Sri Sathya Sai International Organization

Download May 2025 (English)

Editorial

Maya (Part 2)

In the first part of this editorial on Maya, we have presented what Maya is, based on what was revealed by the Avatars, saints, masters, and philosophers. Now, let us explore the various ways in which Maya manifests and what we should do to overcome it to reach our ultimate goal of Self-realization.

In Gita Vahini, Bhagawan Sri Sathya Sai Baba explains, “To believe that the universal, which is you, is limited and subject to all these un-Atmic characteristics, is Maya. But remember, Maya dare not approach anyone who has taken refuge in Me. For those who fix their attention on Maya, it is a vast obstacle, like an ocean. But for those who fix their attention on God (Madhava), Maya will present itself as Madhava! The hurdle of Maya can be crossed either by developing the attitude of oneness with the infinite God or the attitude of complete surrender to the Lord. The first is called Jnana Yoga, the second is named Bhakti Yoga. Not everyone gets the inner prompting to conquer Maya by surrendering their all to the Lord. It depends on the merit or demerit accumulated during many births.”

Four Types of Devotees

Lord Krishna describes four types of devotees (BG 7.16):

Aartha is a devotees in distress who seeks relief from suffering; the Artharthi has worldly desires and seeks blessings for a better quality of life; the Jignasu enquires to get answers to spiritual questions, and the Jnani is special because they have completely surrendered to God and know the Truth. The Jnani is nearest and dearest to God because they love God for love’s sake. The other three seek the Lord to fulfill their desires and goals. The Jnani has Eka Bhakti, or one-pointed devotion, while the other three have Aneka Bhakti, multi-directional devotion. They are attached to worldly objects, or objectives, whereas the Jnani is attached only to the Lord. Lord Krishna declares that there is no difference between the Jnani and the Lord. 

Swami says in the Gita Vahini, “The Jnani is free from Maya, he is unaffected by the Gunas (attributes)–Rajas, Thamas, or even Sathwa. The mark that proves him genuine is, of course, his declaration based on his own experience that ‘Vaasudeva sarvamidam’, or ‘God (Vasudeva) is all this’.” Swami proclaims that this is the king of mantras! 

Maya is the Bear in the River of Life

Swami narrates an insightful story in His divine discourse given in May 1972. A few children were tending cows by a river. A bear fell into the water and was being swept away. Mistaking it for a floating bundle of blankets, one boy jumped in the river to retrieve it. As he grabbed the ‘blanket,’ he felt the bear was holding him tightly. Despite his desperate attempts to escape, he could not free himself. His friends onshore shouted for him to leave the ‘bundle’ and return, but he cried out that though he wished to escape, the bear would not let go.

So, too, in this river of life, Maya acts like the bear, and we mistake it to be a tantalizing bundle of blankets. Hoping it would offer us solace, comfort, and happiness, we jump into the river and try to catch it. At a later stage, however, when we want to free ourselves from Maya’s grip, we find it impossible to do so.

This Maya manifests in different forms. Let us explore each of these briefly.

Maya in the Form of Time

Narada once asked Krishna to reveal the secret of Maya. To teach him, Krishna took Narada on a journey through the desert and, feigning thirst, asked for water. Narada set out on the mission, but on the way, he was enchanted by a beautiful woman in a village. Forgetting his task, he fell in love, married, had children, became a householder, and lived happily for years.

After twelve years, a flood destroyed everything where he lived. Narada desperately tried to save his family members but lost them all. Grieving and broken, he was suddenly awakened by Krishna’s divine voice, “Narada, where is my water? You’ve been gone for half an hour.”

Shocked, Narada realized that the twelve years of his life had been an illusion–an experience created by Maya. In mere moments, he had lived an entire lifetime, only to awaken and see the fleeting, deceptive nature of the world.

Time itself is an aspect of Maya. Everything changes with time–our bodies, minds, and the whole universe. Anything that changes cannot be real. The changeless underlying constant is the only Truth. That is Brahman. It is beyond time, space, and causation, which are all in the realm of Maya. 

However, great saints and Avatars transcend the limits of time. They know the past, present, and future of all beings.

Lord Krishna says in BG 7.26:

If we hold on to God, the embodiment of time and beyond (kalaya namah, kalakalaya namah, kalatitaya namah, kala swarupaya namah), we can transcend Maya in its form as Time.

