The Influence of Máyá on the Human Mind 

In Ánanda Sútram it has been said: “Shiva Shaktyátmakam Brahma” – “Brahma is the composite of Shiva and Shakti”. The mutual relationship is inseparable. To attempt to separate one from the other would jeopardize their existence. They are as intimately associated as milk and its whiteness, water and its fluidity and fire and its burning capacity. Some people believe that Prakrti and Máyá are synonymous. Theoretically they are virtually the same, but in the practical sphere there is some difference between them. When the three principles of prakrti – sentient, mutative and static – are in perfect equilibrium and equipoise, Prakrti is said to be lying dormant in her primordial state there is no manifestation of creation. To describe this state the term Prakrti is used. But when the three principles lose their equilibrium and equipoise, the attributive expression manifests. In this state, when prakrti is committed to start the creation, (of course within the limited sphere of the infinite body of Puruśa, the Supreme Cognitive Principle). She is called Máyá, (the Supreme Creative Principle). The different living beings, the creepers, trees plants and animals, and this entire world of unique diversities that we witness around us, are all created by Máyá. However, it is only with the express will and permission of Parama Puruśa that the vast creation occurs. In the field of creation, because of the diversity of the roles in the creation, Máyá has various expressions:

1) Mahámáyá: When the Supreme Creative Principle continues Her creative role within and without the creation, the entity which maintains the external flow of dynamicity is called Mahámáyá. Because of the inexorable influence of this Máyá, the cosmic mind and the five fundamental factors from ether to sound are created. It’s due to her influence that each and every atom and molecule constantly moves through different stages of metamorphosis and transmutation and is transformed into unit life and unit [[citta, ahaḿ, mahat, etc.]]. It is due to Mahámáyá’s influence that the animate and inanimate objects have all emerged. Without it, all the latent potentialities of the microcosm would have remained unmanifested. This quinquelemental universe was come into being. The created under her influence and its various expressions are the manifestations of the different forms of that Máyá. In the Márkańd́eya Purána (a mythological text) it has been said:

Sarvarúpamayii devii sarvaḿ devii mayaḿjagat.

Tatohaḿ vishvarúpáḿ táḿ namámi parameshvariim.

“Mahámáyá is the omni-pervasive entity. All the entities of the universe are the varied expressions of that Máyá. I offer my salutations to Mahámáyá who had assumed this universal form”.

2) Viśńumáyá: When the same Máyá in Her changed role endlessly continues Her unique creation and remains engrossed in its beauty and charm She is called Viśńumáyá. Viśńu means “all-pervasive”; Viśńumáyá means the Creative Principle who is inseparably associated with each atom and molecule of the unending creation. A particular group of spiritual aspirants, in pursuit of the attainment of supreme fulfilment, make repeated entreaties to this all-pervasive Viśńumáyá:

Tvaḿ vaeśńavii shaktiranantaviiryá

Vishvasya biijaḿ paramáosi máyá

Sanmohitaḿ devii samasta metad

Tvaḿ vae prasannábhúvi muktihetuh.

“Oh Supreme Creative Principle, You are the all-pervasive power, you are the primordial cause of this entire creation. This differential world is created by your static principle. You keep every object of this universe hypnotized. If you are pleased the gates of liberation open.”

3) Ańumáyá: The creative principle which lies within every unit mind is called Anumáyá. Her influence causes unit beings to remain preoccupied with various colorful thoughts regarding the past, present and future. Some thought are materialized in the external world; others vanish as soon as they appear in the mind. It is also due to her influence that, many people move ahead fighting the formidable obstacles of life, allured by the future. How the wealth and property, the name and fame that humans attain are also due to the influence of Ańumáyá on the human mind.

4) Yogamáyá: When the Supreme Operative Principle leads living beings towards Parama Puruśa, she is called Yogamáyá. This universe is undergoing constant transformation in the flow of Saiṋcara and Pratisaiṋcara. Due to the centrifugal force of the macrocosmic mind the five fundamental factors emerged, and due to centripetal force of the unit mind, life of the unit beings was created. The influence of Yogamáyá is more clearly felt by the human mind. In her attempt to elevate the microcosm to the level of the macrocosm, She constantly attracts the unit mind along the path of attaining oneness with the macrocosmic mind.

5) Avidyámáyá: The Supreme Creative Principle which leads unit beings from subtlety towards crudity is called Avidyámáyá. The extroversive phase of creation (Saiṋcara) is dominated by Avidyámáyá. She exerts her influence on human minds in two ways. In philosophical terms one is called vikśepii shakti, the other ávarańii shakti. When humans ideate on crude matter, their minds drift away from the macrocosm and their spiritual awareness fades. This is caused by the influence of vikśepii shakti. If one remains close to an object it does not necessarily mean that one will acquire precise knowledge about it. If an object is covered, for example, one cannot attain real knowledge about it even if it is close by. This is the effect of the ávarańii shakti of avidyámáyá. It is called “ávaranii” because it covers the original object. In darkness, one cannot properly recognize an object. At best one can form a vague idea about it. Due to the influence of Avidyámáyá one develops a non-integral view of the macrocosmic body. Due to the influence of avidya shakti in the flow of cosmic imagination the vikśepii and ávarańii shakti become dominant in the extroversive phase [[of creation and in the introversive phase their influence gradually wanes.]]

