. Maya, however, has no separate existence from the Truth. Without Existence, nothing can exist. Brahman alone has intrinsic existence. So, Maya depends on the Truth for its very existence. Also, in the Truth, there is no trace of maya. Therefore, maya is destroyed on knowing the Truth.
Maya has 3 qualities:
1. Satva Guna - characterised by knowledge.
2. Rajo Guna - which is of the nature of activity.
3. Tamo Guna - which implies inertia.
These 3 qualities pervade the entire creation. By their permutation and combination, an infinite variety of names, forms and qualities are created.
For any created object, there are two causes- 'Upadana Karana' (Material Cause) and 'Nimitta Karana' (Efficient cause). In making the earthen pot, mud is the material cause and the potter the efficient cause. Usually, the two causes will be different from each other, the material cause remaining with the object. What are the material and the efficient causes of the world ? Are they different or the same ?
The 5 great elements (Pancha Maha Bhutas) are the material cause of the world. But, who made them ? That which made them must exist before creation. We have already seen that the Truth alone exists before creation. Therefore, the 5 elements must have emerged from the truth only. By the same logic, the efficient cause of the world too must be the Truth alone. We see that whenever the material and the efficient causes are the same, the created object is an illusion. But, for us the waking world is real. It does seem to be governed by natural laws and there also seems to be a cause-effect relationship between various happenings.
Evolution of the 5 Elements.
From that 'Maya., Space was born. From space, Air. From air, Fire. From fire, Water. From water, Earth. the process of creation is from the subtle to the gross. Truth is the subtlest of all . It is all pervasive and attributeless.
Space is the first element created through the power of 'Maya'. It is the subtlest of the elements. It has the quality of the sound and can carry sound as sound waves.
From space came air. It is less pervasive. It has the qualities of sound and touch. So, it can be heard and felt.
Fire emerged from air. It is less pervasive. It has the qualities of sound, touch and form. So, it can be heard, felt and seen.
Water came next in order. It is even less pervasive. It has the qualities of sound, touch, form and taste. It can be heard, felt, seen and tasted. Even though it is tasteless by itself, all taste is possible due to it.
The last is the earth. It is the grossest and the least pervasive. it has the qualities of sound, touch, form, taste and smell. So, it can be heard, felt, seen, tasted and smelt.
These 5 subtle elements are called "Tanmatras". They cannot be perceived by our sense organs. Only when they grossify, can they be perceived as the sense objects.
The material cause is never different from the created object. Therefore, the 3 qualities of Maya-satva, rajas and tamas- pervade the 5 elements. We have seen that the ultimate material cause of the world can be the Truth alone. So, the Truth pervades the 5 elements, just as gold pervades all gold ornaments and water all waves.
When does Maya create the 5 elements ? The 3 qualities of Maya, in their unmanifest form, remain in a state of equilibrium (Samya Avastha). When this balance is somehow disturbed, the process of creation begins.
Sukshma Sarira (Subtle Body)
Pervading the gross body is the subtle body. The 5 great elements in their nascent form (without Panchikaranam) are called 'Tanmatras'. The entire subtle world is constituted from their permutation and combination. Our subtle body, being part of the subtle world, is also made up of these subtle elements. They are called subtle, as they cannot be perceived by our senses. For example, I cannot see another's mind, nor my own, with my gross eyes. The subtle body enlivens the gross body. When it leaves the gross body, we say a person is dead and gone.
Pancha Jnanendriyas (5 Sense Organs of Perception)
The 5 sense organs of perception are the Ears, Skin, Eyes, Tongue and Nose. The details of the name, Devata (Presiding Deity), function and the sense perceived of each sense is tabulated below :
There are 3 aspects of life:
1. The Individual (Jiva)
2. The World (Jagat)
3. The Creator (Iswara) of the individual (microcosm) and the world (macrocosm).
Every effect must have a cause. The individual and the world too must have a cause. They are made up of the 5 elements. But, who made the 5 elements ? They could not have created each other. We call that cause "Iswara". The individual is part of the world and cannot exist without the world.
Maya
The Truth is called "Brahman". That which is 'Big' is Brahman. 'Big' is an adjective that generally qualifies a noun. The adjective is limited by the noun it qualifies. For example, when we say 'a big elephant', the bigness is limited to the bigness of the elephant. But, when the adjective is used without a noun, there is no such restriction. Brahman is said to be the Big. Its bigness has no limits. It is infinite. Pure Self is infinite. So Brahman is the Pure Self.
Every effect must have a cause. The world too must have a cause. The cause must exist before the effect. The Truth alone existed before the names, forms and qualities of the world came into existence. Therefore, the Truth must be the cause of the world. But the truth is changeless. It cannot become anything other than itself. But we see that the world exists, yet it is ever changing, inert and sorrow-ridden. Then, from such a changeless cause, how can this changing world emerge ?
