Originally Posted by
sarabhanga
Namaste Arjuna,
Maya is inherent in Dvaita, and of course Dvaita is inherent in Advaita.
It is the actual perception of duality that is the creative action of Maya.
Maya is “creative illusion”, and the veritable illusion of Jivatman being somehow disconnected from the absolute unity of Paramatman is the very nature of Maya as Avidya.
The whole of Advaita Vedanta is beautifully presented in the Mandukyopanishad.
Prajna (Brahma) is absolutely non-different from Turiya (Brahma) until the very moment that duality is invoked or imagined.
Om is Om, as one whole unit; however, Om may be perceived as being composed of discrete elements, as A + U + M.
All possible subdivisions are always implied in the whole, but those parts are only fleeting components of the eternal reality that lies beyond all duality. And one who perfectly knows that eternal reality does not see any diversity, but rather perceives the whole reality all at once.
Like a well-trained musician who so perfectly knows the tune that there is no thought of individual notes and their particular relationships. That sage musician merely conceives the perfect intention and the whole is perfectly expressed in all its diversity. The time of performance passes in an instant for the minstrel who is totally immersed in the one creative moment of the whole perfect expression.
The perfect composer knows his creation as a whole that is non-different from himself, while the ignorant audience can only appreciate all of the individual flourishes and wonder how such an uninterrupted flow of perfectly arranged individual components could ever have been conceived. And this is essentially the difference of Vidya and Avidya.
The science of the Pranava teaches A. U. M., but this Vidya alone is Avidya. The whole (the so-called fourth foot ~ the Turya) must be comprehended and conceived as the one perfect unity that it truly is.
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