6) Vidyámáyá: The Supreme Creative Principle that helps unit beings to move from the crude to the subtle is called Vidyámáyá. Unit beings make steady progress towards the Supreme with help of the Vidyá force of Prakrti. At the last stage of the journey, Avidyá is completely non-existent – even the force of Vidyá vanishes. A sadhaka, in order to attain spiritual progress, require the help of Vidyámáyá, but at the culminating stage of sádhaná, Vidyámáya has no further value. A sádhaka performs sádhaná to tear away the veil of darkness of the variegated world created by Avidyámáyá and to strive to established himself on the path of pratisaiṋcara.

The two forces of Vidyámáyá are saḿvit shakti and hládinii shakti. The popular meaning of Saḿvit Shakti is “awakeness” – awakening from slumber. With the help of Saḿvit Shakti, unit beings become aware of their existence. They realize that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the ávarańii shakti of Avidyámáya. Under Her benign influence one seeks greater proximity to the Supreme Entity, by surmounting the distance created by the influence of the vikśepii shakti of Avidyámáya. When this Vidyá-dominated force firmly establishes itself in the mind of sádhakas and takes them nearer to Parama Puruśa, by fighting against vikśepii shakti it is called hládinii shakti. It helps the sádhakas overcome the bondages of pettiness and frailties along the path of synthesis, the path of blissful experiences which leads them towards the Supreme Entity. This force is known as shriirádha to the Vaiśńavas.

All the Máyás except Anumáyá are collectively known as Vishvamáyá. Between the Macrocosmic and the microcosmic stances there exists the deep, dark world of máyá. It is due to this that unit beings are unable to form an exact idea about the quinquelemental world, even though it is lying before their eyes. This darkness forms a clear line of demarcation between the Macrocosmic and microcosmic stances. It is an illusion which brings distrust, disappointment and other frailties to unit minds, and causes unit beings to fumble and falter on their journey. That’s why spiritual aspirants seeking emancipation become eager to attain liberation from the bondages of the all-powerful Máyá. But will Máyá make way for unit beings out of fear? A reply to this earnest query of the devotees has been given by Lord Krśńa in the Giitá,

Daevii hyeśá guńamayii mama Máyá duratyayá;

Mámeva ye prapadyante Máyámetáḿ taranti te.(1)

“This powerful Máyá of the mind is my Máyá. To overcome Her is a difficult task, But I liberate those who take shelter in Me.”

When human beings depend solely on Parama Puruśa, they cross the turbulent ocean of Máyá (2) through His grace. Here lies the importance of Brahma sádhaná – the practice of intuitional science – and the necessity of sharańagati, total surrender to Parama Puruśa. The spirit of sádhaná is to wage an all-round fight against Máyá, to overcome Her tenacious influence. This battle of sádhaná can be carried out in one of three ways - Dakśińácára sádhaná, Vámácára sádhaná or Madhyamácára sádhaná.

Dakśińácára Sádhaná

Dakśińácára sádhakas are afraid to declare war directly against Prakrti. On the contrary, they want to please Máyá through entreaties, and they pray for liberation from that propitiated Máyá. They chant devotional prayers and eulogies to implore Viśńumáyá(3) to withdraw the negative influence of Máyá.

Is it possible to attain liberation by such entreaties or flattery? Liberation means freedom from the bondage of slavery. It is never attained by flattery. Powerful people are greatly appeased by the entreaties and flattery of cowards, and might grant certain concessions or favours, but would never grant complete freedom. Dominion status may be granted, but the attainment of complete independence remains a far cry away. Thus, in order to attain salvation, to establish the reign of complete independence, a spiritual aspirant will have to fight against Avidyámáyá.(4)

Svaráj shuddhu átmá hatei antarete mukti cái.

Asir bale masiir bale peshiir bale mukti nái.

[Sovereign rule springs from the átmá or self. Liberation has to be attained from within. Freedom never comes about through swords, muscle power, or the power of the pen.]

Vámácára Sádhaná

Vámácára sádhakas are inclined to continue the random and relentless fight against Máyá, irrespective of whether the goal is fixed before them or not. “I will fight against darkness and ultimately Máyá, overpowered by me, will assist me in attaining fulfilment” – this is the psychology of Vámácára sádhakas. Their will to struggle, their courage and valiant spirit are undoubtedly praiseworthy. But in the absence of a fixed goal before them, they fail in their endeavour to attain liberation. Often, before attaining success in the battle against Máyá, Vámácárii sádhakas become tempted to misuse their hard-earned spiritual power, causing damage to themselves and society. As a result they unknowingly invite more darkness, more crudity, and gradually degenerate to the level of animality. That is why wise sádhakas do not accept the path of Vámácára sádhaná as an ideal one.

