If there was one topic that I struggled with during my very first days in Kṛṣṇa consciousness, it was māyā-tattva. As I and most of my devotional companions at the time came from a typical Christian background, the idea of “illusion” naturally resounded in the mouths of many as a parallel Hindu version of Christianity’s Lucifer. Māyā-śakti was something we were to be afraid of. She represented an agency that apparently wanted each one of us to fall into her cruel trap, being in direct opposition to God’s divine will, and so on. Although not ontologically compelling, this uncomfortable state of reasoning remained in my mind for some time as the “official” truth about illusion. But as the years passed, my understanding of the sacred revelation broadened to the point of understanding how everything exists in connection to (and in the service of) her universal source—and I started to become even more uncomfortable with the idea of Māyā-devī’s representing some type of malevolent entity competing with Bhagavān for the ultimate throne of supremacy governing us. So I would like to share some of my thoughts about how I solved this dilemma, especially by discovering (or having been discovered by) a unique stanza from the Bhāgavata’s second canto.
Before going there, I would like to add further context. Just as in relation to bhakti/svarūpa-śakti we find the three inescapable principles of sambandha, abhidheya, and prayojana, we—being ourselves jīva-śakti—must also know how to successfully establish some form of these three fundamental truths in relation to māyā-śakti. For example, the goal (prayojana) for us in relation to illusion is to transcend her influence and fully delve into what we know as yoga-māyā; but to achieve this objective, there should be a practice (abhidheya) that takes us to our goal while we become aware of how to properly interact with the illusory influence. Last (or actually first), for our practice to be well grounded and effective, it should be accompanied by some type of conceptual orientation (sambandha) regarding how to properly conceive of the mechanisms that activate and mobilize māyā-śakti, in order to overcome her influence. In connection with this, the Bhāgavata reveals a unique gem in its second volume:
māyāṁ varṇayato ’muṣya
īśvarasyānumodataḥ
śṛṇvataḥ śraddhayā nityaṁ
māyayātmā na muhyati
The activities of the Lord in relation to his different energies are to be described, appreciated, and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, it is certain that one will escape the illusory energy of the Lord.[1]
In this important verse, māyā-śakti is described as one of the many inseparable powers of Śrī Kṛṣṇa, who is in turn mukhya-sambandha, or that central entity with whom they all have their main bond. Not being able to appreciate this fact (and rather observing something as unrelated to our inherent connection with Bhagavān) is what we usually call “being in māyā.” And this criterion applies even in relation to how we find ourselves conceiving māyā-śakti itself. In other words, considering māyā-śakti as separate from Śrī Kṛṣṇa is a symptom of being in illusion. Therefore, understanding how māyā-śakti is an inseparable power of the Lord, destined and consecrated to serve him, will help us get out of this illusion and, in this way, no longer seek to be served or pleased by her but rather try to serve that personality whom māyā-śakti herself is bound to satisfy.
Indeed, it is especially important for us to know how to link ourselves with māyā-śakti in our current stage. As souls conditioned since time immemorial, we have practically no frame of reference regarding existence outside of our personal experience of illusion. In Śrīla Prabhupāda’s purport to this verse, he emphasizes this point: “Conditioned souls, therefore, must hear with appreciation and devotion the Lord’s pastimes in relationship with the external energy, and such acts are as good as the hearing of rāsa-līlā in the liberated stage.”[2] In other words, unless we learn to harmonize this particular chapter maturely and consistently, we will not be able to penetrate into the mysteries of the upper regions.
One of the main points in understanding illusion is that illusion actually exists. In contrast, the very things that illusion proposes are not real. Such propositions basically consist of seeing ourselves (or anything else) as separate from our source, not intended to bring pleasure to him alone. Yet a shadow does not exist by itself; it depends on the original object that is casting it. In the same way, māyā-śakti is not in herself an independent reality—so when we can see her in connection with Śrī Kṛṣṇa, we will truly begin to honor and understand that unique potency. But as long as we remain conditioned souls, we cannot even say that we are actually serving māyā, because in order to properly do so, we must first get out of her influence. Then, we will understand more clearly what is what and who is who.
