Maya or Māyā (Sanskrit माया māyā), literally means "illusion" and "magic". However, the term has multiple meanings depending on the context. In earlier older language, it literally implies extraordinary power and wisdom, in later Vedic texts and modern literature dedicated to Indian traditions, Māyā connotes a "magic show, an illusion where things appear to be present but are not what they seem". In Indian philosophies, Māyā is also a spiritual concept connoting "that which exists, but is constantly changing and thus is spiritually unreal", and the "power or the principle that conceals the true character of spiritual reality".
The word Maya is additionally the name of Buddha's mother in Buddhism, and a manifestation of Lakshmi – the goddess of "wealth, prosperity and love" in Hindu mythology, making it a popular name for girls.
- 1 Etymology
- 2 Hinduism
- 3 Buddhism
- 4 Jainism
- 5 Sikhism
- 6 See also
- 7 Notes
- 8 References
- 9 External links
Māyā is a Sanskrit word with unclear etymology, probably comes from two roots, "Mā" which means "measure" or "mother", and "yā" which means "vanish, to go, undertake" or "epithet of Lakshmi". The word comes from a Proto-Indo-Iranian *māyā, cognate to Avestan māyā with an approximate meaning of "miraculous force", either from a root may- "exchange", or from a root mā- "measure", among other suggestions; Mayrhofer, EWAia (1986-2001), s.v.
According to Monier Williams, Māyā meant wisdom and extraordinary power in an earlier older language, but from Vedic period onwards, the word came to mean "illusion, unreality, deception, fraud, trick, sorcery, witchcraft and magic". However, Shastri states that the Monier Williams' list is a "loose definition, misleading generalization", and not accurate in interpreting ancient Vedic and medieval era Sanskrit texts; instead, he suggests a more accurate meaning of Maya is "appearance, not mere illusion".
In Buddhism, Maya is the name of the Buddha's mother. In Hinduism, Māyā is also a form of Lakshmi, the goddess of beauty and wealth, and the wife of the god Vishnu. In Devi Mahatmya, the epithet for the goddess is Mahamāyā, meaning "one whose power of illusion is great". Because of the name's association with revered identities in Indian philosophies, Mayā is a common name for girls in India and amongst the Indian diaspora around the world.
|Part of a series on|
Maya in the Vedas
Words related to and containing Māyā, such as Mayava, occur many times in the Vedas. These words have various meanings, with interpretations that are contested, and some are names of deities that do not appear in texts of 1st millennium BCE and later. The use of word Māyā in Rig veda, in the later era context of "magic, illusion, power", occurs in many hymns. One titled Māyā-bheda (मायाभेद:, Discerning Illusion) includes hymns 10.177.1 through 10.177.3, as the battle unfolds between the good and the evil, as follows,
पतंगमक्तमसुरस्य मायया हृदा पश्यन्ति मनसा विपश्चितः ।
समुद्रे अन्तः कवयो वि चक्षते मरीचीनां पदमिच्छन्ति वेधसः ॥१॥
पतंगो वाचं मनसा बिभर्ति तां गन्धर्वोऽवदद्गर्भे अन्तः ।
तां द्योतमानां स्वर्यं मनीषामृतस्य पदे कवयो नि पान्ति ॥२॥
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् ।
स सध्रीचीः स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३॥
The wise behold with their mind in their heart the Sun, made manifest by the illusion of the Asura;
The sages look into the solar orb, the ordainers desire the region of his rays.
The Sun bears the word in his mind; the Gandharva has spoken it within the wombs;
sages cherish it in the place of sacrifice, brilliant, heavenly, ruling the mind.
I beheld the protector, never descending, going by his paths to the east and the west;
clothing the quarters of the heaven and the intermediate spaces. He constantly revolves in the midst of the worlds.
The above Maya-bheda hymn discerns, using symbolic language, a contrast between mind influenced by light (sun) and magic (illusion of Asura). The hymn is a call to discern one's enemies, perceive artifice, and distinguish, using one's mind, between that which is perceived and that which is unperceived. Rig veda does not connote the word Māyā as always good or always bad, it is simply a form of technique, mental power and means. Rig veda uses the word in two contexts, implying that there are two kinds of Māyā: divine Māyā and undivine Māyā, the former being the foundation of truth, the latter of falsehood.
