Mandukya Upanishad Vyakya in Telugu

Mandukya Upanishad Vyakhya in Telugu (మాండూక్య ఉపనిషత్ వ్యాఖ్య)

Appearance of Creation through Maya: An Advaitic Explanation of Jīva, World, and Liberation

How did all of this begin?

From the standpoint of absolute truth, Paramātma neither acts nor desires.
However, for the sake of explaining appearance within Maya, it is said that the very first manifestation arises due to the vibration of Maya‑Sakti (the power of imagination), which is dependent on and inseparable from Paramātma.

In this explanatory sense alone, the “first desire” is spoken of as: “I want to know Myself.”

This is not a real desire or mental modification in Paramātma, but a Maya‑kalpita expression, used only to explain how appearance begins without violating non‑duality.

Ordinarily, a human being can know oneself by standing before a mirror. But in the beginning, only “I” (Paramātma) existed—there was no second entity at all. So how could self‑knowing appear?

The first appearance occurs when Maya‑sakti reflects “Me” in the mirror of imagination itself. This is called Isvara‑Sristi (Divine Creation). As part of this appearance arise the five elements, time, and all movable and immovable beings. That is, Māyā‑śakti, using imagination as its basis, gives form to the Truth‑substance called Paramātma as “the world” and displays it like a picture.

Isvara‑Sristi and Jīva‑Sristi

From Isvara‑Sristi, there is no gain or loss, no pleasure or pain. Paramātma is unaffected. Paramātma’s reflection alone appears as a mithya‑svarupa (illusory form), with name and form, called the jiva.

Since this jīva is essentially nothing other than Paramātma, the jīva also possesses the capacity to create. However, jiva‑sristi occurs through association with mithyā names and forms. Therefore, jīva‑creation is incomplete and becomes the cause of pleasure and pain.

Does Paramātma truly have desire?
No. Isvara‑Sristi does not arise from desire seeking results. Without performing action, merely through sankalpa‑matra (will only), effortlessly and naturally, appearance takes place. In contrast, jiva‑sristi happens due to desire coupled with phala‑sakti (expectation of results). To fulfill desire, the jīva must perform action (karma).

If a desire is fulfilled, another desire follows. If it is not fulfilled, sorrow arises. Therefore, the jīva remains continually dissatisfied. This dissatisfaction itself—not desire alone—is the cause of bondage and of experiencing pleasure and pain. A desire devoid of phala‑śakti does not bind.

How does Maya create?

Maya‑sakti, which depends upon Paramatma, is characterized by interest and continuously “seeks” to know Paramatma—who is infinite, all‑powerful, and of the nature of pure knowledge. Unable to grasp Paramātma as it truly is, Maya‑sakti imagines and attempts to comprehend. From this failure to know reality as it is, thought‑activity arises.

Through these thoughts, Maya‑sakti explains and displays Paramātma, expressing Him as this diverse world. These thoughts themselves are the collective vasanas, also called the collective causal body (samishti karaṇa sarira). A portion of these thoughts manifests as the world—this is the collective mind, symbolized as four‑faced Brahma. The manifested thoughts are the jivas.

Jiva, Knowledge, and Transcendence

The Truth‑natured “I,” when reflected in Maya‑sakti as the “I‑notion” (aham‑bhava), functions as the jīva within the imagined world. From subtle states up to an intellect‑endowed human birth, the journey continues. Eventually, Maya‑sakti recognizes that this very “I‑notion” functioning as the jīva is none other than Paramatma.

Once this is known, the “I‑notion” is no longer bound by Maya—it becomes Mayatita (transcendent of Maya).

Creation, Sustenance, and Dissolution

• The beginning of Maya‑sakti’s imagination is Creation (Sristi)

• The continuation of imagination is Sustenance (Sthiti)

• The cessation of imagination is Dissolution (Laya)

The “I‑notions” within imagination are the jīvas.
The arising of an “I‑notion” is birth.
The continuation of the “I‑notion” is life.
The cessation of the “I‑notion” is death.