THE INFLUENCE OF MA'YA' ON THE HUMAN MIND

official source: Tattva Kaomudii Part 2

cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 4

this version: is the printed Ananda Marga Philosophy in a Nutshell Part 4, 1st  	edition, 2nd printing, version (spelling mistakes only may have been 
	corrected). Exception: the middle portion is as in "Overcoming Ma'ya'" in 
	Discourses on Tantra Volume 2, 1st edition. I.e., this is the most up-to-
	date version as of the present Electronic Edition. Words in double 
	square brackets [[   ]] are corrections that did not appear in the printed 
	version.

      In A'nanda Sutram it has been said:" Shiva Shaktya'tmakam Brahma" -- " Brahma is the composite of Shiva and Shakti". The mutual relationship is inseparable. To attempt to separate one from the other would jeopardise 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 Ma'ya' 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 described 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 Purus'a, the Supreme Cognitive Principle). She is called Ma'ya', (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 Ma'ya'. However, it is only with the express will and permission of Parama Purus'a that the vast creation occurs. In the field of creation, because of the diversity of the roles in the creation, Ma'ya' has various expressions:

      1) Maha'ma'ya'. 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 Maha'ma'ya'. Because of the inexorable influence of this Ma'ya', 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, aham', mahat, etc.]]. It is due to Maha'ma'ya'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 Ma'ya'. In the Ma'rkan'd'eya Pura'na (a mythological text) it has been said:

      Sarvaru'pamayii devii sarvam' devii mayam'jagat.
Tatoham' vishvaru'pa'm' ta'm' namami parameshvariim.

"Maha'ma'ya' is the omni-pervasive entity. All the entities of the universe are the varied expressions of that Ma'ya'. I offer my salutations to Maha'ma'ya' who had assumed this universal form".

      2) Vis'n'uma'ya'. When the same Ma'ya' in Her changed role endlessly continues Her unique creation and remains engrossed in its beauty and charm She is called Vis'n'uma'ya'. Vis'n'u means "all-pervasive"; Vis'n'uma'ya' 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 Vis'n'uma'ya':

      Tvam' vaes'n'avii shaktiranantaviirya'
	Vishvasya biijam' parama'osi ma'ya'
	Sanmohitam' devii samasta metad
	Tvam' vae prasanna'bhu'vi 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) An'uma'ya'. The creative principle which lies within every unit mind is called Anuma'ya'. Her influence causes unit beings to remain preoccupied with various colorful thoughts regarding the past, present and future. Some thought are materialised 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 An'uma'ya' on the human mind.

      4) Yogama'ya'. When the Supreme Operative Principle leads living beings towards Parama Purus'a, she is called Yogama'ya'. This universe is undergoing constant transformation in the flow of Saincara and Pratisaincara. 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 Yogama'ya' 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) Avidya'ma'ya'. The Supreme Creative Principle which leads unit beings from subtlety towards crudity is called Avidya'ma'ya'. The extroversive phase of creation (Saincara) is dominated by Avidya'ma'ya'. She exerts her influence on human minds in two ways. In philosophical terms one is called viks'epii shakti, the other a'varan'ii 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 viks'epii 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 a'varan'ii shakti of avidya'ma'ya'. It is called 'a'varanii' because it covers the original object. In darkness, one cannot properly recognise an object. At best one can form a vague idea about it. Due to the influence of Avidya'ma'ya' one develops a non-integral view of the macrocosmic body. Due to the influence of avidya shakti in the flow of cosmic imagination the viks'epii and a'varan'ii shakti become dominant in the extroversive phase [[of creation and in the introversive phase their influence gradually wanes.]]

      Vidya'ma'ya': The Supreme Creative Principle that helps unit beings to move from the crude to the subtle is called Vidya'ma'ya'. Unit beings make steady progress towards the Supreme with help of the Vidya' force of Prakrti. At the last stage of the journey, Avidya' is completely non-existent -- even the force of Vidya' vanishes. A sadhaka, in order to attain spiritual progress, require the help of Vidya'ma'ya', but at the culminating stage of sa'dhana', Vidya'ma'ya has no further value. A sa'dhaka performs sa'dhana' to tear away the veil of darkness of the variegated world created by Avidya'ma'ya' and to strive to established himself on the path of pratisaincara.