Madhyamácára sádhaná: Madhyamácárii sádhakas want to fight against Prakrti, keeping Brahma fixed before them. They move forward towards the spiritual effulgence, or Brahmajyoti, tearing the veil of darkness of Avidyá. Ananda Marga accepts the path of Madhyamácára sádhaná, because in this process sádhakas have a fixed goal. A purposeless and random fight usually does not bring victory, rather it causes unnecessary wastage of time and energy.

Now the question is, to attain freedom from the bondages of powerful Máyá on whom should a sádhaka should ideate? Who should be accepted as a dependable shelter? In the Vedas, it is said,

Kśaraḿ pradhánaḿ amrtákśaram harah

Ksárátmanávishate deva ekah

Tasyávidhyánad yojanát tattvabhávád

Bhuyashánte vishvamáyánivrtiih.

In the cosmic body there is a difference between kśara (perishable) and akśara (non-perishable). When the transcendental entity (Puruśa) is transmuted into the manifested world due to the influence of prakrti it is called “kśara”. Kśara is the observable world – wealth, opulence, etc. Being a perishable entity it cannot be the object of meditation of the unit beings. “Akśara” is that which is never metamorphosed under the influence of prakrti, but which remains together with prakrti as her witnessing faculty. Besides kśara and ákśara there is another entity – the Puruśottama.(5)

Who Is to Fight against Máyá?

When the Cosmic Consciousness is under the influence of the static principle, He is called Prájiṋa. Iishvara Bháva is a special state of Puruśottama – He does not require to practice sádhaná. But Prájiṋa, influenced by the static force, has to continue the battle against dullness. Prájiṋa here does not mean “wise”, it means the unit consciousness which is dormant in the spiritual sense. In fact, although Prájiṋa has the complete capability to know and understand each and every object, it cannot do so due to the influence of Avidyá. Prájiṋa continues its relentless fight to save itself from the static influence – it will have to fight against its negative propensities. When it attains victory in the battle it will become one with Paramátman. He will no longer remain máyádhina (under the domination of Máyá) but Máyádhiiśa (Lord of Máyá).

To practice sádhaná is to wage a tremendous war against Máyá and by ultimately overpowering that Máya, to be established in the supreme stance. But before launching an all-out attack against Máyá the sádhaka will first have to master the proper technique of sádhaná from a competent Guru. Who is the Guru? The one who leads a spiritual aspirant from the darkness of ignorance to the effulgence of spiritual realization is the Guru. In this sense Brahma alone can qualify as the Guru of the spiritual aspirant When does one find such a genuine Guru? Muktyákáunkśáyá Sadguru práptih – when the human mind becomes restless for the attainment of freedom from the bondage of Máyá then Parama Brahma, in the form of a Sadguru, appears before the seeker and helps in his or her spiritual progress by imparting diikśá (initiation). So, in spiritual sphere the role of Sadguru and the importance of initiation should be properly understood by spiritual aspirants.

What is diikśa?

Diipajiṋánaḿ yato dadyát kuryát pápakśayaḿtatah

Tasmát diikśeti sá praktá sarvatantrasya sammatá.

The process which leads to enlightenment and the exhaustion of saḿskáras accumulated over many lives is diikśá. Usually there are two types of diikśá – vaedikii diikśa (initiation according to the Vaedic system) and tántrikii diikśá (initiation according to the Tantric system). Vaedik diikśá inspires the seeker to adopt true dharma and tread the path of spirituality which leads to the attainment of the Supreme Entity. Many slokas of the Upanishads and other scriptures are utilized in vaediik diikśá. The imparting of proper spiritual training produces a spiritual awakening in the human mind, causing spiritual aspirants to seek that path which leads to the attainment of their iśta or spiritual goal. A competent spiritual teacher then will impart the practical guidance to those aspirants. That spiritual direction is called tántrikii diikśá. Tan jád́yáta tárayeh yastu sah tantrah parikiirthita. The practical process which leads to the freedom from dullness is called Tantra. The process of initiation according to the science of tántra is called tantrik diikśá Strictly speaking vaedik diikśá is not real diikśá; at the most it may be called a process of purification. Only tántrik diikśá deserves to be called diikśá because it includes the necessary factors required for diikśá such as diipanii, mantra caetanya, abhiśeka. If sádhakas learn the proper techniques of sádhaná from a competent master and practice the same regularly and with utmost sincerity and devotion, they will move towards Parama Puruśa with firm steps. Their entire existence becomes illuminated with the effulgence of Supreme veracity, of divine realization. Such sádhakas no longer remain under the domination of Máyá.

28 April 1969, Ranchi Jágrti

Footnotes

(1) Creative Principle, Prakrti in Her phase of creation. One aspect of Máyá is the power to cause the illusion that finite created objects are the ultimate truth. –Eds.

(2) The different aspects of Máyá are known as Mahámáyá, Viśńumáyá, Ańumáyá, Yogamáyá, Avidyámáyá, and Vidyámáyá. All together, excepting Ańumáyá, are known as Vishvamáyá. –Eds.

(3) Extroversial force; aspect of the Cosmic Operative Principle that guides movements from the subtle to the crude. –Eds.

(4) Several lines omitted here. –Trans.