One of the meanings of māyā is “that which can be measured,” which ultimately speaks to us about that which can be controlled and enjoyed accordingly. Following this logic, a true “materialist” will be one who, instead of trying to manipulate this world, takes care of matter in the context of yukta-vairāgya (fine-tuned detachment): a balanced self-denial toward phenomenal objects, understanding what their origin is and thus honoring them for their bond with their source. Such a posture will allow us to adhere, without desecration, to the conceptual virginity of all things, thus developing a theocentric instead of an egocentric orientation—placing the divine will as the final axis of everything.
According to Śrīla Saraswatī Ṭhākura, this universe is full of objects for the service of the master of this universe. Therefore, all those objects are adorable. Each of the material elements are indeed favorable for Kṛṣṇa’s pastimes, and that is why when performing ārati, the various elements that make up this world (earth, water, fire, air, and ether) are represented there in the incense, lamp, and so on. In other words, this world (represented by the ārati plate) is potential paraphernalia to be used in the service of Śrī Hari, and thus these elements will be first offered to the Lord and only then honored by us, as prasāda. As Śrīla Saraswatī Ṭhākura has said, “Unless we worship Lord Hari, we have no right to take even a blade of grass from this world.”[3]
All the inconveniences we experience exist solely due to our lack of a proper conception. Approaching both ourselves and the environment with the wrong idea will lead us through a whole series of tribulations, which will be a byproduct of our erroneous view on this world and its master. The sin of idolatry, then, truly lies in the eye of the beholder. Conceived from the illusionary point of view, this realm will become a mere distorted reflection of the original, and thus nature’s phenomenal framework will appear to be a blurred ultrasound of what spiritual reality actually is. In spite of that, this world stands still trying to tell us about its source, seeking in that way to draw attention to our own origins. Matter acts as a dictionary of the spirit, with all of this creation representing a two-word telegram from Śrī Kṛṣṇa: “Love me!” As we understand this more, we will subsequently get closer and closer to the plane of consciousness. We will find that such a realm is much closer to our true being, while matter (or our illusory conception of her) is far, very far, and only the soul remains close.
In conclusion, the scriptures clearly teach us that there is no such thing as a “second candidate” competing with God and trying to dethrone him—everything that exists is truly energy belonging to and dependent on the Supreme, and it will always remain so. Therefore, rather than talking about “evil influences” within the world, we are presented with the concepts of illusion (vivarta) and ignorance (avidyā), which allow us to understand each specific situation in a more logical, profound way. Not only does this approach foster compassion, but it also establishes at all times the supremacy of Bhagavān over every element of creation. Furthermore, we are advised to pay very close attention to māyā-śakti in the spirit of nurturing our own practice, as Viśvanātha Cakravartī Ṭhākura delineates in his commentary on the present Bhāgavata verse:
The bhakti characterized by hearing and speaking about the Lord’s pastimes, which deal with the names and līlās of Śrī Kṛṣṇa, are all spiritual and full of happiness. But the pastimes of the puruṣa-avatāras, who deal with māyā-śakti predominantly, where the Lord turns his gaze to prakṛti, the production of the mahat-tattva, and then ahaṅkāra, are all related to māyā-śakti. Should one describe them or not? This verse answers such a question. The description of māyā as an aspect that assists our process of śravaṇa, kīrtana, and smaraṇa is also bhakti. One should have faith that even the Lord’s māyā-śakti is a devotee with the greatest devotion. Thus, pure devotees should hear about māyā-śakti with this type of attitude; the jīva will thus not be confused with māyā, for the Lord’s pastimes related to māyā are not māyā. Instead, they are transcendental.[4]
So finally, I was able to solve my longstanding riddle and appreciate how māyā is not that evil. In actuality, her very existence—if properly addressed—has the potential (and intention) to ultimately nurture each of our devotional steps and thus take us into the lap of her own source and master—and ours as well.
[1] Śrīmad Bhāgavatam 2.7.53.
[2] A. C. Bhaktivedanta Swami Prabhupāda, Śrīmad Bhāgavatam, second canto (Los Angeles: Bhaktivedanta Book Trust, 1972).
[3] Bhaktisiddhānta Sarasvatī Ṭhākura, Amṛta Vāṇī: Nectar of Instructions for Immortality (Touchstone Media, 2004).
[4] Sārārtha Darśinī commentary of Viśvanātha Cakravartī Ṭhākura on Śrīmad Bhāgavatam 2.7.53.