Elsewhere in Vedic mythology, Indra uses Maya to conquer Vritra. Varuna's supernatural power is called Maya. Māyā, in such examples, connotes powerful magic, which both devas (gods) and asuras (demons) use against each other. In the Yajurveda, māyā as an unfathomable plan. In the Aitareya Brahmana Maya is also referred to as Dirghajihvi, hostile to gods and sacrifices. The hymns in Book 8, Chapter 10 of Atharvaveda describe the primordial woman Virāj (विराज्, chief queen) and how she willingly gave the knowledge of food, plants, agriculture, husbandry, water, prayer, knowledge, strength, inspiration, concealment, charm, virtue, vice to gods, demons, men and living creatures, despite all of them making her life miserable. In hymns of 8.10.22, Virāj is used by Asuras (demons) who call her as Māyā, as follows,
She rose. The Asuras saw her. They called her. Their cry was, "Come, O Māyā, come thou hither" !!
Her cow was Virochana Prahradi. Her milking vessel was a pan of iron.
Dvimurdha Artvya milked this Māyā.
The Asuras depend for life on Māyā for their sustenance.
One who knows this, becomes a fit supporter [of gods].
The contextual meaning of Maya in Atharvaveda is "power of creation", not illusion. Gonda suggests the central meaning of Maya in Vedic literature is, "wisdom and power enabling its possessor, or being able itself, to create, devise, contrive, effect, or do something". Maya stands for anything that has real, material form, human or non-human, but that does not reveal the hidden principles and implicit knowledge that creates it. An illustrative example of this in Rig veda VII.104.24 and Atharva veda VIII.4.24 where Indra is invoked against the Maya of sorcerers appearing in the illusory form – like a fata morgana – of animals to trick a person.
Maya in the Upanishads
The Upanishads describe the universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakṛti (the temporary, changing material world, nature). The former manifests itself as Ātman (Soul, Self), and the latter as Māyā. The Upanishads refer to the knowledge of Atman as "true knowledge" (Vidya), and the knowledge of Maya as "not true knowledge" (Avidya, Nescience, lack of awareness, lack of true knowledge). Brihadaranyaka Upanishad, states Ben-Ami Scharfstein, describes Maya as "the tendency to imagine something where it does not exist, for example, atman with the body". To the Upanishads, knowledge includes empirical knowledge and spiritual knowledge, complete knowing necessarily includes understanding the hidden principles that work, the realization of the soul of things.
Hendrick Vroom explains, "The term Maya has been translated as 'illusion,' but then it does not concern normal illusion. Here 'illusion' does not mean that the world is not real and simply a figment of the human imagination. Maya means that the world is not as it seems; the world that one experiences is misleading as far as its true nature is concerned." Lynn Foulston states, "The world is both real and unreal because it exists but is 'not what it appears to be'." According to Wendy Doniger, "to say that the universe is an illusion (māyā) is not to say that it is unreal; it is to say, instead, that it is not what it seems to be, that it is something constantly being made. Māyā not only deceives people about the things they think they know; more basically, it limits their knowledge."
Māyā pre-exists and co-exists with Brahman – the Ultimate Principle, Consciousness. Maya is perceived reality, one that does not reveal the hidden principles, the true reality. Maya is unconscious, Atman is conscious. Maya is the literal, Brahman is the figurative Upādāna – the principle, the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature, state the Upanishads. Atman-Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept in the Upanishads, states Archibald Gough, is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree.
The concept of Maya appears in numerous Upanishads. The verses 4.9 to 4.10 of Svetasvatara Upanishad, is the oldest explicit occurence of the idea that Brahman (Supreme Soul) is the hidden reality, nature is magic, Brahman is the magician, human beings infatuate with the magic and thus creating bondage to illusions and delusions, and for freedom and liberation one must seek true insights and correct knowledge of the principles behind the hidden magic. Gaudapada in his Karika on Mandukya Upanishad explains the interplay of Atman and Maya as follows,
The Soul is imagined first, then the particularity of objects,
External and internal, as one knows so one remembers.
As a rope, not perceived distinctly in dark, is erroneously imagined,
As snake, as a streak of water, so is the Soul (Atman) erroneously imagined.
As when the rope is distinctly perceived, and the erroneous imagination withdrawn,
Only the rope remains, without a second, so when distinctly perceived, the Atman.
When he as Pranas (living beings), as all the diverse objects appears to us,
Then it is all mere Maya, with which the Brahman (Supreme Soul) deceives himself.
