श्रीगुरुभुजंगस्तोत्रम् ॥
A Stotra on Adi Sankaracharya
Commentary by P. R. Kannan
Introduction
This Stotra is composed on Sri Adi Sankaracharya; its author is not known. It is unique in that it has been made as an erudite summary of all the essential principles of Advaita Vedanta. Pujya Sri Kumbakonam Swamiji (Sri Atmabodhatirtha Swamiji) discovered this text, published in 1925, together with a brief Tamil translation by Sri Brahmananda Swamigal of Thanjavur.
Advaita Vedanta was established by Adi Sankaracharya as the ultimate Truth, which a human being should realize in his lifetime. He wrote authoritative commentaries of Prasthanatrayi – the three fundamental canonical texts of Sanatana Dharma – Upanishads, Brahma Sutra of Veda Vyasa and Bhagavad Gita. He thus put Advaita Vedanta on an unassailable pedestal. Advaita has since then come to be accepted by all seekers in all parts of the world as the summum bonum of human pursuit.
Adi Sankara proved by logic derived on Vedic authority that Brahman is unitary and the only Truth; all else is false appearance. He made a telling statement summarizing the essence of Advaita:
श्लोकार्धेन प्रवक्ष्यामि किमर्थं ग्रन्थकोटिभिः ।
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ॥
"Let me bring out the Truth in half a verse; where is the need for crores of texts. Brahman is Truth; Jagat (the created universe) is a false appearance; Jiva (the embodied soul) is none other than Brahman." Sri Gurubhujanga Stotram covers all the theory of Advaita in a very crisp and concise manner – Maya, Vivartavada, examples of rope appearing as snake etc., Gnana alone (and not Karma) being efficient in attaining Liberation, Gnanamarga consisting of Sravana (listening to Mahavakyas of Upanishads from Guru), Manana (cogitation of the teachings, clearing of doubts with Guru and being sure of the purport) and Nididhyasana (deep contemplation of the teaching resulting in complete assimilation), status of Jiva and Jagat, and Jivanmukti (Liberation while in this body).
The unique Stotra format, in which the teachings are brought out, holds the reader's interest in an unparalleled intensity. The Stotra praises Adi Sankaracharya as none other than the Brahman of Advaita Vedanta, having assumed human form out of compassion in order to pull people out of the morass of Samsara. Viewed that way, this Stotra is a beautiful elaboration of the well known verse on Adi Sankaracharya:
अज्ञानान्तर्गहन-पतितान्-आत्मवि
त्रातुं लोकान् भवदवशिखा-तापपापच्यमानान् ।
त्यक्त्वा मौनं वटविटपिनो मूलतो निस्सरन्ती
शम्भोर्मूर्तिश्चरति भुवने शङ्कराचार्यरूपा ॥
"The very form of Siva (Dakshinamurthy) emerged from the foot of the banyan tree, abandoning silence, in order to save the worlds, fallen into the deep forests of Agnana (ignorance) and being roasted in the terrible fire of Samsara, through the teachings of Atman. That form is moving about in the world in the form of Sankaracharya."
Let us remember the well laid path of Adi Sankaracharya for humans to attain Atmagnana. The path consists of performing one's Svadharma (duties of varna and asrama) properly with the constant attitude of surrender of fruits of karma to Easwara with no sense of doership; this will develop devotion and love for Easwara and corresponding distaste and dispassion for Samsara; this will lead to Grace of Guru and Easwara and dawn of Atmagnana and Liberation.
