Samipya 2006 Vol 23 Ank 03 04

Author(s): R P Mehta, R T Savalia
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 12

MĀYA IN SUDHDHADVAITA*
Swati Shah*
The doctrine of Māyā is discussed at length and in detail by the various schools of Indian Philosophy. The word "MĀYA” can be traced back to the Rigveda.'
Māyā word does not used in Rgved in the sense of "abnegation of the material world". Upanishads use "Māyā "as “'unusual mysterious power." and "lack of knowledge" or "inadequate knowledge"} Shwetashwatara Upanishad gives the meaning of Māyā as "disappearance of vishvamāyā”. (Illusion of world.) Gaudpādāchārya uses the word 'Māyā' in the sense of power and illusion. Adi Shankarachārya describes Māyā as 'Avidyā' (ignorance). The same Māyā is seen in totally different perspective in Vāllabhavedānta. Vallabhavedānta is known as Shudhdhādvaita i.e. the Brahman only and no defined by Māyā as in Śänkarvedanta.
It does not mean that there is no concept of Māyā in Vāllabhavedānta, without accepting some principle through which this phenomena of the world and individual souls (Jiva) can be explained. Therefore Māyā comes in Vāllabhavedānta as one of the powers of 'Supreme Lord' and not different existing power than Brahman.
Māyā as defined by Śri Vallabhāchārya is a power of God having all kinds of capabilities, which resides in the Lord himself.
माया हि भगवतः शक्तिः सर्वभवनसामर्थ्यरूपा तत्रैव स्थिता ।' This power is instrumental in fulfilling Lord's wishes.
यथा पुरुषस्य कर्मकरणादौ सामर्थ्यं ।" Thus, accordingly to Sri Purushottam, Māyā is accepted as an instrument in manifestation of matter and souls. माया अंगीकारे अपि करणरूपायास्तस्याः स्वरूपानतिरिक्तत्वात् अभिन्ननिमित्तोपादानत्वं फलितमित्यर्थः ।'
Vallabhāchārya accepted existence of Māyā not as an expression of the Brahman. According to Vallabhāchārya, Māyā is not unreal but it is transcendental. Since 3TE HART is real the world manifested through this power of Lord is also not unreal.
Sri Vallabhāchārya in his Tatvadipanibandha, says: 7 4799777 31419Cस्वात्मरूपम् प्रपञ्चं कृतवानिति फलितम् । i.e. the Lord himself created this world like himself through his own power. Here it is necessary to note that 'Samsāra' and 'Prapancha' are to distinct things according to Vāllabhavedānta. 'Prapancha' means the world we see,
+ This paper is presented in the World Philosophy Conference Org. by Indian Philosophical Congress
at New Delhi, during 28-12-2000 to 1-1-2001. * DEPT. OF SANSKRIT., BHAVNAGAR UNIVERSITY, BHAVNAGAR.
MAYĀ IN SUDHDHADVAITA