There are two powerful sakthis that make up Maya: one is avarana (veiling power) and the other is vikshepa (projecting power). There is no particular form and shape for these two.

  Avarana refers to that which veils or covers. If it does not have form itself, by what means does it cover? How can it be removed? These questions cannot be easily answered. Maya is mysterious and inexplicable. 

  In what circumstances does this delusion exert its influence on us? It is during twilight or in the dark that we imagine that we see a snake when there is only a rope there. It is through darkness that the delusion comes and envelops us. The delusion beclouds human's mind and covers clear perception. 

  In the light of awareness delusion disappears. That which exists will always exist; it will never cease to exist. It remains forever unchanged.

  It is only the delusion covering it which comes and goes. The form that this delusion takes in the mind is vikshepa the second powerful sakthi of Maya. Vikshepa is the projection that is super imposed on the unchanging basis. (In this case the projection was pictorially the snake instead of rope, what we noticed in darkness. Another time it will be something else).

  Moods, pains, pleasures all come and go. They are something like relatives that come to visit us, but they do not stay permanently. In the same way, this Maya comes and goes as a delusion for human beings. The delusion in our mind which covers the rope and hides from view is avarana, the veiling power.

 The illusion which has been projected by our mind on to the rope is vikshepa, the projecting power. With the help of the light we see the rope as a rope, and the snake vanishes.

  These two aspects of Maya have come in the darkness and disappeared in the light. Maya has no beginning. But it can permanently come to an end. When the light of wisdom shines on it, Maya will finally disappear; then One Unchanging Atmic Reality will stand revealed what is the base for A-sakthi yoga.
 
  From another angle there is no royal road for human life other than through Karma yoga, through the path of dedicated action. We will be able to enter into Bhakti yoga, the path of devotion only after we have laid a firm foundation through good actions. And only after we have purified our feelings and developed our devotion will we be able to enter into the area of wisdom and proceed on the highest path of Jnana yoga. A-sakthi yoga and Jnana yoga are practically the same.

  However, there is nothing that cannot be achieved in the world through Love. Some things may be achieved by other means, but through Love even the Divine can be held in the palm of one's hand.
   
  What is the ultimate nature of reality of humans activities, knowledge?
 
  Without Sathya, Dharma, Shanthi and Prema
  all knowledge is useless;
  Without these four, all charity and righteous
  acts are of no use;
  Without these four, the value of
  all good deeds is zero;
  Without these four, the exercise
  of power is profitless.

 Many lectures are given today about the Divine as the embodiment of Truth and Righteousness. Have they tried to practice even a small fragment of this teaching? Have they made the slightest attempt to secure a vision of this Truth? To preach without practice is repugnant to spirituality.
 
   Every individual should try to practice and protect Truth and Righteousness. A few drops of nectar on the tongue will work wonders, but of what use are barrels of nectar which remain untouched? The nation will not be protected by an army or by the most modern weapons. If the people safeguard Truth and Righteousness, the latter will protect the nation and the world.

  Many years ago, Sri K.M. Munshi convened a conference of intellectuals in Mumbai to be addressed by Swami. He was the chief guest at the meeting.

  Many questions were put to Swami.

  One member of the audience asked Swami whether it was not necessary for India to equip itself with atom bombs in view of the fact that both affluent America and Communist Russia had huge piles of atom bombs.

  Swami replied - "What folly is this! When there are millions in the country who lack food, clothing and shelter, the provision of these necessities is the most urgent task and not the manufacturing of atom bombs. Of what use are bombs when you cannot feed the people?"

 "How are we to meet an attack from outside?" one participant asked. Swami's finished His reply with words: “Our country's name is Bharath. If  Bharath upholds Dharma, America and Russia will have to respect Bharath. Confronted by Dharma, anyone however powerful, will be cut to size.

  When Swami gave this reply, the entire gathering cheered Him for fifteen minutes.

Thereafter Swami told them. "It is not enough to clap your hands; open the taps of your minds. There is no use merely applauding my words."
 
  For all the confusion and conflict prevailing in the world today, it is the feelings and thoughts of people that are responsible. What one gets in life mostly is dependent on what one has earned by own actions. This is called fate. This is by its nature temporary. What is got as the fruit of a past action will not last long because our lifetime is limited. 

 The scriptures have declared that human's mind is the cause of bondage or liberation. Hence, the mind should be concentrated on actions of service to others. It should be devoted to concern for the welfare of the world.
 
  Together with the growth of one's wealth, one's spirit of sacrifice should grow commensurately. Increase in wealth should bring about an increase in generosity. (Now in the world wealth increases but not, as a rule, magnanimity).
 
  Greed for power converted people into demons. Power carries with it limits and obligations.

  There are five kinds of power.

  Power of knowledge, intellectual power, power of fame, power of character, and power of sacrifice. Only the person who has all these five attributes should aspire for a position of authority.

  Those who seek positions of authority should recognize their obligations. Nothing great can be achieved without restraint.