श्रीगुरुभुजंगस्तोत्रम् ॥
A stotra on Adi Shankaracharya
सदेकं परं केवलं निर्विकारं निराकारमानन्दमात्रं पवित्रम् ।
स्वयंज्योतिरव्यक्तमाकाशकल्पं श्रुतिर्ब्रह्म यत्प्राह तस्मै नमस्ते ॥ १ ॥
Sruti (Veda) describes Brahman as ever-existent, unique, the highest, alone, changeless, formless, only bliss, pure, self-luminescent, indescribable and like space (omnipresent). Obeisance to you, who are that Brahman. (1)
Mundaka Upanishad says:
यत्तद्-अद्रेश्यं-अग्राह्यं-अगो
नित्यं विभुं सर्वगतं सुसूक्ष्मं तद्-अव्ययं तद्-भूतयोनिं परिपश्यन्ति धीराः ॥ (१.१.६)
"The wise realize everywhere that which cannot be perceived and grasped; which is without source, features, eyes and ears; which has no hands nor feet; which is eternal, multiformed, all-pervasive, extremely subtle, and undiminishing; and which is the source of all." (1.1.6). Sruti also describes Brahman as Sat-Chit-Ananda (Existence-Consciousness-
य एकोऽपि मायावशात्सर्वहेतुः स्वसृष्टेषु विश्वेषु विष्वक्प्रवॆशात् ।
श्रुतौ जीव इत्युच्यते केवलात्मा तुरीयाय शुद्धाय तस्मै नमस्ते ॥ २ ॥
Though that Atman is alone and unique, it is the cause of all objects because of Maya; as it enters all objects uniformly in creation, it is called Jiva in Sruti (Veda). Obeisance to you, who are that Turiya and pure Atman. (2)
Maya is the inseparable Power of Atman. This Power of Great Delusion projects a false world of objects and experiences. Atman enters, as it were, all objects in the created world. There is no Time or Space where Atman is not present. But Maya being Trigunatmika - consisting of Satva (virtuousness), Rajas (passion) and Tamas (lethargy), there is unending variety in created objects, depending on the proportion of the three Gunas or attributes. Jiva is the living entity with consciousness in this creation. Jiva is the reflection of Atman in the Malina (stained- with Rajas and Tamas) aspect of Maya. Reflected image appears stained. But in essence Jiva is no different from Atman. Turiya means the fourth. It refers to the fourth state of Brahman, the state of Pure Awareness, beyond the three states of waking, dream and deep sleep, the three states common to all Jivas. Taittiriya Upanishad says:
सोऽकामयत । बहु स्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । यदिदं किंच । तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् । यदिदं किंच । (२.६.१)
"He (Brahman) wished: 'Let me be many, let me be born. He undertook a deliberation. Having deliberated, he created all this that exists. Having created, Brahman entered into that very thing. And having entered there, he became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is." (2.6.1)
न यस्मादिह द्रष्टृ विज्ञातृ चान्यत्क्वचित्स्यात्परं द्रष्टृ विज्ञातृ वा यत् ।
समस्तासु बुद्धिष्वनुस्यूतमेकं नमो ब्रह्मणे जीवरूपाय तस्मै ॥ ३ ॥
Brahman is indeed non-different from the seer and the knower anywhere; or, it is the highest seer and knower. It has pervaded all intellects (of all creatures) in the form of Jiva. Obeisance to you, who are that Brahman. (3)
In the previous verse it was taught that Brahman has entered and pervaded all individual Jivas. Here it is clarified that it is Brahman who is the real power behind various organs in the human body, which makes them function. Brahman is the power of the intellect, mind, sense-organs and organs of action in the body. Brihadaranyaka Upanishad states:
अदृष्टो द्रष्टा, अश्रुतः श्रोता, अमतो मन्ता, अविज्ञातो विज्ञाता; नान्योऽतोऽस्ति द्रष्टा, नान्योऽतोऽस्ति श्रोता, नान्योऽतोऽस्ति मन्ता, नान्योऽतोऽस्ति विज्ञाता, एष त आत्मान्तर्याम्यमृतः, अतोऽन्यदार्तम् ॥(३.७.२३)
