The Theory of Maya - 3

Māyā is named differently according to six imaginary actions it performs. The alternate names for Māyā are-

Pradhāna - After pralaya (end of cosmos), when many universes (brahmandas) cease to exist, all animate and inanimate entities stay in the form of seeds (beeja) in the principle named Pradhāna.

Prakruti - The universe and all entities in it are essentially made up of the three gunās (qualities of material nature i.e. Sattva, Rājas and Tāmas). The creation of the universe takes place primarily from Tāmas gunā (ignorance). When Māyā becomes predominantly tāmasi in nature in order to create the cosmos, it is called as prakruti.

Māyā - Māyā is aghatita-ghatnā-patiyasi, which means it is adept at showing creations and incidences that are totally inconceivable. A man can create new things only by taking basic elements of nature and mixing them in various proportions. Without making use of basic natural elements, a man cannot invent anything new. But where did Māyā bring these elements from? How did it create the earth, wind, rain, fire and water? Answers to these questions are totally unimaginable. Māyā is expert at executing such seemingly impossible phenomena.

Ajñāna – Ajñāna (ignorance) does not mean lack of jñāna or knowledge. Ajñāna means that which prevents knowledge of the Self. Ignorance is the main reason behind illusion (bhrama) as we have seen. Māyā covers Brahman with a veil which prevents the knowledge of the Self. It maintains a state of ignorance about the true nature of the Self, hence it is called as ajñana. It can be removed only with blessings of Shriguru.

Avidyā - Māyā dissolves and becomes inconsequential after Brahma-Vidya i.e. after knowledge of Brahman is realized, hence called as Avidyā.

Shakti - Māyā exists and sustains due to pure consciousness (Chaitanya). It manifests its powers in various forms with Chaitanya as its only anchor. Hence, called as Shakti.

A body and sense organs are inanimate in nature. Sense organs function with incitation from jiva. For a seeker, it is imperative to clearly understand the concept of jiva, because it helps in conducting accurate and focused spiritual practice (sādhanā). Jiva is a crucial connective between body and Ātman. Ātman is the substratum of jiva. The principle of ‘Ātman’ cannot be comprehended until the concept of ‘jiva’ is clearly understood. The question in Kena Upanishad, 'who impels and gives motive power to eyes, ears and vāni (speech organ)?' cannot be answered without understanding the concept of ‘jiva’.  Shruti has answered that Ātman itself is the ‘ear of ear’ or ‘vāni of vāni’. But the one who gives impulsion to organs (Jñanendriyas and Karmendriyas) is termed as 'jivātma'. The meaning of Ātman here is Kutastha-Chaitanya. Koot means anvil. It is typically used by a goldsmith to pound and give shape to gold, and create golden ornaments. The anvil is indifferent to the creation of the golden ornaments on it, irrespective of how valuable they are. Similarly, 'jivātma' is aware of all activities by jiva in the world. In-fact all activities occur by the impulsion from jivātma. However, Kutastha-Chaitanya or Ātman, which is the substratum of that jivātma, is indifferent and unaffected from all activities.  It is imperative to understand that 'I am that substratum Ātman'. सोSहम्. Soham, Sahā-Aham. (I am that - Ātman)

Soham sādhanā becomes effective and meaningful only when 'sahā' (that principle of Ātman) is clearly inferred. This can be inferred only after discerning what Māyic (illusory) is, and then discarding Māyic entities one-by-one. The expanse and manifestations of Māyā need to be set aside for comprehending 'sahā'. ‘Aham' i.e. 'I' or 'jiva' should clearly discern what is 'sahā' or 'Ātman', and dissolve in it. 'Ātman' is the very nature of each jiva. This is the essence of 'Nishchala Ātmanivedan Bhakti'.

Ātman i.e. Kutastha Chaitanya is the adhishthāna of jiva. If a seeker can embrace the fact that Ātman is detached and nonchalant, he too can become nonchalant the same way. Nonchalant does not meant irresponsible or careless in this context. It simply means detached and uninvolved (asang and anāsakta). 

The theory of Māyā that we have studied so far is no-way pessimistic. If life is going good, why blow the trumpet of Māyā? This question may arise. Our mundane lives are like tāshā (tassa) drum play. Tāshā keeps making loud, raucous noises. There is no specific melody in it. Consider for a moment that tāshā drum is made with premium elements such as pure gold, pearls or diamonds. Even if such tāshā looks spectacular, it still continues to make the same discordant noises.  Similarly, our lives are filled with disharmony due to six negative traits (Shadripu), which are lust, anger, greed, excessive pride, attachment and jealousy (kāma, krodha, lobha, mada, moha, and matsar). Such lives invariably lead to clamor, uproar and discord on all levels. For people living such lives, it is necessary to repetitively proclaim the significance of Māyā.

Saints say that –

Sukh Pahata Javapade Duhkh Parvataevadhe (सुख पाहता जवापाडे दुःख पर्वताएवढे) –

'There is only a tinge of happiness in a life filled mostly with pains and sorrows'.

In order to perpetually enjoy life, it is imperative to learn the principle of Māyā. Blissful life is impossible until we release ourselves from the firm clutches of Māyā. This is a positive and constructive way to look at the theory. It is a 'reality-check' with pathway to happiness with no trace of despair in it. It is important to prudently uphold the decision that all routine activities are Māyic in nature. Be it the path of Bhakti-Yoga, Jñana-Yoga or Ashtānga-Yoga, their common goal is to be able to focus on the substratum (adhishthāna) of Māyā.

'Māyā is Swāshrayā i.e. it stays on the substratum of Swa or Brahman', 'Māyā is adhyasta; adhishthāna must be present wherever there is adhyasta' - such thoughts need to be firmly established and reinforced. It is necessary to consistently remember that adhyasta (reflected existence) is illusory, while only adhishthāna Brahman is the all-pervasive, omnipresent truth. Brahman permeates completely within and outside the world. This entire thought-process can be contemplated only while studying the theory of Māyā.
 

To be continued...