  Pandits from the past like Potharaju, Thyagaraju and Goparaju (Ramdhas) experienced bliss by their spiritual austerities. They sought no positions of power. They were content to seek the grace of the Divine.

  Owing to the influence of the Kali age today, even spiritual seekers are eager to earn wealth and positions.

  However, what is consciousness with all its qualities (good and not so good) also wealth and positions in the mirror of modern quantum science and neuroscience?
 
  There are many scientists who have reached quite close (only close, science without Atmic awareness never will reach to Truth ) to Atmic Oneness through analyses of human consciousness as the main creator of the inner vision. (Nowadays, consciousness are generally attributed to physical processes in the brain, but exactly how chemical and electrical signals between trillions of brain cells called neurons are transformed into thoughts, emotions and a sense of Self is still unknown).

 There will be strong correlations between what's in the brain and consciousness. By David Chalmers, a philosophy professor and Director of the Center for Consciousness at the Australian National University the question is what kind of explanation that will give you. By him we want explanation - how and why do brain process give rise to consciousness? That's remains by science even today the big mystery.

  Science has nearly solved the problems that deal with functions and behaviors associated with consciousness and include for example the questions about perception and how does the brain bind different kinds of sensory information together to produce the illusion of a seamless experience. By Chalmers the finally unsolved problem is that of subjective experience. The subjective nature of consciousness prevents it from being explained in terms of simpler components, a method used to great success in other areas of science. The physical world, which can be divided into individual atoms, subatomic particles, living cells, crystals, etc. consciousness is an irreducible aspect of the Universe, like space and time and mass. So from this statement has concluded that Consciousness is a holographic pattern of Atma, God, Absolute, Swami's Cosmic form...

  According to this view, a theory of consciousness would not explain what consciousness is or how it arose; instead, it would try to explain the relationship between consciousness and everything else in the world. (But, not every scientist is support this idea).

   From aspect of physics, Roger Penrose, a mathematical physicist at Oxford University, believes that quantum mechanics, the rules governing the physical world at the subatomic level, might play an important role in consciousness. 

  When small cannot get any smaller, you enter the quantum world of quarks, photons, and space-time foam. Let's look at this indivisible side of nature.

 Each atom has a nucleus of protons and neutrons, with tiny electrons buzzing around. Both protons and neutrons contain three quarks.

  But the dissection stops there: electrons and quarks are the smallest pieces of ordinary matter.

  How small are they? The electron is sometimes said be a few femtometers across (about a trillionth of a hair's width), but this is misleading. Now has detected Electrons and quarks are more like puffy clouds than rigid balls.

  This puffiness is the result of unavoidable quantum uncertainty: You can't precisely know a particle's motion and position at the same time. If you try to hold a quark still, you would have almost no idea where it is.

  Such slipperiness makes exact size measurements meaningless. Are quantum effects constantly carving us into innumerable copies, each copy inhabiting a different version of the Universe? Or do all those other worlds pop out of existence as mere might-have-been? Do our own consciousness surf on quantum waves and is a part of that quantum ocean? Alias:

  The second Aloka Samhitha, is also known as Jyothi Samhitha. This describes the presence of fire and the Sun and the connecting bond between two. Cosmic radiation establishes a link between fire on the Earth and the rays from the Sun, causing the creation of water in the process. The Samhitha testifies that one who understands the nature of water can cognise the nature of the Universe as well.

  The second teaching of this Samhitha is that there is a link between the Sun and the human's heart. The statements ancient Sacred Divine revelations in the Veda bring out the connection between the Moon and the mind and the Sun and eye-sight.

  The third Vijnana Samhitha, expounds the conjunction between the teacher and the student. It stresses, the importance of spiritual education, in addition to secular education through the education of the heart. 

  These injunctions are the following.
  Speak Sathya (truth).
  Observe Dharma (code of righteousness).
  Foster knowledge with diligence.
  Abstain from vicious deeds.
  Perform worthy acts.
  Respect most meticulously the regulations laid down by society for leading a disciplined life in the community.
  Practice charity as a householder according to your capacity.
  Show reverence and obedience to elders.
  Exercise extreme vigilance with regard to your duties and relationship with your kith and kin and fellow - human beings.

  After imparting these instructions, Vijnana Samhitha lays down that these teachings constitute the eternal commandments for the conduct of human.

  So, do not serve for the sake of reward, attracting attention, or earning gratitude, or from a sense of pride at your own superiority in skill, wealth, status or authority. Serve because you are urged by Love.  

  The most important consideration is not the work that we do or not do, but how effectively we have been able to uproot and destroy the Vasanas (deep-seated tendencies) which lie hidden in our heart. The removal of these impurities, which have encased themselves so deeply, is the principal objective of all sadhana or spiritual practice.

  This is also the goal of all yoga to cleanse ourselves of all trace of the twin evils of attachment and hatred, which have harbored themselves within us.
 
