Laghustavacarcastavau 5_692

5_692

he bhagavatīti sambudhyanuṣaṅgaḥ prāgvadasya vyākhyā jñeyā . māyā nāma
cidrūpasya bhagavataḥ brahmaṇaḥ śaktiḥ . sā jaḍājaḍātmanā dvividhā . tatrādyā
viśvasya pariṇāmyupādānaṃ vivartopādānatvaṃ tu brahmaṇaḥ . ato
māyākāryasya viśvasya māyikatvājjaḍatvamithyātve staḥ . taduktaṃ bhaktisūtreṣu
tacchaktirmāyā jaḍasāmānyāditi . advaitaśrutīnāṃ tu pāramārthikatattvaikatve
tātparyāt . sarvaṃ khalvidaṃ brahma (tri0 ma0 nā0 1-3) ityādistu
bādhāsāmānādhikaraṇyaparatvāt . dvitīyā tu parabrahmaṇi nityasamavetā
cicchaktiraparicchinnarūpatvānmāyetyucyate . parāsya śaktirvividhaiva śrūyate
svābhāvikī jñānabalakriyā ceti (śvetā0 6-8) . māyā cāvidya ca
svayameva bhavati (nṛsiho0 9-3) ityādi śruteḥ .

The vocative "O Bhagavatī!" carries over as before; the explanation should be understood in this light. "Māyā" is the power of Brahman, the Lord whose nature is pure consciousness. That [power] is twofold, having the nature of the insentient and the sentient. Among these, the first is the transformative material cause of the universe, whereas the material causality of Brahman is that of apparent transformation. Therefore, because the universe is the effect of māyā, its insentience and falsity are due to its illusory nature. As is stated in the Bhakti-sūtras: "His power is māyā, because of its common insentience." However, non-dual Vedic scriptures aim at the oneness of the ultimate reality. Passages such as "All this is indeed Brahman" (Tripurā-mahopaniṣad 1.3) are intended as coordinate predication through sublation. The second, however, is the power of consciousness eternally inherent in the supreme Brahman; because it is unlimited in nature, it is called Māyā. "His supreme power is heard to be manifold indeed, natural [to Him], consisting of knowledge, strength, and action" (Śvetāśvatara Upaniṣad 6.8); and from scriptures such as "Māyā and avidyā become [manifest] of themselves" (Nṛsiṃhapūrvatāpanīya Upaniṣad 9.3).