To explain this, Vedanta postulates the concept of "Maya". That which is not, yet appears to be is called 'Maya'. From the stand-point of the Truth, there is no world, yet we experience it. this is 'Maya'. From the stand-point of the world, the Truth alone can be its cause. But, from the stand-point of the Truth, it can have no effect. This is due to 'Maya'. A snake is seen on a rope. The rope cannot create the snake. yet we experience the snake. As far as the rope is concerned, there was never a snake and there can never be a snake on it.
Maya has 2 powers :
a) The "Avarana sakti" (Veiling Power). This is of the nature of ignorance, which veils the Truth. This by itself cannot create the world.
b)The "Vikshepa Sakti" (Projecting Power). This is the creative power that projects the entire world of names and forms. It manifests inherent impressions. It cannot do so without the veiling power. As in the example, the ignorance of the rope should precede the projection of the snake vision.
The Truth, when endowed with Maya, is called "Iswara", the creator of the world. 'Maya', the creative power of Iswara, is worshipped in the Hindu tradition as "Sakti". The power of Maya is unfathomable. It can make the impossible seem real. Maya, however, has no separate existence from the Truth. Without Existence, nothing can exist. Brahman alone has intrinsic existence. So, Maya depends on the Truth for its very existence. Also, in the Truth, there is no trace of maya. Therefore, maya is destroyed on knowing the Truth.
Maya has 3 qualities:
1. Satva Guna - characterised by knowledge.
2. Rajo Guna - which is of the nature of activity.
3. Tamo Guna - which implies inertia.
These 3 qualities pervade the entire creation. By their permutation and combination, an infinite variety of names, forms and qualities are created.
For any created object, there are two causes- 'Upadana Karana' (Material Cause) and 'Nimitta Karana' (Efficient cause). In making the earthen pot, mud is the material cause and the potter the efficient cause. Usually, the two causes will be different from each other, the material cause remaining with the object. What are the material and the efficient causes of the world ? Are they different or the same ?
The 5 great elements (Pancha Maha Bhutas) are the material cause of the world. But, who made them ? That which made them must exist before creation. We have already seen that the Truth alone exists before creation. Therefore, the 5 elements must have emerged from the truth only. By the same logic, the efficient cause of the world too must be the Truth alone. We see that whenever the material and the efficient causes are the same, the created object is an illusion. But, for us the waking world is real. It does seem to be governed by natural laws and there also seems to be a cause-effect relationship between various happenings.
Evolution of the 5 Elements.
From that 'Maya., Space was born. From space, Air. From air, Fire. From fire, Water. From water, Earth. the process of creation is from the subtle to the gross. Truth is the subtlest of all . It is all pervasive and attributeless.
Space is the first element created through the power of 'Maya'. It is the subtlest of the elements. It has the quality of the sound and can carry sound as sound waves.
From space came air. It is less pervasive. It has the qualities of sound and touch. So, it can be heard and felt.
Fire emerged from air. It is less pervasive. It has the qualities of sound, touch and form. So, it can be heard, felt and seen.
Water came next in order. It is even less pervasive. It has the qualities of sound, touch, form and taste. It can be heard, felt, seen and tasted. Even though it is tasteless by itself, all taste is possible due to it.
The last is the earth. It is the grossest and the least pervasive. it has the qualities of sound, touch, form, taste and smell. So, it can be heard, felt, seen, tasted and smelt.
These 5 subtle elements are called "Tanmatras". They cannot be perceived by our sense organs. Only when they grossify, can they be perceived as the sense objects.
The material cause is never different from the created object. Therefore, the 3 qualities of Maya-satva, rajas and tamas- pervade the 5 elements. We have seen that the ultimate material cause of the world can be the Truth alone. So, the Truth pervades the 5 elements, just as gold pervades all gold ornaments and water all waves.
When does Maya create the 5 elements ? The 3 qualities of Maya, in their unmanifest form, remain in a state of equilibrium (Samya Avastha). When this balance is somehow disturbed, the process of creation begins.
Sukshma Sarira (Subtle Body)
Pervading the gross body is the subtle body. The 5 great elements in their nascent form (without Panchikaranam) are called 'Tanmatras'. The entire subtle world is constituted from their permutation and combination. Our subtle body, being part of the subtle world, is also made up of these subtle elements. They are called subtle, as they cannot be perceived by our senses. For example, I cannot see another's mind, nor my own, with my gross eyes. The subtle body enlivens the gross body. When it leaves the gross body, we say a person is dead and gone.
