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Nature of Maya

CHENNAI: The Absolute Reality, Brahman, alone is real (Sat) and eternal in the philosophy of Advaita. It is non-dual and hence the manifold universe that is experienced by all beings is stated to be the result of Maya (Avidya). As Brahman is the sole Reality there cannot be a second category and hence Maya cannot be real. But it cannot be totally unreal also like a hare’s horn because its effect is there for sensory experience. As it is not possible for anything to be both real and unreal Maya is said to be indeterminate (Anirvachaniya). If one were to ask why the scriptures cannot give a categorical description of Maya, then it has to be stated that this is its definition.

In his discourse on the Vivekachudamani, Sri P.M.Vijayaraghava Sastrigal said Maya was a wonder because it appeared as this manifold universe. Sankara in his commentary on the Brahmasutras establishes that Brahman is the cause of the creation, sustenance and the dissolution of the universe. A human being is unable to experience the non-dual nature of the Self (Atman) because of Avidya (ignorance). Avidya will be dispelled the moment Self-knowledge (Jnana) dawns with the grace of the Guru. It will vanish without a trace like the snake seen in a rope as soon as knowledge that it is a rope arises.

Avidya comprises the three qualities (Gunas) — Sattva, Rajas and Tamas — by which this diverse universe is composed of. Hence it has Brahman as its basis and appears as this manifold creation. Avidya can be inferred only from its effects. It has two functions: it hides the Self and also projects the world. The former is due to Tamas while the latter is the effect of Rajas. Rajas is the reason for man’s bondage as it makes him restless and prods him to act.

Desire, anger, avarice, pride, jealousy, egoism, envy and miserliness are the inducements for man’s actions, and they are the characteristics of Rajas. The sway of Tamas makes one ignorant and sluggish, and it is the original cause for transmigration. Though Sattva is pure, the Gunas do not act separately in an individual and at any given time one dominates over the others. In the process they create conditions for further bondage.

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