Srila Siddhaswarupananda Paramahamsa

It should be mentioned that although this world is a place of both pleasure and pain, God is not directly responsible for the suffering of the living entities. Rather, as soon as a living entity begins to act in the pursuit of his own pleasure instead of in service to God, he comes within the jurisdiction of karma.
Science of Identity Foundation – Tusta Krishna Das

This maya intervenes between us and God as long as we are not spiritual, and when we are able to break off her bonds, we, even in this mortal frame, learn to commune in our spiritual nature with the unconditioned and the absolute. No, maya does not mean a false thing only, but it means concealment of eternal truth as well. The creation is not maya itself but is subject to that principle. Certainly, the theory is idealistic but it has been degraded into foolishness by wrong explanations. The materialist laughs at the ideal theory saying, how could his body, water, air and earth be mere ideas without entity, and he laughs rightly when he takes Sankaracarya's book in his hand at the butt end of his ridicule. The true idealist must be a dualist also. He must believe all that he perceives as nature created by God full of spiritual essence and relations, but he must not believe that the outward appearance is the truth. The Bhagavata teaches that all that we healthily perceive is true, but its material appearance is transient and illusory. The scandal of the ideal theory consists in its tendency to falsify nature, but the theory as explained in the Bhagavata makes nature true, if not eternally true as God and His ideas. What harm there can be if man believes in nature as spiritually true and that the physical relations and phases of society are purely spiritual?

No, it is not merely changing a name but it is a change in nature also. Nature is eternally spiritual but the intervention of maya makes her gross and material. Man, in his progress attempts to shake off this gross idea, childish and foolish in its nature and by subduing the intervening principle of maya, lives in continual union with God in his spiritual nature. The shaking off this bond is salvation of the human nature. The man who has got salvation will freely tell his brother that "If you want to see God, see me, and if you want to be one with God, you must follow me." The Bhagavata teaches us this relation between man and God, and we must all attain this knowledge. This sublime truth is the point where the materialist and the idealist must meet like brothers of the same school and this is the point to which all philosophy tends.

This is called sambandha-jndna of the Bhagavata, or, in other words, the knowledge of relations between the conditioned and the Absolute. We must now attempt to explain the second great principle inculcated by the Bhagavata, i.e., the principle of duty. Man must spiritually worship his God. There are three ways, in which the Creator is worshipped by the created.