Vivekachudamani 19 Avarana and Vikshepa Shakti - By Swami Tattwamayananda
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Vivekachudamani 19 Avarana and Vikshepa Shakti - By Swami Tattwamayananda
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The teacher starts by answering the 5th question first: “What is anatman”, by discussing different sarira (body). There are three sariras: Sthula sarira (gross body), sukhshma sarira (subtle body, the personality behind the gross body) and karana sarira (lack of understanding of our true nature).
Karana-sarira is the actual cause of bondage. We forget our true nature (ignorant) and mistakenly identify ourselves with the physical body. It is called Avidya, Mithya, or Maya.
In the rope-snake analogy, we mistake the rope for a snake, crack on the floor, a stick or a thin stream of water. There is no source of this misunderstanding as the snake, crack, stick or water stream never existed. Similarly, due to our past samskaras, we mistake ourselves for many things which are not our true nature.
Maya cannot be defined. We think it is real, as long as we are not spiritually enlightened.
111th verse: Maya is not “sat” not “asat” nor a combination of sat and asat. Maya is neither different from Brahman, nor non-different from Brahman, nor a combination of difference and non-difference. Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.
113th verse: Maya functions at the level of three gunas: Sattva guna, Rajo guna and Tamo guna. Tamo guna functions as Avarana or concealment. Rajo guna functions as Vikshepa or false projection. Sattva guna functions in the form of our natural interest to explore higher truth.
Sri Ramakrishna describes the three gunas with the story of three thieves. Three thieves ambush a traveler in a forest. The thief representing Tamo guna says: “Let’s kill him and take all his belongings.” The second thief representing Rajo guna says: “Let’s give him some blows and bind him to a tree.” The thief representing Sattva guna takes the traveler to the road and shows him the way to the village.
The sattvic aspect of Maya is called Jnana-shakti. It helps us take us beyond Maya.
114th and 115th verses: Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false. Avarana-shakti is the cause of Vikshepa-shakti . These two together keep us bound to the world. The 115th verse describes concealment and the 114th verse describes false projection.
The 114th verse lists different types of false projections on our true nature: desire for external objects, anger, greed, pride, jealousy, egoism and extreme competition.
When we see the sunlight reflect on a mother of pearl, we mistake it for silver. We do not know that it is the outer shell of an insect – its true nature is concealed. We project a false identity (silver).
116th verse: “Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the real and the real and unreal. This is the strength of Maya.”
This ignorance of our true nature is not an absence of knowledge at an intellectual level. It refers to the state in which we live (at an emotional level) without awareness of our true nature.
There is a gap between the truth of Vedanta and our understanding of Vedanta. Vedanta emphasizes Sukta, Yukta, Swanumbhuta (reading/listening, contemplating, experiencing) to evolve spiritually close this gap. When we do deep contemplation on spiritual truths, we can verify that a spiritual idea is as real as things in physical life.
When we try to use what we know, then what we know becomes common sense.
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