Sarvasara Upanishad refers to two concepts: Mithya and Maya. Mithya it defines as illusion and calls it one of three kinds of substances, along with Sat (Be-ness, True) and Asat (not-Be-ness, False). Maya, Sarvasara Upanishad defines as all what is not Atman. Maya has no beginning but has an end. Maya, declares Sarvasara, is anything that can be studied and subjected to proof and disproof, anything with Guṇas. In the human search for Self-knowledge, Maya is that which obscures, confuses and distracts an individual.
Maya in Puranas and Tamil texts
In Puranas and Vaishnava theology, māyā is described as one of the nine shaktis of Vishnu. Māyā became associated with sleep; and Vishnu's māyā is sleep which envelopes the world when he awakes to destroy evil. Vishnu, like Indra, is the master of māyā; and māyā envelopes Vishnu's body. The Bhagavata Purana narrates that the sage Markandeya requests Vishnu to experience his māyā. Vishnu appears as an infant floating on a fig leaf in a deluge and then swallows the sage, the sole survivor of the comic flood. The sage sees various worlds of the universe, gods etc. and his own hermitage in the infant's belly. Then the infant breathes out the sage, who tries to embrace the infant, but everything disappears and the sage realizes that he was in his hermitage the whole time and was given a favour of Vishnu's māyā. The magic creative power, Māyā was always a monopoly of the central Solar God; and was also associated with the early solar prototype of Vishnu in the early Aditya phase.
In Sangam period Tamil literature, Krishna is found as māyon; with other attributed names are such as Mal, Tirumal, Perumal and Mayavan. In the Tamil classics, Durga is referred to by the feminine form of the word, viz., māyol; wherein she is endowed with unlimited creative energy and the great powers of Vishnu, and is hence Vishnu-Maya.
Maya, to Shaiva Siddhanta sub-school of Hinduism, states Hilko Schomerus, is reality and truly existent, and one that exists to "provide Souls with Bhuvana (a world), Bhoga (objects of enjoyment), Tanu (a body) and Karana (organs)".
Schools of Hinduism
The need to understand Māyā
The various schools of Hinduism, particularly those based on naturalism (Vaiśeṣika), rationalism (Samkhya) or ritualism (Mimamsa), questioned and debated what is Maya, and the need to understand Maya. The Vedanta and Yoga schools explained that complete realization of knowledge requires both the understanding of ignorance, doubts and errors, as well as the understanding of invisible principles, incorporeal and the eternal truths. In matters of Self-knowledge, stated Shankara in his commentary on Taittiriya Upanishad, one is faced with the question, "who is it that is trying to know, and how does he attain Brahman?" It is absurd, states Shankara, to speak of one becoming himself; because "Thou Art That" already. Realizing and removing ignorance is a necessary step, and this can only come from understanding and looking beyond Maya.
The need to understand Maya is like the metaphorical need for road. Only when the country to be reached is distant, states Shankara, that a road must be pointed out. It is a meaningless contradiction to assert, "I am right now in my village, but I need a road to reach my village". It is the confusion, ignorance and illusions that need to be repealed. It is only when the knower sees nothing else but his Self that he can be fearless and permanent. Vivekananda, explains the need to understand Maya, as follows (abridged),
The Vedas cannot show you Brahman, you are That already. They can only help to take away the veil that hides truth from our eyes. The cessation of ignorance can only come when I know that God and I are one; in other words, identify yourself with Atman, not with human limitations. The idea that we are bound is only an illusion [Maya]. Freedom is inseparable from the nature of the Atman. This is ever pure, ever perfect, ever unchangeable.
Just as when the dirt is removed, the real substance is made manifest; just as when the darkness of the night is dispelled, the objects that were shrouded by the darkness are clearly seen, when ignorance [Maya] is dispelled, truth is realized.
Maya in Samkhya school
The early works of Samkhya, the rationalist school of Hinduism, does not identify or directly mention the Maya doctrine. The discussion of Maya theory, calling it into question, appears after the theory gains ground in Vedanta school of Hinduism. Vācaspati Miśra's commentary on the Samkhyakarika, for example, questions the Maya doctrine saying "It is not possible to say that the notion of the phenomenal world being real is false, for there is no evidence to contradict it". Samkhya school steadfastly retained its duality concept of Prakrti and Purusha, both real and distinct, with some texts equating Prakrti to be Maya that is "not illusion, but real", with three Guṇas in different proportions whose changing state of equilibrium defines the perceived reality.
