Maya

We speak of the world as Maya. This naturally raises the question: When so many events are visibly taking place before our very eyes, how can this world be called Maya? Vedanta does not say, as Buddhism is often understood to say, that everything is Maya and nothing is ultimately real. Rather, it declares: “The entire universe is indeed Maya; however, its substratum is Brahman, which alone is the Supreme Reality (Parama Satyam).”

Maya may be compared to a mirage in the desert. A mirage is clearly visible to the eyes, yet in reality there is no water there. Even one who knows that the mirage is not real water continues to perceive it. In exactly the same way, even the enlightened sage who has realized that the world is Maya continues to perceive the world.

The world is not something that is absolutely non-existent. It is an appearance that remains until true knowledge (Jnana) arises. Just as a dream appears completely real while one is dreaming but disappears upon waking, so too the world appears real as long as we remain asleep in ignorance (Ajnana). The moment we awaken into the state of Self-knowledge, the apparent reality of the world is sublated. Such a world, which is not absolutely false yet appears for a time and subsequently disappears, is called Pratibhasika Satyam. Pratibhasika Satyam means an apparent reality that arises and disappears. It is not said to be totally non-existent; rather, it temporarily appears as though it were real. This is a technical term used in Vedanta.

Maya cannot be definitively described either as Sat (absolute reality) or Asat (absolute non-existence). It is constituted of the three gunas—Sattva, Rajas, and Tamas—and stands opposed to true knowledge. Maya is also known as Ajnana (ignorance). It is from this ignorance that creation begins. (This Ajnana itself is also referred to as the insentient principle or the primordial material cause.) Everything from space (Akasha) down to the earth that has arisen from this ignorance consists of insentient objects and is therefore Avasthu (not the Ultimate Reality). Whatever is perceived through the senses, possesses parts or limbs, and is subject to change is perishable. Therefore, all such things are Avasthu. Except for Brahman, everything—including all the worlds up to Brahma-loka—possesses these characteristics and is therefore Avasthu.

This Maya possesses two powers: Avarana Sakti (the Power of Veiling) and Vikshepa Sakti (the Power of Projection). That which conceals the true nature of the Self as Sat-Cit-Ananda is called Avarana Sakti. That which projects the world upon Brahman and makes the world appear clearly manifest is called Vikshepa Sakti.

Brahman, the Self, is infinite, all-pervading, of the nature of Sat-Cit-Ananda, and absolutely complete (Purna). Maya, on the other hand, is insentient and limited. How then does this limited Maya appear to conceal the limitless Self? Consider the example of a cloud. Although a cloud is tiny compared to the vast expanse of the sun, it appears to cover the sun because it obstructs the vision of the observer. In reality, the cloud does not cover the sun at all; it merely blocks the observer’s line of sight. The sun continues to shine unaffected at all times. In the same manner, ignorance (Maya) does not actually conceal Brahman. It merely obscures the vision through which Brahman is recognized. Thus it appears as though the Self has been concealed. This is the function of Avarana Sakti, the veiling power of Maya.

Once the veiling power of ignorance has concealed the true nature of the Self, Vikshepa Sakti, the projecting power, superimposes upon the Self characteristics that do not truly belong to it. Thus the Self appears to become the doer (Karta), the experiencer (Bhokta), the one who undergoes pleasure and pain, and the one subject to attachment, delusion, and all worldly limitations. In this way, by attributing to the Self qualities that are not intrinsic to it, Maya transforms the ever-free Self into what appears to be an individual human being engaged in worldly existence. This is the function of Vikshepa Sakti.

To understand how this is possible, Vedanta presents the classic example of the rope and the snake. In the dim light of dusk, the rope’s true nature is concealed, causing it to be mistaken for a snake. In this example, the dim darkness performs two functions simultaneously. It acts as Avarana Sakti by concealing the real nature of the rope, and as Vikshepa Sakti by projecting the appearance of a snake where none exists. Thus, the real substratum is hidden, and something that is not actually present is falsely superimposed upon it, making the unreal appear as though it truly exists. This is precisely what Ajnana, or Maya, is.

In summary, the essential point to remember is this: Maya is the power that conceals the Reality (Existence), superimposes that which does not truly exist upon the Reality, and makes the unreal appear as though it were real.

The next important point is that Maya is not an independent power. It exists only by depending upon Brahman.

“Brahmasraya Sattva Rajas Tamo Gunatmika Maya Asti.”

Brahma + Asraya = Brahmasraya

Sattva Rajas Tamo Gunatmika = Possessed of the three gunas—Sattva, Rajas, and Tamas.

Maya = Maya.

Brahmasraya Asti = Maya exists dependent upon Brahman.

We must now understand what is meant by “existing in dependence.” Suppose a book is placed upon a table or inside a cupboard. We naturally say that the book depends upon the table or the cupboard. In such a case, one independent object is supported by another independent object. Thus, we understand that the book, being one distinct object, rests upon another distinct object, namely the table or the cupboard.

The relationship between Maya and Brahman, however, is not of this kind.

The relationship between Maya and Brahman must be understood through the philosophical illustration of the real object and its shadow. When we walk under the midday sun, sunlight falls upon our body and our shadow appears on the ground. The shadow depends entirely upon the body for its existence. In this illustration, the body represents Brahman, and the shadow represents Maya. It is in this manner that Maya is said to depend upon Brahman.