"He is never seen; but is the Seer. He is never heard; but is the Hearer. He is never thought of; but is the Thinker. He is never known; but is the Knower. There is no other Seer than He; there is no other Hearer than He; there is no other Thinker than he; there is no other Knower than he. He is the inner controller- your own Atman and immortal. All else but he is perishable." (3.7.23)
मुखाद्दर्पणे दृश्यमानो न भिन्नो मुखाभास एवं चिदाभास ईशः ।
चितो नैव भिन्नोऽस्ति मायास्थितो यः परेशाय तस्मै नमः केवलाय ॥ ४ ॥
The reflected image of the face seen in the mirror is not different from the face itself. Similarly Easwara, who is the reflected image of Chit, the unique Awareness in the mirror of Maya, is no different from Brahman. Obeisance to you, who are that supreme Easwara. (4)
Here the subject of Easwara is introduced. Easwara is the reflected image of Brahman in Maya. Maya is the indivisible power of Brahman, the power of delusion; it has three constituents- Satva (tranquility and harmony), Rajas (action, desire, anger etc.) and Tamas (lethargy, violence etc.). Easwara is the reflected image of Brahman in Suddha Satva (purest Satva) aspect of Maya. Adi Sankaracharya says in 'Sadachara':
कार्यकारणवाच्यांशौ जीवेशौ यौ जहच्च तौ ।
अजहच्च तयोर्लक्ष्यौ चिदंशावेकरूपिणौ ॥ (२६)
"The cause-and-effect relationship between Easwara and the Jiva, which is indicated according to the direct word meaning, should be discarded, and the implied meaning of the two, i.e. that both are of the nature of Consciousness, should be retained (in arriving at the identity between the Jiva and Easwara)." (26)
Brahman is Sat-Chit-Ananda, Existence-Awareness-Bliss. Brahman alone exists at all places and times; Brahman is all Awareness, Gnana; Brahman is all Bliss, Ananda. Whenever Chit (Awareness) is mentioned here, the reference is to Brahman alone. Chit is mentioned only to invite our attention to the Awareness aspect.
यथा सूर्य एकः स्थितस्तोयपात्रेष्वनेकेषु यो निर्विकारस्तथात्मा ।
स्थितः स्वीयबुद्धिष्वनेकासु नित्यश्चिदेकस्वरूपाय तस्मै नमस्ते ॥ ५ ॥
Surya is one; though his reflected images in many reservoirs of water are many, he is changeless. Similarly, Atman, who is the Pure Awareness, though present in many intellects created by himself, is eternal. To you, who are that Atman of Pure Awareness, my obeisance. (5)
Atman guides the intellect and mind and other organs, himself remaining in the body as pure and changeless. Surya appears to be clean, dirty, wavy, flowing etc. in different waters, depending on the condition of water; but the original Surya in the sky as well as the image are unaffected by the condition of water. Adi Sankaracharya says in 'Viveka Chudamani':
केनापि मृद्भिन्नतया स्वरूपं घटस्य संदर्शयितुं न शक्यते ।
अतो घटः कल्पित एव मोहान्मृदेव सत्यं परमार्थभूतम् ॥ (२३१)
"No one can show by demonstration that the essence of a mud-pot is other than the mud. Therefore the pot is merely imagined through delusion, and the mud-aspect alone is the enduring Reality in the mud- pot." (231)
स्थितोऽनेकबुद्धिष्वयं जीव एको विभुः कारणैकत्वतो नात्र नाना ।
इति त्यक्तसर्वैषणापीह यस्य प्रसादाद्विजानन्ति तस्मै नमस्ते ॥ ६ ॥
This Jiva, existing in many intellects, is indeed one and omnipresent. As the cause is one, there is no (real) multiplicity here (in creation). Those, who have got rid of all desires (Eshanas), realize this truth owing to your grace. Obeisance to you, who are that Atman. (6)
Strong Eshanas (yearnings) are threefold as per Sastras – Putraishana (desire for son), Vittaishana (desire for wealth) and Lokaishana (desire for Svarga after death) (vide Brihadaranyaka Upanishad 3.5.1). These Eshanas bind the jiva to samsara; hence they have to be given up.