Maya in the Form of Ego and Attachment

Ahamkara (‘I’-ness) and Mamakara (‘My’-ness) are the warp and woof of Maya. Even celestial beings, like Lord Indra, the king of the devas, are deluded by these aspects of Maya.

Lord Krishna, the Avatar, came as the cowherd boy of Brindavan. He advised the people in the village to worship nature instead of an unseen God, Indra. Indra became indignant and subjected Brindavan to torrential rain with hailstones to punish the people. He thought that he was supreme, and he was also arrogant. Hence, he did not recognize the divinity of Lord Krishna, the Lord of the universe. Then the little cowherd boy raises the huge Govardhana mountain on His little finger to protect the people from Indra’s wrath. Indra realizes his mistake and repents, thus crossing over Maya. This whole episode happens because of Indra’s ego (ahamkara).

Maya in the Form of Doership

The Kenopanishad presents a beautiful story that demonstrates Maya expressing itself as doer-ship. After the demigods (devas) win a great battle, they grow arrogant, thinking victory was secured by their own doing. To humble them, Brahman appears as a mysterious, radiant being, as a column of light. Agni, the god of fire, approaches it and, in disdain, says that he has the power to burn anything and everything in the universe. The being places a blade of grass before him and asks him to burn it. To his shock, Agni fails. Next, Vayu, the wind god, tries to blow it away but is powerless.

Perplexed, Indra, the king of gods, seeks answers and humbly approaches the column of light. He learns that it is none other than Goddess Uma Haimavati, the divine mother, who has come as a column of light. She reveals that Brahman, or God, alone is the true source of all power and is the doer. The devas realize their victory was only by the grace of Brahman, teaching them humility and the importance of recognizing the divine source behind all.

In this context, let us realize how blessed we are to have the embodiment of Shiva-Shakti, our Lord Sai, as our God and Guru, which He revealed during the Guru Poornima of 1963. 

Maya in the Form of Lust and Greed

Sri Ramakrishna Paramahamsa would speak of Kamini (symbolizing lust) and Kanchana (symbolizing greed) as the vestures of Maya. Lust and greed are the greatest obstacles in the spiritual path for realizing God and thus warrant our constant vigilance. Swami says that man goes around wealth like the earth goes around the sun and consequently gets caught up in grief and bondage. Instead, we should go around God as the central point in life, as He is the one who takes us across Maya through the three ‘W’s of life–Work, Worship, and Wisdom. 

Maya Deludes Even the Great Ones

The Divine Mother is also known as Mahamaya, the power of Brahman. There is a great scripture called Devi Mahatmyam or Durga Saptasati, popularly known as Chandi. There is a beautiful story in it about how the great power of Maya can delude and distract us from the goal of Self-realization if we do not propitiate Her and surrender to Her.

King Suratha, a just ruler of the Chaitra dynasty, lost his kingdom due to betrayal by his ministers and subjects. Wandering in the forest, grief-stricken, he met a wealthy merchant named Samadhi who had also been deceived by his own family. Despite their losses and betrayal by their kith and kin, both remained attached to their families, wealth, and past lives and suffered mentally.

Seeking guidance, they approached Rishi Medhas. He explained that their attachment was due to Mahamaya, the power of Devi Durga, the divine illusion that binds even the most intelligent beings to worldly suffering. He narrated tales of Devi Durga’s victories over demonic forces, revealing her supreme power. Inspired, they started to worship the goddess with great devotion. In time, Durga appeared and granted their wishes. Suratha regained his kingdom, ruling wisely, while Samadhi attained liberation, freeing himself from worldly illusions.
This story highlights the power of Mahamaya to bind beings in illusion, causing grief, attachment, and bondage. But through devotion, she also grants happiness, wisdom, and liberation.

Examples of Delusion Brought About by Maya

In the Bhagavatam, there are numerous stories of the divine play of Maya. We transcend Maya only by God’s grace.

Yashoda, the foster mother of Lord Krishna, was blessed to see the 14 worlds inside baby Krishna’s mouth. She was astonished and swooned, realizing that her baby was none other than the Lord of the universe. Once she realized that, her attitude changed into one of adoration and reverence for the Lord. But soon she was veiled by the Yoga Maya of Lord Krishna. She forgot that He is the Lord and again behaved like His earthly mother. Finally, it is only by the Lord’s grace that she went beyond and realized Lord Krishna’s divinity. 