      The two forces of Vidya'ma'ya' are sam'vit shakti and hla'dinii shakti. The popular meaning of Sam'vit Shakti is "awakeness" -- awakening from slumber. With the help of Sam'vit Shakti, unit beings become aware of their existence. They realise 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 a'varan'ii shakti of Avidya'ma'ya. Under Her benign influence one seeks greater proximity to the Supreme Entity, by surmounting the distance created by the influence of the viks'epii shakti of Avidya'ma'ya. When this Vidya'-dominated force firmly establishes itself in the mind of sa'dhakas and takes them nearer to Parama Purus'a, by fighting against viks'epii shakti it is called hla'dinii shakti. It helps the sa'dhakas 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 shriira'dha to the Vais'n'avas.

      All the Ma'ya's except Anuma'ya' are collectively known as Vishvama'ya'. Between the Macrocosmic and the microcosmic stances there exists the deep, dark world of ma'ya'. 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 Ma'ya'. But will Ma'ya' make way for unit beings out of fear? A reply to this earnest query of the devotees has been given by Lord Krs'n'a in the Giita,

	Daeviihyes'a' gun'amayii mama ma'ya' duratyaya
	Ma'meva ye prapadyante ma'ya'meta'm' tarantite.

	"This powerful Ma'ya' of the mind is my Ma'ya'.
	To overcome Her is a difficult task,
	But I liberate those who take shelter in Me."

	When human beings depend solely on Parama Purus'a, they cross the turbulent ocean of Ma'ya'* through His grace. Here lies the importance of Brahma sa'dhana' - the practice of intuitional science - and the necessity of sharan'agati, total surrender to Parama Purus'a. The spirit of sa'dhana' is to wage an all-round fight against Ma'ya', to overcome Her tenacious influence. This battle of sa'dhana' can be carried out in one of three ways - Daks'in'a'ca'ra sa'dhana', Va'ma'ca'ra sa'dhana' or Madhyama'ca'ra sa'dhana'.

* Creative Principle, Prakrti in Her phase of creation. Also, the power of the Creative Principle to cause the illusion that finite created objects are the ultimate truth. --Eds.

	Daks'in'a'ca'ra sa'dhana': Daks'in'a'ca'ra sa'dhakas are afraid to declare war directly against Prakrti. On the contrary, they want to please Ma'ya' through entreaties, and they pray for liberation from that propitiated Ma'ya'. They chant devotional prayers and eulogies to implore Vis'n'uma'ya'** to withdraw the negative influence of Ma'ya'.

** The different aspects of Ma'ya' are known as Maha'ma'ya', Vis'n'uma'ya', An'uma'ya',  Yogama'ya', Avidya'ma'ya', and Vidya'ma'ya'. All together, excepting An'uma'ya', are known as Vishvama'ya'. --Eds.

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 Avidya'ma'ya'.*

* Extroversial force; aspect of the Cosmic Operative Principle that guides movements from the subtle to the crude. --Eds.

Svara'j shuddhu a'tma' hatei antarete mukti ca'i.
Asir bale masiir bale peshiir bale mukti na'i.

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

Va'ma'ca'ra sa'dhana': Va'ma'ca'ra sa'dhakas are inclined to continue the random and relentless fight against Ma'ya', irrespective of whether the goal is fixed before them or not. "I will fight against darkness and ultimately Ma'ya', overpowered by me, will assist me in attaining fulfilment" - this is the psychology of Va'ma'ca'ra sa'dhakas. 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 Ma'ya', Va'ma'ca'rii sa'dhakas 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 sa'dhakas do not accept the path of Va'ma'ca'ra sa'dhana' as an ideal one.

