Paramatma Sandarba Lesson 10 Continuation

Lesson 10 Continuation, Texts: 54-55: Jiva Maya-Instumental (Nimitta) & Guna Maya-Constituent (Upadana). PPT and recordings of this class are available at  http://tinyurl.com/6-sandarbhas

Theme 3, Lesson 10, Texts 48 to 104 – We study antology of maya, extrinsic potency, Paramatma’s bahiranga Shakti (Maya). Jiva is intermediate potency, Maya provides field of action. She provides material body as well as material world.

Material world’s cyclic creation and dissolution are like day and night.

Lord Sri Krishna is instructing Uddhava about Sankya Yoga in SB 11.24.1-4, which explains the distinction between matter and spirit. Knowing which one is not affected by dualities of material nature.

Dissolution: During dissolution everything merges back into Prakrti, which remains in an inactive state => Jivas have no material bodies & their residual karma (daiva or destiny) remains dormant.

Creation: Jivas act piously or sinfully => enjoy or suffer respectively.

Maya or Prakrti is inert in nature, has two divisions (unfolds jiva’s karmas): One is Cause and effect (Nimitta Karana), second is Upadana cause.

Time portion triggers or activates 3 modes of material nature. Good karma or bad karma of jiva unfolds. Karma is activated. Outcome of actions is destiny.

Nimitta: Kala, karma, daiva and svabava makes subtle body. By the Nimitta cause.

Upadana: Dravya(matter), Kshetra / presentation field (field of action), Prana or vital force, Atma and Vikara these constitutes Gross body by the cause of Upadana.

Both of these two divisions of maya Nimitta and Upadana are interconnected.

Nimitta division has again subdivisions – Vidhya (Liberation) and Avidhya (Bondage) potencies

From Avidhya Potency comes – Aham Bhava or Ahankar, ‘I’ consciousness.

SB 3.6.25: “After that, [Rudra, the deity of] self-identity (abhimana) entered the seat of the individuated ego (atmanam) [of the virata purusa], along with a portion of his (Rudra’s) active sense (karmanam) [i.e ‘I’ – awareness], by means of which the jiva is endowed with the sense of what is to be done.”

Text 54: Krishna explains the first two functions of the Nimitta part of Maya SB 11.11.3: “O Uddhava, know that knowledge (vidhya) and ignorance (avidhya) are my two forms (energies), created by my Maya. They are beginning less and cause the bondage and release of the embodied beings.

Avidhya causes bondage, which is beginning less. Further two divisions of avidhya potency are Avranatmika (covers the true nature of the jiva), Vikshepatmika (furnishes the jiva with avidhya or illusory knowledge).

Text 55: Subdivisions of Nimitta karana and Upadana Amsa Three dimensional structural organization of the Nimitta karana portion of Krishna’s illusory potency: Maya as Jnana (cognition), Iccha (Will) and Kriya (Action). Those are spoken by Maitreya Muni to Vidura.

SB 3.5.25: ”O greatly fortunate one, this very energy of the all witnessing [Paramatma], which is of the nature [of the recognition] of sat [the visible or the effect] and asat [the invisible or the cause], is called Maya, by means of which the Omnipresent God fashions the cosmos.”

Three Subdivisions of Upadana cause: Avyakta (The unmanifest), Pradana (Preeminent support), Prakrti (Primordial conditionality).

Queries by audience which were answered by His Grace Charu Chandra Prabhuji:

There is no difference between the laws of nature and the laws of Krishna. Hence it has been described as ‘darmam tu sakshad bhagavan pranitam’. Also the Lord has said that ‘mayadhayksena pakritih suyate sa-characharam’. Thus He controls everything Himself. Then how can we say that Durga Devi is taking control of the jiva. Durga devi is Lord’s instrument here, Through her he accomplishes. Without His adhyakshna nothing works. You are right.

How do we practically apply this detailed knowledge? If we understand how exactly maya operates we better prepare ourselves

subdivisions of Nimitta cause v/s time, svabhava. how do we understand the difference. also can you elaborate on scab have component.  Vidhya potency of maya is just a stepping stone, ultimately we have to take shelter of svarupa lakshana of the Lord. Material Karma is going to bring its destiny, whether suffering or enjoyment. We don’t want material enjoyment either. When we take shelter of the Lord he takes us away from his external potency and protects us. When soul is in material consciousness (in avidhya) works toward acquiring sense objects.

 

 

 

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