The experience of difference among various jivas and consequent multiplicity of jivas arises owing to the mind's attachment to various mundane objects. One, who has overcome these attachments in entirety through viveka, discrimination, does not find different jivas, but experiences all jivas as the manifestation of one Brahman. Brihadaranyaka Upanishad states:
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति ॥
तद्यथाहिनिर्ल्यवनी वल्मीके मृता प्रत्यस्ता शयीत, एवमेवेदं शरीरं शेते, अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव ॥ (४.४.७)
"When all the desires that abide in the intellect of a man have totally left, then the mortal man becomes immortal and realizes Brahman in this very body. Just as the lifeless slough of a snake lies cast off in the ant-hill (etc.), even so lies this body. Then the Atman becomes disembodied and immortal, the Paramatman, Brahman, the Light of Pure Awareness." (4.4.7)
मुखैः पञ्चभिर्भोग्यवस्स्तूनि भुङ्क्ते ह्यभोक्तापि बुद्धिस्थितो बुद्धितुल्यः ।
करोतीव कर्माण्यकर्मापि यो वै विचित्राय तस्मै नमस्तेऽस्तु नित्यम् ॥ ७ ॥
You are strangely wonderful in that though you are not an enjoyer, you enjoy objects of enjoyment through the five sense-organs; and though you are not a doer, you act, seated in intellect and being equal to intellect. To you, my constant obeisance. (7)
Though Jivatma, being non-different from Brahman, has no part in sense experiences, he appears to be active enjoyer and doer, because of the mind not cognizing the truth of Jivatma, but getting deluded that Jivatma is indeed the mind. In truth Jivatma is only Witness of mind, intellect and sense organs.
Adi Sankaracharya says in 'Atmabodha':
देहेन्द्रियमनोबुद्धि-प्रकृतिभ्
तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा ॥ (१८)
"One should understand that Atman is always like the king, distinct from the body, sense organs, mind and intellect, all of which constitute Prakriti (insentient matter); and is the Witness of their functions." (18)
He gives several examples for the common misunderstanding of Atman being doer or enjoyer, like the moon appearing to be moving when the clouds move in the sky; the sky appearing blue etc.
चिदाभास एवात्र कर्तेव भाति स्वरूपापरिज्ञानतो यस्य नूनम् ।
स्वबुद्धेरियं कर्तृभोक्तृत्वरूपा मृषा संसृतिर्वै नमस्तेऽस्तु तस्मै ॥ ८ ॥
By non-cognisance of your real form, the reflected image of Chit (Awareness) shines here as if he is doer. Through your intellect, this false Samsara (ever changing world of births and deaths) of the form of doer and enjoyer has emerged. Obeisance to you. (8)
When there is only One without a second, there cannot be a doer and enjoyer. Hence this Samsara is totally false; it has no real existence. It was created in the intellect of Atman. It exists in the mind of living beings.
Adi Sankaracharya says in 'Viveka Chudamani':
ज्ञाता मनोऽहङ्कृति-विक्रियाणां देहेन्द्रिय-प्राणकृत-क्रियाणा
अयोऽग्निवत्-तान्-अनुवर्तमानो न चेष्टते नो विकरोति किञ्चन ॥ (१३५)
"The knower of the modifications of the mind and the ego, and the activities of the body, the sense-organs and vital breath, is Atman, which apparently takes their forms like the fire in a ball of iron, and which neither acts nor changes in the least." (135)
चिदाभासचैतन्यबुद्धीर्विविच्या
य एतद्विवेकावधिं स्वस्य मेने समस्तं च संसारमस्मै नमस्ते ॥ ९ ॥
You are rid of the bondage of Samsara by analyzing and knowing the intellects of the reflected image of Awareness, and applying the intelligence to act. You define the entire Samsara as the limit of your own discriminating power. Obeisance to you. (9)
The discriminating intellect finds that Samsara does not exist in truth, but it is only a figment of imagination of the mind. Samsara is indeed the ultimate test of one's discriminating power. Adi Sankaracharya says in 'Atmabodha':
एवं निरन्तराभ्यस्ता ब्रह्मैवास्मीति वासना ।
हरत्यविद्या-विक्षेपान् रोगानिव रसायनम् ॥ (३७)
"The impression 'I am Brahman' thus created by constant practice destroys ignorance, and the agitation caused by it, just as medicine destroys disease." (37)
न कस्यापि संसारलेशॊऽस्ति कश्चित्स कर्तृत्वभोक्तृत्वरूपो हि मिथ्या ।
समस्तॊऽप्ययं यत्स्वरूपाविवेकान्नमस्ते सदा नित्यमुक्ताय तस्मै ॥ १० ॥
To you there is no trace of Samsara, and the form of doership and enjoyership is false. This entire world exists only because of non-discriminating ignorance of your true form. Obeisance to you, who are ever liberated. (10)
Sri Ramana Maharishi taught repeatedly that this Samsara exists only in the mind. As it vanishes entirely in deep sleep state, it has no real existence. By Atma- Vichara, Self- Enquiry, by continuous Enquiry of 'Who am I', one has to stop extraneous thoughts of Samsara and go to the root of all thoughts and experience the Atman.
