3. Māyā (Introduction)

In the Svāminārāyaṇa School of philosophy, out of the five eternal entities, the only non-sentient entity is māyā.

The Svāminārāyaṇa Bhāṣyakāra deciphers the very nature of māyā:

māyā triguṇayuktā syād brahmaparātmaśāsitā |
pariṇāmavatī nitya vismayakāriṇī jaḍā || Svāminārāyaṇa Siddhāntasudhā Kārikā 279 ||

“Māyā which is characterized by the three guṇas is governed by Akṣara and Puruṣottama. It is ever-changing, eternal, non-sentient, and astounding.”

Svāminārāyaṇa also deciphered the nature of māyā in the Vacanāmṛta.

“Prakṛti or māyā is characterized by the three guṇas, and by both insentience and sentiency. It is eternal, indistinct, the field of all beings and all elements including mahattattva, and also the divine power of Parabrahman.” (Vacanāmṛta Gadhadā I/12, p. 40).

Known vividly as māyā, mahā-māyā, mūla-māyā, prakṛti, and mūla-prakṛti, it is the cause of the universal material source of the universe. The form nature and function of māyā as matter and ignorance that all is encompassed within this topic.

Thus, the third metaphysical principle in the Svāminārāyaṇa Vedanta is māyā prakṛti. Prakṛti is real (vastavika). It is unconscious (acid), and also insentient, inert (jada). It is pervasive (vibhu) and enveloping. Except for Parabrahman, Akṣarabrahman released souls, and paramadhāma, it pervades everywhere and envelopes everyone. In its original state it is unmanifest (avyakta) and unmodified (nirviśesa). It is the power or the accessory of Parabrahman. It is an instrument useful for the purpose of creation. It exists in the body (śarīra) of the Lord as its part and parcel. It is pervaded by God. It operates only at the will of God. It is totally controlled and supported by God. It has its sway only over the bound souls (baddha-jīvas) laboring under the spell of avidyā-karma. It also has a sway over the cosmic-selves laboring under the cosmic fetters of avyakrtadeha. It is the primordial matter, extremely subtle but most powerful to manifest in its myriad forms. It, therefore, is described as the most mysterious and wonderful (vismāyākaraka), for its penetration, effect, cog, mire, and wiles and tricks are extremely difficult to decipher. It is impossible to get rid of the fetters of māyā by self-efforts. It envelopes the souls and causes false identification. It conceals the true nature of atman from the sight of the self, and it comes in the way of comprehending the true nature of Brahman and Parabrahman. In short, it is the cause of bondage both to jīvas and īśvaras.

In the Vacanāmṛta, māyā is defined as,

“Trigunatma tamah Krsnagaktirdehatadidayoh; jīvasya cahamamataheturmāyā avagamyatam.”^[1]

Māyā-prakṛti is the primordial matter having three guṇas (sattva-rajas-tamas) as its properties. It is of the nature of darkness-nescience. It is the power, the accessory of the Lord Parabrahman. It is the cause of false identification and attachment with one’s body and its relations. The three guṇas, namely, sattva, rajas, and tamas are the properties of māyā-prakṛti. As we discussed, prakṛti is endowed with three guṇas. It is insentient-inert but is at times described as cidatmika because of the sentient souls (jīvas) and cosmic-selves (īśvara) rest in its bosom. It is eternal, ever existent. It is nirviśesa, for in its original state it is bereft of manifestations of particulars such as earth, water, etc.

Footnotes and references:

[1]:

Vacanāmṛta Gadhadā I/12 149