What is Maya? by Gurudev Swamiji Sivananda Maharaj

Maya is the illusory inscrutable power of Ishvara. Just as heat is inseparable from fire, so also Maya is inseparable from Ishvara. Maya is Ishvara’s Upadhi. Ishvara has Maya under his control. Maya is neither Sat nor Asat. So Maya is Anirvachaniya. This universe is all a display of Maya. All worldly experience is the effect of Maya. A sage who has realised his Self has transcended Maya.

Maya is Abhinna Sakti of Brahman. Abhinna means inseparable. Maya cannot be separated from Brahman. Just as heat is inseparable from fire, so also Maya is inseparable from Brahman.

You conclude by looking at the effect pot that there should be the cause for this pot. Even so, you will have to conclude by looking at the world that there should be a cause for this world. That cause is Maya, the illusory power of Brahman.

What is beyond explanation, what is incapable of being explained by its very nature is Maya. Maya is Anirvachaniya i.e., indescribable. It is an inscrutable illusory power of Brahman through which this world is projected.

Maya is cunning and deceptive. She is the illusory power of Ishvara. It is the finitising principle that creates finite forms in Infinite Brahman. She has got 2 powers, Avarna Sakti and Vikshepa Sakti. She hides the Truth through Avarana Sakti (veiling power). She projects this universe, creates false names and forms through Vikshepa Sakti (projecting power).

Avarana Sakti conceals the Atman and veils the Jiva. Through the force of this Sakti, he is not able to separate himself from the five sheaths. This Avarana Sakti is divided into Asat Avarana and Abhana Avarana. The former is the cause for the notion that there is no Brahman. People say: “If there is Brahman, will it not shine?” This idea is generated by Abhana Avarana. Asat Avarana is removed by indirect knowledge of Brahman, Paroksha Jnana, obtained through Sravana or hearing of the Srutis. Abhana Avarana is destroyed by direct knowledge of Brahman through meditation (Aparoksha Jnana).

Avyaktam, Maya, Mula-Prakriti, Pradhana (the chief or first), Gunasamya are synonymous terms. Avyaktam is the unmanifested state of Maya. Just as the tree exists in the seed in a subtle state, so also this world exists in a seed state in Avyaktam during Pralaya. Avyaktam and Pradhana are terms of the Sankhya philosophy. Mula Prakriti is a compound of Sattva, Rajas and Tamas like a three-stranded rope of white, red and black colours. In the Gunasamya Avastha or state, the three Gunas are in a state of equilibrium. This is the state of Pralaya or Sushupti. Just as men go everyday into the state of deep sleep, so also the world goes into its Sushupti state during Pralaya. In Pralaya countless Jivas get absorbed in Mula Prakriti with Samskaras like particles of gold that adhere to a ball of wax. The Karmas of the Jivas ripen at the end of Pralaya. Ishvara has to give the fruits of their Karmas. So He again projects this universe by mere willing.

There is excess of pure Sattva in Maya. The reflection of Para Brahman in Maya is Ishvara. Maya is the Upadhi of Ishvara. It is the causal body of Ishvara. Ishvara has the Maya under his control. Ishvara is also called by the names of Avyakrita and Antaryamin. Ishvara is the instrumental cause of the universe (Nimitta Karana). He becomes the material cause by commingling Himself with the Tamas, just as the spider produces the web out of itself. Avidya is impure Sattva. More Rajas is mixed with Sattva. This is the causal body of the Jiva. This is the Anandamaya Kosha. Jiva and Ishvara experience the Sushupti or deep sleep state through this Karana Sarira or causal body. This is the causal evolution.

This world is quite illusory and unreal and Atman alone is real and everlasting. A close study of Nature will induce Vairagya and Viveka and inspiration for realising Atman, the Lord of Nature.

Even if the sun becomes cool and the moon hot, even if the fire burns downwards and ice becomes hot, even if the faecal matter emanates the scent of Otto de Rose, a Jnani never gets astonished. He knows that this is all the fantastic work of Maya.

Unlike Maya, which is subject to change, transforming itself into universe, Brahman never changes. He is quite immutable, great and firm and unborn.

Because you cannot see the fire as it is covered by the ash, you cannot say that there is no fire. Even so, you cannot say that there is no Atman because it is concealed by body, mind, Prana and the senses.

Self-Knowledge by Swami Sivananda