  The Gita teaches A-sakthi yoga, the yoga of disinterestedness or impersonal action, in which we remain totally indifferent to any personal interest in the work that we do and in the results that accrue from it.

  A-sakthi yoga goes even beyond the practice of Nishkama karma what is the stage in which all our actions are performed without desiring or expecting any fruits from our labors. No person will be able to reach the stage of Nishkama karma as long as his/her vasanas (impressions), which have arisen from past actions, are impediments to spiritual progress.

  A person must first remove the bad qualities which are associated with bad actions, by replacing them with good qualities which are associated with good actions. Then when person is firmly established in the stage of selfless service and can go to the stage of Nishkama karma. From there person will rise to the stage of A-sakthi yoga.

  The Gita asserts that the true purity of the heart can be achieved only by dedicating all our actions to the Lord.

  For example, when food is eaten after having been cooked and prepared in a number of different ways, it is still just ordinary food, and we are subject to the good or the bad effects of eating that food. However, if this food before being consumed is offered to God, then it becomes prasadam (blessed food), which becomes the sacred gift of the Lord. 

  By the same token, all the activities performed during the day fall into the category of ordinary karma. But when we perform these same actions, even if they are simple acts, with the intention of making them an offering to God, devoting their results not to our own pleasure but the pleasure of the Lord, then they become Karma yoga (communion through selfless action) as well as a yajna (holy sacrifice). 
 
  A-sakthi yoga is not easily accessible to ordinary people. But with whole-hearted effort and God's Grace, seemingly impossible things can be achieved. If we persist in our efforts then with practice we will be able to reach this high level of A-sakthi yoga in all our activities.

  To succeed in this, the inner vision must be developed. However, the inner vision is very rare among humans; even the greatest pandits and scholars are steeped only in the outer vision.

  Here is a story that illustrates this.

  Once upon a time, King Janaka called an assembly of great scholars. The assembly was composed of such giants that there was no room at all for ordinary people to enter in. The daily meetings were presided over by King Janaka himself, and of the highly select group in attendance, only the most outstanding and accomplished were given the opportunity to speak and present their views.

  It was to this magnificent and august assembly that Ashtavakra, young in age, devoid of formal scholarship and twisted in physical form, sought to gain admission. But who would permit Ashtavakra to enter? He did not have any credentials or any recommendation whatsoever. The only help he had was his deep faith in God.

   For three days Ashtavakra waited at the gate of King Janaka's palace. Ashtavakra was not prepared to give up his resolution to join the assembly and participate in it. He waited at the gate patiently day after day. There was one observant and sympathetic old scholar who noticed Ashtavakra standing by that gate, whenever he entered and exited through it, morning and evening. The kindly old scholar informed King Janaka that there was a young boy outside, waiting for some days to enter the assembly, although he did not have any of the usual qualifications necessary for being inside. 

  King Janaka directed his assistants to find the boy and bring him to the assembly hall. Shortly after King Janaka had taken his seat, and the meeting began in the solemn and sacred atmosphere befitting such an august assembly, Ashtavakra entered the hall. The moment they saw the young boy with such crooked form come to take part in the assembly, most of the great scholars began to laugh.

 King Janaka who was keenly observing Ashtavakra as he entered, did not laugh. Ashtavakra looked carefully around the hall, and then quite inexplicably started laughing even louder than the scholars seated there. This loud burst of laughter from Ashtavakra was quite inadmissible and greatly surprised the scholars; it became a real problem for them. "Why should this uncouth stripling be laughing at us?" they thought. "There certainly is reason enough for our laughter, considering how funny he looks, but there is nothing at all strange about us, so what conceivable reason does he have for all this laughter?" They were very much puzzled and irritated by what they considered the boy's impertinence.

  One of the scholars asked, "Oh stranger, who are you? We do not know you. When we looked at you as you came in, your form made us laugh. In response to our laughter you are laughing even more loudly. What is the reason for this? What strikes you so funny about all the renowned scholars seated here that you have not even for a moment stopped laughing."

  Ashtavakra replied, "Well, Sir, I entered this gathering thinking it to be sacred assembly convened by the famous Emperor Janaka to discuss the holy scriptures. I waited patiently for many days and then entered this hall thinking that the greatest living scholars would be assembled here. I looked forward to being in the company of such sacred souls. But, alas, I find nothing but cobblers here, only shoemakers, who stitch chappals and work with leather." When they heard this all the scholars became furious, feeling greatly insulted by Ashtavarka for using such an abusive word. 

 Ashtavakra continued in the same vein, "Only cobblers, only people who work with hides and skins will think about the worth of a particular skin; others will not be bothered about it. All of you are laughing at my skin and have obviously decided it is not worth much, but not even one of you has made an effort to know about my scholarship. Pandits should have a capacity to look inward, but you only seem to care about the outer covering."  

   The scholars hung their heads in shame. King Janaka who understood very well what Ashtavakra was saying, invited him to take a seat in the assembly, and subsequently bestowed numerous honors upon him.