SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 7<\/a><\/p>\n << Chapter 7 verse 13<\/a><\/p>\n Simple<\/a><\/p>\n daiv\u012b hy e\u1e63\u0101 gu\u1e47a-may\u012b ‘Verily is this, My divine gu\u1e47a-imbued m\u0101y\u0101, hard to surmount.’<\/span><\/p>\n Inasmuch as this my m\u0101y\u0101<\/em>, \u2014permeate with the characteristics of satva<\/em>, rajas<\/em>, and tamas<\/em>,\u2014 is daivi<\/em> or created by Me, \u2014the Deva\u2014, for purposes of sport (div<\/em>= to play with, being the root-meaning), it is difficult for all to overcome it.<\/span><\/p>\n Its designation by the term m\u0101y\u0101<\/em> is on account of its power to produce marvellous effects (the protean phenominal nature=matter), analogous to such effects as the magic missiles (arrows etc., used in war) of Asuras[1. Asuras are the demons of the first order descended from Diti by Ka\u015byapa, in perpetual hostility with Devas or gods.] and R\u0101kshasas[2. R\u0101kshasas are the imps, fiends and goblins who wage war with men disturbing sacrifices, eating them &c.] produced, as stated, for example, in:\u2014<\/span><\/p>\n \u2018Then the discus Sudar\u015bana, despatched by Bhagav\u0101n, and wreathed in flames, \u2014at His mandate\u2014, arrived. By this rapidly whirling discus, the body of the youth (Prahl\u0101da) was shielded, and the thousand magic (=marvellous=m\u0101y\u0101<\/em>) designs of \u015aambara (on the youth), (failed one after another.\u2019[3. Vish: Pur:<\/em> I-19, 20 (Tato Bhagavat\u0101 tasya raksh\u0101rtham etc.,) ]<\/span><\/p>\n The term m\u0101y\u0101<\/em> never signifies what is false [or illusion][4. M\u0101y\u0101 never signifies what is false or unreal. Vide<\/em>, Introduction to Thebaut\u2019s Ved\u0101nta-Sutras<\/em>, Vol I, p: XCIV. Vide, Colebrook\u2019s Hindus, p: 242. Vide<\/em>, \u015a\u0101\u1e47dilya Wherever therefore the term m\u0101y\u0101<\/em> is found used, that it invariably means \u2018that which is capable of producing marvellous protean effects\u2019 is universally acceptable. While so when it may happen to be used so as to mean an unreality instead of the real impression which is produced on the imagination, such application is but figurative. (So that the universal sense is not to be sacrificed to a partial figurative sense). As for example, when they say:\u2014<\/span><\/p>\n Ma\u00f1cha\u1e25 kro\u015banti<\/em>=\u2018the cots cry\u2019: they mean that those who lie on the cots, cry[6. This is the figure metonymy in Sa\u1e43sk\u1e5bit Rhetoric, as for example \u2018a hundred lances\u2019 means the hundred men who bear the lances; \u2018read Bacon\u2019 means, read the works of Bacon.].<\/span><\/p>\n This m\u0101y\u0101<\/em> (or matter considered in its aspect of producing marvellous effects), sated with gu\u1e47\u0101s, is verily of Bhagav\u0101n (Lord). It is the m\u0101y\u0101<\/em> that is alluded to in:\u2014<\/span><\/p>\n ‘Prak\u1e5biti (matter) is to be apprehended by (the term) m\u0101y\u0101<\/em>; and the Great Lord by (the term) m\u0101y\u012b<\/em>[7. Svet: Up:<\/em> 10. (m\u0101y\u0101n-tu prak\u1e5bitim vidy\u0101t m\u0101yinan-tu Mahe\u015bvaram). Cp. Svet: Up:<\/em> IV-9 (asm\u0101n m\u0101y\u012b s\u1e5bijate vi\u015bvam etat).].’<\/span><\/p>\n The work that m\u0101y\u0101<\/em> does is to veil the true nature of Bhagav\u0101n, and lure men to find their pleasures in itself.<\/span><\/p>\n Hence, all the world, bewitched by this m\u0101y\u0101<\/em> of Bhagav\u0101n, fails to recognize Bhagav\u0101n, Who is of immeasurably Superb Blissful Nature.<\/span><\/p>\n The way of deliverance from (this) m\u0101y\u0101<\/em> is now stated:<\/span><\/p>\n >> Chapter 7 verse 14<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 7 << Chapter 7 verse 13 Simple daiv\u012b hy e\u1e63\u0101 gu\u1e47a-may\u012b mama m\u0101y\u0101 duratyay\u0101 ‘Verily is this, My divine gu\u1e47a-imbued m\u0101y\u0101, hard to surmount.’ Inasmuch as this my m\u0101y\u0101, \u2014permeate with the characteristics of satva, rajas, and tamas,\u2014 is daivi or created by Me, … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17,24],"tags":[],"class_list":["post-3203","post","type-post","status-publish","format-standard","hentry","category-chapter-7","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3203","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=3203"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3203\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=3203"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=3203"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=3203"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nmama m\u0101y\u0101 duratyay\u0101<\/p>\n
\nSutras, 42: ‘\u015aaktitv\u0101n n\u0101n\u1e5bitam vedyam’.]. [Even in the case of magicians (aindraj\u0101lik\u0101s<\/em>) and others,][5. M.R.Sampatkum\u0101ran 1969] The term m\u0101y\u0101vi<\/em> is applied to one who produces real impressions on another\u2019s imagination. The effect is real though the cause is illusory [i.e., there is produced real knowledge only, though it has for its object an unreal thing. [4. Per M.R.Sampatkum\u0101ran 1969.]]. The magician (indraj\u0101lika<\/em>), by his art of conjuring, produces marvellous effects by means of incantations or herbs, so that when m\u0101y\u0101vi<\/em> designates a producer of real effects, the term m\u0101y\u0101<\/em> denotes the real incantation or the herb itself through which such effects are produced.[5. M.R.Sampatkum\u0101ran, 1969: Hence the word, ‘m\u0101y\u0101<\/em>‘, does not indicate the meaning of illusion. Even in the case of magicians (aindraj\u0101likas<\/em>) and others, there is the use of the word, ‘m\u0101y\u0101vin<\/em>‘ (one who possesses m\u0101y\u0101<\/em>), because, with the help of certain incantations, herbs, etc., there is produced real knowledge only, though it has for its object an unreal thing. (The point here is that ‘m\u0101y\u0101<\/em>‘ never means illusion. The m\u0101y\u0101s<\/em> of \u015aambara, destroyed by the divine discus, could not have been illusions. Those who practise indraj\u0101la<\/em> or illusionist magic create real knowledge in the minds of spectators, even though the object of the knowledge is unreal. In consonance with the usage in all other contexts, we must hold that the magician is called the possessor of m\u0101y\u0101<\/em> because of the incantations and herbs he uses. They are m\u0101y\u0101s<\/em>, real things having the power of producing wonderful effects. If we take m\u0101y\u0101<\/em> to mean illusion in this case, we cannot account for its use to denote the real weapons of \u015aambara and others.)]<\/span><\/p>\n
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