Adi Sankaracharya says in 'Viveka Chudamani':
तदात्मानात्मनोः सम्यग्विवेकेनैव सिध्यति ।
ततो विवेकः कर्तव्यः प्रत्यगात्मासदात्मनोः ॥ (२०५)
"This realization comes only through right discrimination made between Atman and Anatman (non-Atman). That is why one must try to discriminate between the indwelling Atman and false Atman (mind appearing as Atman)." (205)
जडा बुद्धिरात्मा परो निर्विकारश्चिदाभास एकोऽपि मिथ्यैव जीवः ।
य एतद्विवेकी स्वतो नित्यमुक्तः सदा निर्विकाराय तस्मै नमस्ते ॥ ११ ॥
The intellect is insentient; Atman is different from it (it is Awareness) and changeless. Though the reflected image of Awareness is only one (in all bodies), Jiva is indeed false. One, who realizes this through discrimination, is ever liberated by nature. Obeisance to you, who are ever changeless. (11)
Vedanta takes the disciple gradually through ascending steps of knowledge to higher and higher truths. The ultimate Truth is that Brahman alone is true; Jivas and Samsara are all false. One, who has experienced this, stands ever liberated from the clutches of Samsara. Adi Sankaracharya says in 'Atmabodha':
जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किञ्चन ।
ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका ॥ (६३)
"Brahman is other than the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage." (63)
चिदाभास एकोऽव्ययः कारणस्थो य ईशः स एवेह कार्यस्थितः सन् ।
अभूज्जीवसंज्ञः स एको हि जीवः स भिन्नो न यस्मान्नमस्तेऽस्तु तस्मै ॥१२॥
The reflected image of Awareness is indeed unique and undiminishing; he is Easwara, the cause. He alone is known by the name of Jiva and is associated with actions. He is not different from you. Obeisance to you, who are that Easwara. (12)
Here it is emphasized that Brahman, Easwara and Jivatma are one and the same. Easwara and Jiva are just reflected images of Brahman in varying types of Maya. Easwara is the reflection in Sudha Satva aspect of Maya, whereas Jiva is the reflection in Malina (impure) Satva. Atman is also another name of Brahman.