From this illustration we must understand another important truth. Brahman is absolutely independent. It is Sat Svarupa, Pure Existence itself. Maya, however, possesses no independent existence of its own. It exists only by depending upon Brahman. Therefore, Maya is of the nature of Mithya.

To understand this more clearly, let us consider two examples.

A clay pot depends upon clay.

An ornament depends upon gold.

If we carefully enquire into the nature of the pot and the ornament, we discover that neither the pot nor the ornament is an independent substance (Vasthu). They are merely name and form (Nama and Rupa). The pot as a name and form depends upon clay, the real substance. Likewise, the ornament as a name and form depends upon gold, the real substance. In order for the pot to appear, clay must exist. In order for the ornament to appear, gold must exist. Similarly, in order for Maya to appear, it must necessarily depend upon Brahman.

The scriptures therefore declare that whatever has no independent existence of its own but appears only by depending upon something else is called Mithya.

Maya is insentient (Jada) by its own nature. We have already seen that Maya depends upon Brahman. Brahman possesses independent existence and also possesses Chaitanyam (Consciousness, Awareness). Maya falsely appropriates from Brahman both Existence and Consciousness, as though they belonged to itself. Consequently, although Maya is inherently insentient, it appears as though it possesses its own existence and its own consciousness. Thus, Maya appears to function just like Brahman.

Now we have before us two principles: one is Brahman, and the other is Maya. If we examine these two principles separately, Brahman remains Brahman alone. Maya, having seemingly borrowed Existence and Consciousness from Brahman, appears to possess the nature of consciousness.

Let us now examine what constitutes Maya. Maya appears to possess Existence and Consciousness borrowed from Brahman, while Brahman itself remains its underlying substratum. Therefore, that Maya which abides in Brahman, depends upon Brahman, and appears endowed with Existence and Consciousness because of Brahman, is known as Isvara. Isvara is Brahman seemingly associated with Maya, including the apparent attributes reflected from Brahman.

Isvara = Brahman + Maya

Isvara is the Creator of the universe. Thus, Isvara consists of two principles: Brahman and Maya.

Now we come to another important understanding regarding Brahman. Brahman is viewed in two aspects. One aspect is Brahman associated with Maya, and the other is Brahman free from Maya. The state free from Maya is the higher state. It is the state that transcends all the gunas. This is called Nirguna Brahman. Nirguna does not merely mean “without qualities”; rather, it refers to Brahman that transcends all the three gunas. When Maya, endowed with the three gunas, is associated with this transcendental Brahman, that state is known as Saguna Brahman. Saguna means “associated with attributes.” This Saguna Brahman is what is known as Isvara.

We have already seen that Isvara is the Creator of the universe and that Isvara consists of the two principles, Brahman and Maya. However, even though the universe is created, Brahman itself undergoes absolutely no change or modification whatsoever.

The universe that we experience exists in three states: the Gross Universe (Sthula Prapancha), the Subtle Universe (Sukshma Prapancha), and the Causal Universe (Karana Prapancha).

The Causal Universe is the causal condition from which both the Subtle Universe and, subsequently, the Gross Universe emerge. Therefore, the causal state itself is called the Karana Prapancha, and this Karana Prapancha is none other than Isvara.

If both the subtle and gross universes arise from the causal universe, it naturally follows that they arise from Isvara, who is the Karana Prapancha.

Let us now understand how the subtle and gross universes emerge from Isvara through an illustration.

Suppose a clay pot is to be made. The first requirement is clay. Clay is called the Upadana Karana, the material cause. Next, there must be a potter possessing the knowledge required to shape the clay into a pot. He is called the Nimitta Karana, the efficient cause. Thus, in the case of the pot, clay is the material cause, and the potter is the efficient cause.

In the creation of the universe, however, Isvara alone is both the Upadana Karana (material cause) and the Nimitta Karana (efficient cause).

The scriptures beautifully explain this through the example of the spider. The spider itself is both the material cause and the efficient cause of its web. It produces the material for the web from within itself, and through its own intelligence and skill, it weaves and creates the web.

What constitutes Isvara? Isvara consists of Maya together with the Consciousness (Chaitanyam) reflected from Brahman. The one who possesses Maya as His body and Consciousness derived from Brahman is called Isvara. Taking Maya as the material cause and Consciousness as the efficient cause, Isvara creates this universe.

By employing His Consciousness as the efficient cause, and through the power of that Consciousness, Isvara transforms Maya, which constitutes His body, into the universe.

The important point to understand here is that it is Maya that undergoes transformation and becomes the universe. This transformation is called Parinama in Sanskrit. Parinama means transformation or modification. For example, milk undergoes transformation and becomes curd. In the same manner, Maya undergoes transformation and becomes the universe.

Therefore, the universe or the cosmos is the transformation of Maya. From one standpoint, all our worldly transactions are entirely with Maya. From another standpoint, since Maya constitutes the body of Isvara and the universe has been created through the Consciousness of Isvara, all our worldly dealings are, in reality, with Isvara Himself. Therefore, just as we approach Isvara with reverence, devotion, and sacred awe, it is beneficial that we approach all worldly interactions with the same reverence and sacred attitude.