Letters from Sri Ramanasramam, by Suri Nagamma

There is a Tamil translation. The five names of Maya are, Tamas,
Maya, Moham, Avidya and Anitya. Tamas is that which hides the
knowledge of life. Maya is that which is responsible for making
one who is the form of the world appear different from it.

Moha is that which makes a different one look real: sukti rajata
bhranthi — creating an illusion that mother-of-pearl is made
of silver. Avidya is that which spoils Vidya (learning). Anitya is
transient, that which is different from what is permanent and
real. On account of these five Mayas troubles appear in the
Atma like the cinema pictures on the screen. Only to remove
this Maya it is said that the whole world is mithya (unreal).

Atman is like the screen. Just as you come to know that the
pictures that are shown are dependent on the screen and do
not exist otherwise, so also, until one is able to know by Self-
enquiry that the world that is visible is not different from Atma,
it has to be said that this is all mithya. But once the reality is
known, the whole universe will appear as Atma only. Hence
the very people who said the world is unreal, have subsequently
said that it is only Atma swarupa. After all, it is the outlook that
is important. If the outlook changes, the troubles of the world
will not worry us. Are the waves different from the ocean?
Why do the waves occur at all? If asked, what reply can we
give? The troubles in the world also are like that. Waves come
and go. If it is found out that they are not different from
Atma this worry will not exist.”
That devotee said in a plaintive tone, “However often
Bhagavan teaches us, we are not able to understand.”
“People say that they are not able to know the Atma that is
all-pervading. What can I do? Even the smallest child says,
‘I exist. I do; and this is mine’. So, everyone understands
that the thing ‘I’ is always existent. It is only when that ‘I’ is
there, the feeling is there that you are the body, he is
Venkanna, this is Ramanna and the like. To know that the
one that is always visible is one’s own self, is it necessary to
search with a candle? To say that we do not know the Atma
swarupa which is not different but which is in one’s own self
is like saying ‘I do not know myself’,” said Bhagavan.

“That means that those who by sravana (hearing) and
manana (repeating within oneself) become enlightened and
look upon the whole visible world as full of Maya, will
ultimately find the real swarupa by nididhyasana,” said the
devotee.

“Yes, that is it. Nidi means swarupa; nididhyasana is the
act of intensely concentrating on the swarupa with the help
of sravana and manana of the words of the Guru. That means
to meditate on that with undeflected zeal. After meditating
for a long time, he merges in it. Then it shines as itself. That
is always there. There will be no troubles of this sort if one
can see the thing as it is. Why so many questions to see one’s
own self that is always there?” said Bhagavan.