Q: You have been talking of knowledge and ignorance. What faculties are these, and what shall we attribute these to? Shall we say these are properties of the body, mind, or some other intellectual centre? Sometimes you also say one has to go beyond the state of body mind - intelligence and be a sakshi - witness. When you speak of non-duality, it means there is no difference between the observer and the observed. Then, what is this witnessing?
A: The way you have framed the question shows that you have got into an inescapable logical loop, like the proverbial chicken and egg problem or the seed and sprout problem. In keeping with our vegetarian traditions, we prefer the second, called “beejaankura nyaya” in Sanskrit. Vedanta uses the expression anirvachaniya Kyathi. Anirvachaniya means indefinable. Maya, by its very nature defies definition and description. Why do they consider it inexplicable? Vedanta says the Lord created the world. Who is the creator? The Lord! What is the object that was created? Jeevatma! Now comes your question. What has this property of maya? Is it the Lord the creator, or jeeva the object created that has the property of maya? If jeeva has got the maya, then jeeva has come from maya. If God has the maya, God is jeeva. These matters are discussed at length in Vedanta. What is maya? Maya means ya ma sa maya. Ya means that, ma means not, sa means that which is maya. From that which is not, he created the world.
Let me give a modern example.
There was a King who owned seventeen elephants. Then the King died. He had three sons. According to his will, the first son was entitled to one half of the number of elephants, the second one to one third, and the third one to one ninth. The size of the share couldn’t be changed. As 17 is an odd number, and difficult to share among the three, they were unable to find a solution to the challenge. Since all of them were vegetarians they wouldn’t think of cutting the elephants to divide them according to the complicated arithmetic laid down by their dear departed father. Fortunately for them, a wise man was passing through their country. The wise man was an old friend of their father’s as well. The young men described their situation to the wise man and requested him to help them. The wise man asked them not to worry and set about solving the problem immediately. He added his elephant to the other 17 elephants and now the number came to 18. He separated 9 elephants, i.e., one half of 18, and handed them over to the first son. The young man was very happy. The second son was given 6 elephants, i.e., one third of 18. He too was happy. Lastly, the third son was given 2 elephants, 2 being one ninth of 18. The total number of elephants given away was 17 (9+6+2). There was still one elephant left, that of the wise man. The wise man took his elephant back and went away, leaving everybody happy and satisfied. The last elephant is like maya: it came to solve a problem, and having solved it, it removes itself from the scene, leaving no trace of its previous presence.
Let me narrate this with another example…
You are sleeping, and you dream that you are a beggar. Actually you are a King, but in your dream you are a beggar. Your guru appears in the dream and tells you that you are not a beggar, but a King. Similarly, you may be under the delusion that you are paramatma, not jeevatma. You are like the King who dreams he is a beggar. Then the Guru reveals that it is your delusion, and that it is maya that makes you think you are a beggar. Which identity is maya, the King’s or the beggar’s? The King has only to wake up to realize that his higher consciousness and knowledge, so that delusions will disappear.
“When and where can I experience enlightenment?”, asked the student.
The master replied, “Right here, and right now”.
“Then why don’t I experience it?”, the student persisted.
“Because you do not see”, said the master.
“Not seeing what?”, asked the student.
“You don’t see the flower, the tree, or the sun” the teacher said patiently.
“Yes”, the student said, “I do see the flower, the tree, and the sun, but is there a special way of seeing them?”
The master said, “No, there is no special way, you can look at them from a very ordinary perspective”. Then with a tone of finality, the master added, “In order to see, you must be awake, but you are asleep.”
Stop enquiring. Wake up. Open your eyes.
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