Maya in Nyaya school
The realism-driven Nyaya school of Hinduism denied that either the world (Prakrti) or the soul (Purusa) are an illusion. Naiyayikas developed theories of illusion, typically using the term Mithya, and stated that illusion is simply flawed cognition, incomplete cognition or the absence of cognition. There is no deception in the reality of Prakrti or Pradhana (creative principle of matter/nature) or Purusa, only confusion or lack of comprehension or lack of cognitive effort, according to Nyaya scholars. To them, illusion has a cause, that rules of reason and proper Pramanas (epistemology) can uncover.
Illusion, stated Naiyayikas, involves the projection into current cognition of predicated content from memory (a form of rushing to interpret, judge, conclude). This "projection illusion" is misplaced, and stereotypes something to be what it is not. The insights on theory of illusion by Nyaya scholars were later adopted and applied by Advaita Vedanta scholars.
Maya in Yoga school
Maya in Yoga school is the manifested world and implies divine force. Yoga and Maya are two sides of the same coin, states Zimmer, because what is referred to as Maya by living beings who are enveloped by it, is Yoga for the Brahman (Universal Principle, Supreme Soul) whose yogic perfection creates the Maya. Maya is neither illusion nor denial of perceived reality to the Yoga scholars, rather Yoga is a means to perfect the "creative discipline of mind" and "body-mind force" to transform Maya.
The concept of Yoga as power to create Maya has been adopted as a compound word Yogamaya (योगमाया) by the theistic sub-schools of Hinduism. It occurs in various mythologies of the Puranas; for example, Shiva uses his yogamāyā to transform Markendeya's heart in Bhagavata Purana's chapter 12.10, while Krishna counsels Arjuna about yogamāyā in hymn 7.25 of Bhagavad Gita.
Maya in Vedanta school
Maya is a prominent and commonly referred to concept in Vedanta philosophies. Maya is often translated as "illusion", in the sense of "appearance". Human mind constructs a subjective experience, states Vedanta school, which leads to the peril of misunderstanding Maya as well as interpreting Maya as the only and final reality. Vedantins assert the "perceived world including people are not what they appear to be". There are invisible principles and laws at work, true invisible nature in others and objects, and invisible soul that one never perceives directly, but this invisible reality of Self and Soul exists, assert Vedanta scholars. Māyā is that which manifests, perpetuates a sense of false duality (or divisional plurality). This manifestation is real, but it obfuscates and eludes the hidden principles and true nature of reality. Vedanta school holds that liberation is the unfettered realization and understanding of these invisible principles – the Self, that the Self (Soul) in oneself is same as the Self in another and the Self in everything (Brahman). The difference within various sub-schools of Vedanta is the relationship between individual soul and cosmic soul (Brahman). Non-theistic Advaita sub-school holds that both are One, everyone is thus deeply connected Oneness, there is God in everyone and everything; while theistic Dvaita and other sub-schools hold that individual souls and God's soul are distinct and each person can at best love God constantly to get one's soul infinitely close to His Soul.
In Advaita Vedanta philosophy, there are two realities: Vyavaharika (empirical reality) and Paramarthika (absolute, spiritual reality). Māyā is the empirical reality that entangles consciousness. Māyā has the power to create a bondage to the empirical world, preventing the unveiling of the true, unitary Self—the Cosmic Spirit also known as Brahman. The theory of māyā was developed by the ninth-century Advaita Hindu philosopher Adi Shankara. However, competing theistic Dvaita scholars contested Shankara's theory, and stated that Shankara did not offer a theory of the relationship between Brahman and Māyā. A later Advaita scholar Prakasatman addressed this, by explaining, "Maya and Brahman together constitute the entire universe, just like two kinds of interwoven threads create a fabric. Maya is the manifestation of the world, whereas Brahman, which supports Maya, is the cause of the world."