Pancha Jnanendriyas (5 Sense Organs of Perception)
The 5 sense organs of perception are the Ears, Skin, Eyes, Tongue and Nose. The details of the name, Devata (Presiding Deity), function and the sense perceived of each sense is tabulated below :
| Organ |
Ears |
Skin |
Eyes |
Tongue |
Nose |
| Devata |
Dig Devata |
Vayu |
Surya |
Varuna |
Aswini
Kumaras |
| Function |
Hearing |
Feeling |
Seeing |
Tasting |
Smelling |
| Sense
Perceived |
Sound |
Touch |
Form &
Colour |
Taste |
Smell |
Each sense organ perceives only its own
particular sense objects. There is no admixture of duties. The ears
cannot see or the nose taste. When one of the senses is weak or not functioning,
others become sharper. The blind have keen ears. Knowledge gained through
the senses is called "Pratyaksha Jnanam" (Direct Perception), which
accounts for most of our knowledge. Based on what we perceive, we respond.
Wrong perception leads to improper response. Hence, the senses play a
very important part in our lives.
A functional Head is required for the proper functioning and maintenance of each function. This Head is called "Devata". There are 33 crores of Devatas for the proper functioning of the whole universe. Hindus believe only in one God- "Iswara"; but we accept many Devatas. Each Devata draws his power, strength and knowledge from the omnipotent God-Iswara.
Pancha Karmendriyas (5 Sense organs of action)
The 5 sense organs of action are the Tongue, Hands, Legs, Anus and the genitals, as illustrated in the table below :
The body responds to external stimuli through them. They are prompted by the mind into action. They develop from childhood, attain their full strength and then weaken with age. Each of them carry out their respective functions. In rare cases (handicapped), other organs of action try to do the function of the impaired organ.
The Tongue has a unique place, as it is both an organ of action (eating and speaking) and of perception (tasting). The pleasure in the act of reproduction ensures the continuity of the species.
Karana Sariram (Causal Body)
That which is inexplicable, beginningless, in the form of ignorance, the sole cause of the other two bodies (gross and subtle), ignorant of one's own true nature, free from duality - is the Causal Body. It is the subtlest of the 3 bodies and pervades the other two. It is not made up of matter like the other two bodies. Ignorance has no size, shape or quality. It is always related to an object; say "ignorance of computers". By itself, it is objectless. 'I' am the locus of ignorance. Ignorance cannot exist without me. I exist; so, I can be ignorant. Ignorance cannot be known. Knowledge dispels it. So, causal body is not eternal. " I-the Self " is eternal. So, I am different from all the 3 bodies - gross, subtle and causal.
The 24 Tatvams (Factors)
Our Great Rishis counted 24 factors that constituted the world. They are :
1-4 : Manah(Mind), Budhi(Intellect), Ahamkara(Ego), Chittam (Memory)
5-9 : The five great elements- Space, Air, Fire, Water, Earth.
10-14 : Pancha Jnanendriyas (given above)
15-19 : Pancha Karmendriyas (given above)
20-24 : Pancha Pranas- Prana, Apana, Vyana, Udana, Samana.
The Evolution of the Satva Aspect.
Among these 5 great elements : out of the satvic aspect of space, the organ of hearing-the ear- evolved. From the satvic aspect of air, the organ of touch-the skin- evolved. From the satvic aspect of fire, the organ of sight-the eyes- evolved. From the satvic aspect of water, the organ of taste- the tongue- evolved. From the satvic aspect of earth, the organ of smell-the nose- evolved.
The subtle elements (Tanmatras) create the sense organs, which too enjoy the same degree of subtlety. The main characteristic of satva guna is knowledge. Naturally, the sense organs of perception are born from the satvic aspects of the 5 elements. Each element has its own special quality. To perceive it, the corresponding sense organ is evolved . Eg. From the satvic aspect of space, the sense organ of hearing is created to perceive sound.
From the total satvic aspect of these 5 elements, the inner instrument of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is Moon; of the intellect-Brahma; of the ego-Rudra and of memory-Vasudeva.
The Evolution of the Rajas Aspect.
Among these 5 elements, from the rajas aspect of space, the organ of speech is formed. From the rajas aspect of air, the organ of grasping-the hands- are formed. From the rajas aspect of fire, the organ of locomation-the legs- are formed. from the rajas aspecy of water, the organ of procreation is formed. From the rajasic aspect of earth, the organ of waste elimination-the anus-is formed. From the total rajas aspect of these 5 elements, the 5 vital airs (pancha pranas) are formed.
Rajo guna is characterised by 'Activity'. So, wherever there is activity, it is the manifestation of the rajasic aspect of Maya. The 5 organs of action respond to the world by activating the body. The 5 pranas supply power to all the functions of the body and keep it alive through the physiological functions. Hence, both are the manifestations of the rajasic aspect of the 5 elements.