Once, Lord Brahma, forgetting Lord Krishna as the supreme Parabrahman, mistook Him for an ordinary child. He decided to test Sri Krishna’s divine power by hiding all the cowherd boys and calves in a cave while Krishna was playing in Brindavan. However, Krishna, knowing Brahma’s trick, effortlessly expanded Himself into identical replicas of each boy and calf, perfectly mimicking their voices, habits, and quirks. For a full year, He lived as them, receiving more love from their mothers and the people in Vrindavan.

When Brahma returned, he was shocked to see the cowherds and calves still playing. Checking the cave, he found the real ones he held captive were still asleep and realized Krishna’s supreme divinity. Humbled and overwhelmed, Brahma fell at Lord Krishna’s feet, seeking forgiveness, and sang a famous hymn extolling Lord Krishna as the supreme Lord.

Swami also gives the example of the great sage Vishwamitra, in His third discourse of the 2002 Summer Course, to show how Maya takes over and deludes even the great ones. The sage convinces King Dasharatha about the divinity of his son, Rama. And then, as Swami says, “When Vishwamitra took the permission of Dasaratha to take Rama with him to protect the Yagna from the ferocious demons, Lakshmana instantly followed Rama. As they reached the banks of the river Sarayu, led by Vishwamitra, the sage taught them two mantras, ‘Bala’ and ‘Atibala,’ so they would be unaffected by sleeplessness and hunger. ‘Bala’ conquers sleep; ‘Atibala’ conquers hunger. Though Vishwamitra knew that Rama was the supreme Lord and omnipotent, yet he came under the spell of Maya, forgot the divinity of Lord Rama momentarily, and taught them the sacred mantras for protection.” 

Varaha Avatar and Maya

The great saint and divine incarnation, Sri Ramakrishna Paramahamsa, illustrated the power of Maya and the idea of divine play (leela) with a story about Lord Vishnu when He came as the Varaha (boar) Avatar.

Lord Vishnu incarnated as Varaha to rescue Mother Earth from the depths of the cosmic ocean. After fulfilling His mission, he became so engrossed in his life as a boar–enjoying the mud, finding food, and living with his boar family–that he forgot His divine nature. The gods grew concerned and prayed to Lord Shiva for help so that Lord Vishnu would return to His heavenly abode. Lord Shiva appeared before Varaha and reminded him of his true identity. But Lord Vishnu, in his boar form, was so attached to his family life that he refused to return to Vaikuntha, His divine abode. Finally, Lord Shiva struck Him with the trident, causing Him to abandon the Varaha form and return to His divine abode in His true form.

This story symbolizes how the soul, though divine, becomes deeply entangled in the Maya of worldly pleasures and forgets its true nature. Only through divine intervention, God’s grace and wisdom, can one realize one’s real nature.

Maya Disguised as an Impostor

If we understand the nature of Maya, it will leave us instantly. If we give importance to Maya without understanding it, then it will get the upper hand and start to distract us from our spiritual pursuits. Swami narrates a story to illustrate this point in the discourse given on June 19, 1989.

In a village, a wedding was about to take place. The bridegroom’s party stayed in one house, while the bride’s party stayed in another. An attendee at the wedding, claiming to be an elder of the ‘other’ side, stirred up trouble between the two parties. He lied to the groom’s party that the bride’s side was disrespectful and also made false allegations to the bride’s side that the groom’s family was always late.

Both parties believed him until tensions mounted, prompting an investigation. They soon discovered the truth that he belonged to neither side and was an uninvited guest. Once exposed, he left quietly. Similarly, when one inquires into the origin of Maya (illusion), it disappears, just as the deceptive guest in the story did.

How Should One Deal With Maya?

Having seen how Maya can assume many forms and situations, we should learn from the great Masters how to deal with Maya and transcend it.

Maya is the vesture of God and is omnipresent. Swami makes it very clear in His discourse of June 19, 1989, that Maya can never be abolished or removed. In a story, He shares how God summoned Maya once and told her, “Maya! I am getting a great deal of bad names on account of you. Every man blames God as Mayopadhi (wearing the disguise of Maya). I am in disrepute because you are always following Me. Hence, do not remain with Me any longer. Get away from Me.” With all humility, Maya bowed to the Lord and said, “Oh Lord! I shall certainly carry out Your command. But please tell me a place where You are not present, and I shall go there.” The Lord had a hearty laugh and said, “There is no place where I am not present. You and I are twins. I put you in this predicament only to get your reply.”

