Samipya 2006 Vol 23 Ank 03 04

SR No.: 535841
Original Sutra Author: N/A
Author: R P Mehta, R T Savalia
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan
Publication Year: 2006
Total Pages: 110
Language: Gujarati
Classification: Magazine, India_Samipya, & India
File Size: 9 MB

Page 14

विद्याऽविद्ये हरेः शक्ति माययैव विनिर्मिते ।" These two powers are responsible for the manifestation of Samsāra and Prapancha and also dissolution of them. The world and Jivas (souls) manifests when some of the three sensual qualities of the Brahman are canceled or suppressed viz. when bliss and consciousness are suppressed then matter appears and when only bliss aspect is canceled then individual souls (Jives) appears. When these qualities appear again then the world and souls attend their true nature.
तयोराविर्भावतिरोभावयोर्हेतुत्वमित्युक्तम् । अनयोः मायाधीनत्वमाह ।
माययैव विनिर्मिते इति । This Avidya according to Vallabhacharya is of five kinds. अन्त:करणाध्यास प्राणाध्यास इन्द्रियाध्यासो देहाध्यास: स्वरूपस्मरणं चेति पञ्चपर्वाणि 115
1. 314:01U214- Wrong knowledge or internal organs (man etc.) as soul. 2. STUTTG - Wrong knowledge of vital air as soul. 3. Sf5214- Wrong knowledge of cognitive organs and sense organs as soul. 4. SETZTH- Wrong knowledge of body as soul. 5. Tafakur Forgetting ones own nature.
Jiva is released from bondage of Avidyā through Vidya and his ignorance about his own self also disappears. Sankarachārya believes that the apparent world is only appearance (Vivarta). The classical example given is of 'snake and rope' ( 44) and 'conch shell and silver'. As rope appears like a snake in the deem light. Similarly the world also appears to be real. But the only reality is Brahman. And once this is realized by the soul world ceases to be for the soul. And he realizes that he is not different then the Brahman. The reality of the world is accepted as real only until the self-realization. This state is called as "Vyāvahārika Satya' i.e. apparent reality accepted for the sake of practical purpose. Ignorance about the self is 'Avidya'. Sankarāchārya does not distinguish between 'Māyā' and 'Avidyā'. For him both are synonymous for each other. In comparison with Sankarāchārya, Vallabhāchārya differs about the concept of 'Māyā'. Māyā is real because it is one of the twelve powers of Lord. According to him, it is because world, souls and inner souls are the manifestations of the Brahman only. Therefore the world is as real as Brahman. Since the world is real, i.e. everything created by the Brahman is real. Then they may not be unreal. Because it is also manifestation of Brahman only. In this sense, Vallabhăchārya differs from Sankarācharya and therefore his philosophy is known as Brahmavāda.
MĀYA IN SUDHDHADVAITA