Adi Sankaracharya says in 'Atmabodha':
स्वयं-अन्तर्बहिर्-व्याप्य भासयन्नखिलं जगत् ।
ब्रह्म प्रकाशते वह्नि-प्रतप्तायस-पिण्डवत् ॥ (६२)
"Pervading the entire universe outwardly and inwardly, Brahman shines like a red-hot iron ball heated in fire." (62)
यदज्ञानतॊ जीवनानात्वमाहुर्महामायया मोहिता वाददक्षाः ।
विवेकी वदत्येकमेवात्र जीवं परित्यक्तवादो नमस्तेऽस्तु तस्मै ॥ १३ ॥
Through ignorance of Atman, those proficient in debate maintain the multiplicity of jivas, being deluded by Mahamaya. One, who is discriminate and has abandoned debate, accepts only one Jiva here. Obeisance to you, who are that Atman. (13)
Mere intellectual debate does not lead one to Truth. Debate, guided by humility, and enjoying the grace of Easwara and Guru, will alone reveal the Truth. Adi Sankaracharya says in 'Viveka Chudamani':
अहमोऽत्यन्त-निवृत्त्या तत्कृत-नानाविकल्प-संहृत्या ।
प्रत्यक्-तत्त्व-विवेकाद्-अयं-अ
"By the complete cessation of the ego-sense, gained by restraining the diverse mental waves, created by the ego itself, and through discrimination of the indwelling Reality, one experiences Reality as 'I am this'. (304)
चिदाभास एकोऽथवा नेति सर्वे विमुह्यन्ति वेदान्तिनोऽप्यन्यभक्ताः ।
तथाप्येक एवेति धीदार्ढ्यदाता य आत्मा स्वभक्तस्य तस्मै नमस्ते ॥ १४ ॥
Even Vedantis, who are devoted to other ideas, get deluded as to whether the reflected image of Awareness is only one or not. It is Atman who bestows firmness of intellect on his devotee that Atman is only one. Obeisance to you, who are that Atman. (14)
Here the necessity of Grace of Atman is brought out. Atman's grace is secured only through constant efforts at discrimination and the blessings of Guru. One has to concentrate on the Truth without getting distracted by a host of contradictory elucidations of principles. Kathopanishad states:
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूँस्वाम् ॥ (१.२.२३)
"Atman is not attained through discourses, nor through intellectuality, nor through much learning. It is gained only by him who longs for it with the whole heart. For, to such a one, Atman reveals its own nature." (I.2.23)
मुखादर्शयोरेक एवैकतायां मुखाभास एवं चिदाभास एकः ।
स्वचिद्ब्रह्मबिम्बैक्यमायैक्
Like when the reflected image of the same face in many mirrors is the same, the image of Brahman of Awareness in many projections of the same Maya (equivalent to mirror) is the same. The image of Awareness, who is also the Easwara of all worlds, is only one. Obeisance to you, who are that Awareness. (15)
Brahman and Maya (which is the inherent power of Brahman), and Easwara, who is the reflected image of Brahman in Maya are one and the same; this is the intent.
Adi Sankaracharya says in 'Tatvabodha':
एवं उपाधिभेदात् जीवेश्वर-भेद-दृष्टिः यावत्पर्यन्तं तिष्ठति
तावत्पर्यन्तं जन्म-मरणादिरूप-संसारो न निवर्तते ।
तस्मात्-कारणान्न जीवेश्वरयोर्-भेदबुद्धिः स्वीकार्या ।
"So long as the notion, which arises due to difference in the conditionings, that Jiva and Easwara are different, remains, until such time, there is no redemption from Samsara, which is of the form of repeated birth, death etc. Hence the notion that Jiva is different from Easwara should not be accepted."
श्रुतिर्ह्येकतां ब्रह्मणो वक्ति नूनं सजातीयभॆदादिशून्यं ततोऽत्र ।
स्वमायैकतास्य युक्त्यापि सिद्धा नमस्ते सदैकस्वरूपाय तस्मै॥ १६ ॥
Sruti (Veda) declares the unitary nature of Brahman, devoid of differences like Sajatiya. Hence it is established even through logic that the Maya of Brahman is also only one. Obeisance to you, who are that eternal unitary form. (16)
Even while considering a single tree, there are differences between its various parts like roots, trunk, branch, leaves etc. This type of difference is known in Vedanta as Sajatiya bheda. In a garden, there are different types of trees like bilva, mango etc. This difference is known as Vijatiya bheda. Here it is brought out that such Sajatiya or Vijatiya bhedas do not exist in Brahman. Hence there are again no real differences in Maya also, Maya being the inherent, inseparable power of Brahman.
Adi Sankaracharya exclaims in 'Viveka Chudamami':
भानुनेव जगत्सर्वं भासते यस्य तेजसा ।
अनात्मकं-असत्-तुच्छं किं नु तस्यावभासकम् ॥ (५३४)
"What indeed can manifest That, whose effulgence, like Surya, causes the entire fallacious, unreal and unimportant universe to appear at all?" (534)
न मायाबहुत्वं तदा तत्प्रतिष्ठा अनेकेश्वराः सम्भवेयुर्हि नैतत् ।
क्वचिद्युज्यते यस्य मायाप्यनेका नमस्ते जगद्धेतुभूताय तस्मै ॥ १७ ॥
Maya is not manifold; if it were so, many Easwaras will result; this is not the case. It is also not proper to consider many Mayas. Obeisance to you, who are that cause of the created universe. (17)
Sruti declares in many places that there is only one Easwara. Hence Maya is also only one.
