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130
VIVEKACŪDAMANI
Brahman. If it is said to be entirely different from Brahman, that will conflict with the śruti-texts intimating non-difference. In the world there is absence of difference between a power and the possessor of that power. But if it is said to be non-different from Brahman, difficulty will arise as it (māyā) is liable to destruction while Brahman cannot be sublated in any of the three periods of time. If it is said to be both different and non-different, that will be to indulge in a contradiction. The real and the unreal are opposed to each other, relate to different periods of time and it is not right to predicate them together in the same place. Therefore, it is not of the nature of both what is real and what is not real. Hence it means it is not different, it is not non-different; it is not both.
Similarly, it is beginningless. So, it is without parts. For, if it is with parts, it must be said to have originated. But if it is said to be without parts, its evolution (into things of the world) cannot be asserted. Hence, it is not without parts. It cannot be both as both cannot be affirmed of a thing in the same context.
Hence, as between reality and unreality, difference and nondifference, being with parts and being without parts, nothing can be predicated of māyā. Hence it is anirvacaniya, indescribable. It is of a very wonderful nature.
112
As there is a cause for its complete annulment, for that reason also, māyā is said to be not asat (for what is absolutely asa't need not be annulled).
शुद्धाद्वयब्रह्मविबोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा । रजस्तमस्सत्त्वमिति प्रसिद्धा
TOTTEGEVUT: sfrå: Fari: 1199311 śuddhādvayabrahmavibodhanāśyā
sarpabhramo rajjuvivekato yathā 1 rajastamassattvamiti prasiddhā
gunāstadiyāḥ prathitaiḥ svakāryaihil
This māyā can be destroyed by the realisation of the pure non-dual Brahman even as the Illusion of a serpent is negated by the knowledge of the rope. Its qualities are known to be rajas, tamas and sattva and they are well known by their actions.