The unmanifest condition of the 5 elements and the 3 qualities is the causal body. The manifestation of the satvic and rajasic aspects of the 5 elements constitutes the total subtle body or the subtle world.
The gross body and gross world is formed by "panchikaranam", which is explained as a separate topic.
A functional Head is required for the proper functioning and maintenance of each function. This Head is called "Devata". There are 33 crores of Devatas for the proper functioning of the whole universe. Hindus believe only in one God- "Iswara"; but we accept many Devatas. Each Devata draws his power, strength and knowledge from the omnipotent God-Iswara.
Pancha Karmendriyas (5 Sense organs of action)
The 5 sense organs of action are the Tongue, Hands, Legs, Anus and the genitals, as illustrated in the table below :
| Organ |
Tongue |
Hands |
Legs |
Anus |
Genitals |
| Devata |
Agni |
Indra |
Vishnu |
Mrityu |
Prajapati |
| Function |
Speech |
Grasping
Objects
|
Locomotion |
Elimination of Waste |
Procreation |
The body responds to external stimuli through them. They are prompted by the mind into action. They develop from childhood, attain their full strength and then weaken with age. Each of them carry out their respective functions. In rare cases (handicapped), other organs of action try to do the function of the impaired organ.
The Tongue has a unique place, as it is both an organ of action (eating and speaking) and of perception (tasting). The pleasure in the act of reproduction ensures the continuity of the species.
Karana Sariram (Causal Body)
That which is inexplicable, beginningless, in the form of ignorance, the sole cause of the other two bodies (gross and subtle), ignorant of one's own true nature, free from duality - is the Causal Body. It is the subtlest of the 3 bodies and pervades the other two. It is not made up of matter like the other two bodies. Ignorance has no size, shape or quality. It is always related to an object; say "ignorance of computers". By itself, it is objectless. 'I' am the locus of ignorance. Ignorance cannot exist without me. I exist; so, I can be ignorant. Ignorance cannot be known. Knowledge dispels it. So, causal body is not eternal. " I-the Self " is eternal. So, I am different from all the 3 bodies - gross, subtle and causal.
The 24 Tatvams (Factors)
Our Great Rishis counted 24 factors that constituted the world. They are :
1-4 : Manah(Mind), Budhi(Intellect), Ahamkara(Ego), Chittam (Memory)
5-9 : The five great elements- Space, Air, Fire, Water, Earth.
10-14 : Pancha Jnanendriyas (given above)
15-19 : Pancha Karmendriyas (given above)
20-24 : Pancha Pranas- Prana, Apana, Vyana, Udana, Samana.
The Evolution of the Satva Aspect.
Among these 5 great elements : out of the satvic aspect of space, the organ of hearing-the ear- evolved. From the satvic aspect of air, the organ of touch-the skin- evolved. From the satvic aspect of fire, the organ of sight-the eyes- evolved. From the satvic aspect of water, the organ of taste- the tongue- evolved. From the satvic aspect of earth, the organ of smell-the nose- evolved.
The subtle elements (Tanmatras) create the sense organs, which too enjoy the same degree of subtlety. The main characteristic of satva guna is knowledge. Naturally, the sense organs of perception are born from the satvic aspects of the 5 elements. Each element has its own special quality. To perceive it, the corresponding sense organ is evolved . Eg. From the satvic aspect of space, the sense organ of hearing is created to perceive sound.
From the total satvic aspect of these 5 elements, the inner instrument of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is Moon; of the intellect-Brahma; of the ego-Rudra and of memory-Vasudeva.
The Evolution of the Rajas Aspect.
Among these 5 elements, from the rajas aspect of space, the organ of speech is formed. From the rajas aspect of air, the organ of grasping-the hands- are formed. From the rajas aspect of fire, the organ of locomation-the legs- are formed. from the rajas aspecy of water, the organ of procreation is formed. From the rajasic aspect of earth, the organ of waste elimination-the anus-is formed. From the total rajas aspect of these 5 elements, the 5 vital airs (pancha pranas) are formed.
Rajo guna is characterised by 'Activity'. So, wherever there is activity, it is the manifestation of the rajasic aspect of Maya. The 5 organs of action respond to the world by activating the body. The 5 pranas supply power to all the functions of the body and keep it alive through the physiological functions. Hence, both are the manifestations of the rajasic aspect of the 5 elements.
The unmanifest condition of the 5 elements and the 3 qualities is the causal body. The manifestation of the satvic and rajasic aspects of the 5 elements constitutes the total subtle body or the subtle world.
The gross body and gross world is formed by "panchikaranam", which is explained as a separate topic.