Adi Sankaracharya says in 'Viveka Chudamani':
अव्यक्तनाम्नी परमेशशक्तिर्-अनाद्यविद्या त्रिगुणात्मिका परा ।
कार्यानुमेया सुधियैव माया यया जगत्-सर्वमिदं प्रसूयते ॥ (१०८)
"Maya is Nescience (Avidya), also called the Unmanifest (Avyakta); it is the power of the Supreme Easwara. It is beginningless; it comprises the three attributes (Satva, Rajas and Tamas) and is superior to their effects. It is to be inferred only by one, who has a clear intellect, from the effects it produces. It is this Avidya, which projects the entire universe." (108)
न मायां विना यस्य कर्तृत्वमस्ति प्रवेशोऽपि तस्मात्समस्तं मृषैव ।
महामायिने निर्विकाराय तस्मै नमो ब्रह्मरूपाय शुद्धाय तुभ्यम् ॥ १८ ॥
Without Maya, there is no doership and entry (and pervasiveness) for Brahman. Therefore all (that is seen and experienced) is only unreal. Obeisance to you, who are that Brahman, wielder of that Mahamaya, free from change, and ever pure. (18)
As Brahman does not act, the universe is the exclusive creation of Maya in the presence of Brahman. Hence all that is seen and experienced in the universe is nothing but unreal superimposition on the real Brahman.
Adi Sankaracharya says in 'Viveka Chudamani':
शुद्धाद्वय-ब्रह्म-विबोधनाश्या सर्प-भ्रमो रज्जु-विवेकतो यथा ।
रजस्तमःसत्वमिति प्रसिद्धा गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ (११०)
"By realization of the pure, non-dual Brahman, Maya can be destroyed, just as the illusion of the snake is removed by the discriminative knowledge of the rope. Its attributes are Rajas, Tamas and Satva, distinguished by their respective functions." (110)
य आत्मा दृगेवाऽऽस दृश्यं त्वनात्मा विवेकाहूयोरात्मदृष्टिः सदृश्ये ।
विनष्टो भवेस्सा दृशि स्वस्वरूपे नमस्ते दृगात्मस्वरूपाय तस्मै ॥ १९ ॥
Atman has always been the seer; that which is seen is Anatman (non-Atma). By use of discrimination, the experience of Atman is obtained. Anatman is destroyed in (the experience of) the true form of the seer, Atman. Obeisance to you, who are that Atman, the seer. (19)
Drig-Drisya Viveka (discrimination of Seer and the Seen) is a common subject of interest in Vedanta. The very first verse in the book "Drik-Drisya-Viveka" states:
रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् ।
दृश्या धीवृत्तयस्साक्षी दृगेव न तु दृश्यते ॥ (१)
"The form is perceived and the eye is its perceiver. The eye is perceived and the mind is its perceiver. The mind with its modifications is perceived and the Witness (Atman) is verily the perceiver. But the Witness is not perceived (by any other)." (1)
स दृग्निर्विकारः स्वमाया जडेयं दृगाभास एको मृषैवेति यस्य ।
जगत्कर्तृता तात्विकी नास्ति तस्मै नमः केवलाकर्तृरूपाय तुभ्यम् ॥ २० ॥
That seer is changeless; his Maya, which is this (world) is insentient. For the seer, the reflected image of seer is indeed false. For the seer, the act of creation of the universe is not true at all. Obeisance to you, who are that unitary non-acting seer. (20)
Bhagavan Krishna says in Gita:
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ (९.१०)
"Under my supervision, Prakriti (Maya, nature) produces the moving and the unmoving objects; because of this, O Kaunteya, the universe keeps revolving." (9.10)
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