Madhyama'ca'ra sa'dhana': Madhyama'ca'rii sa'dhakas 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 Avidya'. Ananda Marga accepts the path of Madhyama'ca'ra sa'dhana', because in this process sa'dhakas 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 Ma'ya' on whom should a sa'dhaka should ideate? Who should be accepted as a dependable shelter? In the Vedas, it is said,

      Ks'aram' pradha'nam' amrta'ks'aram harah
Ksa'ra'tmana'vishate deva ekah
Tasya'vidhya'nad yojana't tattvabha'va'd
Bhuyasha'nte vishvama'ya'nivrtiih.

      In the cosmic body there is a difference between ks'ara (perishable) and aks'ara ( non-perishable). When the transcendental entity (Purus'a ) is transmuted into the manifested world due to the influence of prakrti it is called "ks'ara". Ks'ara is the observable world -- wealth, opulence, etc. Being a perishable entity it cannot be the object of meditation of the unit beings. "Aks'ara" is that which is never metamorphosed under the influence of prakrti, but which remains together with prakrti as her witnessing faculty. Besides ks'ara and a'ks'ara there is another entity -- the Purusottama.

Who is to fight against Ma'ya'?

When the Cosmic Consciousness is under the influence of the static principle, He is called Pra'jina. Iishvara Bha'va is a special state of Purusottama -- He does not require to practice sa'dhana'. But Pra'jina, influenced by the static force, has to continue the battle against dullness. Pra'jina here does not mean "wise", it means the unit consciousness which is dormant in the spiritual sense. In fact, although Pra'jina has the complete capability to know and understand each and every object, it cannot do so due to the influence of Avidya'. Pra'jina 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 Parama'tman. He will no longer remain ma'ya'dhina ( under the domination of Ma'ya') but Ma'ya'dhiis'a (Lord of Ma'ya').

      To practice sa'dhana' is to wage a tremendous war against Ma'ya' and by ultimately overpowering that Ma'ya, to be established in the supreme stance. But before launching an all-out attack against Ma'ya' the sa'dhaka will first have to master the proper technique of sa'dhana' 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? Muktya'ka'unks'a'ya' Sadguru pra'ptih -- when the human mind becomes restless for the attainment of freedom from the bondage of Ma'ya' then Parama Brahma, in the form of a Sadguru, appears before the seeker and helps in his or her spiritual progress by imparting diiks'a' (initiation). So, in spiritual sphere the role of Sadguru and the importance of initiation should be properly understood by spiritual aspirants.

      What is diiks'a?

Diipajina'nam' yato dadya't kurya't pa'paks'ayam'tatah
Tasma't diiks'eti sa' prakta' sarvatantrasya sammata'.

      The process which leads to enlightenment and the exhaustion of sam'ska'ras accumulated over many lives is diiks'a'. Usually there are two types of diiks'a' - vaedikii diiks'a ( initiation according to the Vaedic system) and ta'ntrikii diiks'a' (initiation according to the Tantric system). Vaedik diiks'a' 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 utilised in vaediik diiks'a'. 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 is'ta or spiritual goal. A competent spiritual teacher then will impart the practical guidance to those aspirants. That spiritual direction is called ta'ntrikii diiks'a'. Tan ja'd'ya'ta ta'rayeh 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 ta'ntra is called tantrik diiks'a' Strictly speaking vaedik diiks'a' is not real diiks'a'; at the most it may be called a process of purification. Only ta'ntrik diiks'a' deserves to be called diiks'a' because it includes the necessary factors required for diks'a' such as diipani', mantra caetanya, abhisheka. If sa'dhakas learn the proper techniques of sa'dhana' from a competent master and practice the same regularly and with utmost sincerity and devotion, they will move towards Parama Purus'a with firm steps. Their entire existence becomes illuminated with the effulgence of Supreme veracity, of divine realisation. Such sa'dhakas no longer remain under the domination of Ma'ya'.

Tattva Kaomudii Part 2