Let us explore the various paths that spiritual seekers have tread over the eons and succeeded in dealing with Maya.

Path of Knowledge (Jnana)

The Jnani or the knower of Truth considers Maya as a manifestation of ignorance (avidya), and the moment the light of wisdom dawns, the darkness of ignorance in the form of Maya disappears instantly. Those who follow this path explain the multiplicity in the world by Ekoham Bahusyam–the One became many. Swami states in His discourses, “I separated Myself from Myself to love Myself.” The Advaitins (practitioners of non-dual philosophy) thus explain how this multiplicity came about–all differences are due to the imposition of name (nama) and form (roopa). The Jnani sees unity in diversity, and people immersed in Maya see multiplicity in unity.

In His discourse of September 8, 1966, Swami says, “As the shadow that you cast is reduced bit by bit with every step that you take toward the Sun until the Sun shines right on top of your head and the shadow crawls under your feet and disappears, so Maya, too, becomes less and less effective as you march toward jnana. Then it is well established in your understanding and Maya falls at your feet and is powerless to deceive you further; it disappears, so far as you are concerned.”

Path of Selfless Action (Karma)

Lord Krishna says in BG 18.61:

Remembering the above message of Lord Krishna, we should perform selfless actions with unconditional love. Thus, our mind gets purified. Once this happens, we can see the Truth. As Lord Jesus says, “Blessed are the pure in heart, for they shall see God.” Swami says, “Purity is Enlightenment.” Maya cannot cast a spell on an enlightened person. 

Path of Devotion (Bhakti)

The easier and probably more practical path taught by several Masters is complete surrender to God. Lord Krishna says, “Surrender to Me alone,” meaning surrender only to God (BG 18.66). That is also the message echoed in Swami’s first bhajan to mankind–‘Manasa Bhajare Guru Charanam.’ The act of surrender to the supreme will and power of God (Brahman) is a sure way to overcome Maya. 

In His discourse of April 22, 1998, Swami elaborates on the power of surrender in overcoming Maya:

In the discourse given on September 8, 1966, Swami delves into the importance of singing bhajans and the glories of the Lord in overcoming Maya:

There is an example in the Ramayana regarding Maya, which Swami explains during the third discourse in the 1977 Summer Showers in Brindavan.

As Rama, Sita, and Lakshmana walk through the forest one behind the other in a single line, their walking positions symbolize a deeper truth. Rama represents Paramatma (Supreme Being), Sita symbolizes Maya (illusion), and Lakshmana represents the Jiva (individual). Since Sita walks between Lakshmana and Rama, Maya stands between the Jiva and Paramatma. If Lakshmana wishes to have a glimpse of Rama, he cannot arrogantly order Sita to step aside–Rama would not tolerate such disrespect. Instead, he must humbly appeal to her, praying for her to step aside so he can have a glimpse of the divine.

Maya is inseparable from Paramatma, just as Sita is a part of Rama’s life. The path to the divine is not through rejecting Maya but through devotion and surrender.

Lord Jesus emphasizes surrender in the Bible (Matthew 11:28), “Come to me, all who labor and are heavy laden, and I will give you rest.” 

Thus, through the paths of Knowledge (Jnana Yoga), Devotion (Bhakti Yoga), and Selfless Action (Karma Yoga), we can overcome Maya. 

Result of Transcending Maya

The Jnani recognizes Maya as ignorance and overcomes it by the light of divine knowledge. Then he sees everything as Brahman (Sarvam Khalvidam Brahma) and becomes verily Brahman (Brahmavid Brahmaiva Bhavati).

Spiritual seekers following the path of karma (selfless service) consider God as the doer and perform all actions as an act of worship to God. This purifies their hearts, and they experience God in all their thoughts, words, and deeds. Thus, they live in God and transcend Maya.

A devotee considers Maya as the divine power of God. Through prayer and devotional practices, and ultimately complete surrender, he transcends Maya. Then he sees his chosen form of God in everything, everywhere, and every moment, and lives in eternal divine bliss.

To be in union with God and not be distracted by Maya, let us follow the paths shown by our Lord, Bhagawan Sri Sathya Sai Baba.

Jai Sai Ram.