Māyā is a fact in that it is the appearance of phenomena. Since Brahman is the sole metaphysical truth, Māyā is true in epistemological and empirical sense; however, Māyā is not the metaphysical and spiritual truth. The spiritual truth is the truth forever, while what is empirical truth is only true for now. Since Māyā is the perceived material world, it is true in perception context, but is "untrue" in spiritual context of Brahman. Māyā is not false, it only clouds the inner Self and principles that are real. True Reality includes both Vyavaharika (empirical) and Paramarthika (spiritual), the Māyā and the Brahman. The goal of spiritual enlightenment, state Advaitins, is to realize Brahman, realize the fearless, resplendent Oneness.
|Part of a series on|
In Theravada Buddhism, the current expression of Buddhism most closely associated with early Buddhist practice, māyā is the name of the mother of the Buddha. This name may have some symbolic significance given the place of māyā in Indian thought, but it does not seem to have led this tradition to give to the concept of māyā much of a philosophical role. The Pali language of Theravada speaks of distortions (vipallasa) rather than illusion (māyā).
Subsequently, in Mahayana Buddhism, illusion seems to play a somewhat larger role. Here, the magician's illusion exemplifies how people misunderstand themselves and their reality, when we could be free from this confusion. Under the influence of ignorance, we believe objects and persons to be independently real, existing apart from causes and conditions. We fail to perceive them as being empty of a real essence, whereas in fact they exist much like māyā, the magical appearance created by the magician. The magician's illusion may exist and function in the world on the basis of some props, gestures, and incantations, yet the show is illusory. The viewers participate in creating the illusion by misperceiving and drawing false conclusions. Conversely, when appearances arise and are seen as illusory, that is considered more accurate.
Altogether, there are "eight examples of illusion (the Tibetan sgyu ma translates māyā and also other Sanskrit words for illusion): magic, a dream, a bubble, a rainbow, lightning, the moon reflected in water, a mirage, and a city of celestial musicians."  Understanding that what we experience is less substantial than we believe is intended to serve the purpose of liberation from ignorance, fear, and clinging and the attainment of enlightenment as a Buddha completely dedicated to the welfare of all beings.
Depending on the stage of the practitioner, the magical illusion is experienced differently. In the ordinary state, we get attached to our own mental phenomena, believing they are real, like the audience at a magic show gets attached to the illusion of a beautiful lady. At the next level, called actual relative truth, the beautiful lady appears, but the magician does not get attached. Lastly, at the ultimate level, the Buddha is not affected one way or the other by the illusion. Beyond conceptuality, the Buddha is neither attached nor non-attached. This is the middle way of Buddhism, which explicitly refutes the extremes of both eternalism and nihilism.
Nāgārjuna, of the Mahāyāna Mādhyamika (i.e., "Middle Way") school, discusses nirmita, or illusion closely related to māyā. In this example, the illusion is a self-awareness that is, like the magical illusion, mistaken. For Nagarjuna, the self is not the organizing command center of experience, as we might think. Actually, it is just one element combined with other factors and strung together in a sequence of causally connected moments in time. As such, the self is not substantially real, but neither can it be shown to be unreal. The continuum of moments, which we mistakenly understand to be a solid, unchanging self, still performs actions and undergoes their results. "As a magician creates a magical illusion by the force of magic, and the illusion produces another illusion, in the same way the agent is a magical illusion and the action done is the illusion created by another illusion." What we experience may be an illusion, but we are living inside the illusion and bear the fruits of our actions there. We undergo the experiences of the illusion. What we do affects what we experience, so it matters. In this example, Nagarjuna uses the magician's illusion to show that the self is not as real as it thinks, yet, to the extent it is inside the illusion, real enough to warrant respecting the ways of the world.
For the Mahayana Buddhist, the self is māyā like a magic show and so are objects in the world. Vasubandhu's Trisvabhavanirdesa, a Mahayana Yogacara "Mind Only" text, discusses the example of the magician who makes a piece of wood appear as an elephant. The audience is looking at a piece of wood but, under the spell of magic, perceives an elephant instead. Instead of believing in the reality of the illusory elephant, we are invited to recognize that multiple factors are involved in creating that perception, including our involvement in dualistic subjectivity, causes and conditions, and the ultimate beyond duality. Recognizing how these factors combine to create what we perceive ordinarily, ultimate reality appears. Perceiving that the elephant is illusory is akin to seeing through the magical illusion, which reveals the dharmadhatu, or ground of being.
Buddhist Tantra, a further development of the Mahayana, also makes use of the magician's illusion example in yet another way. In the completion stage of Buddhist Tantra, the practitioner takes on the form of a deity in an illusory body (māyādeha), which is like the magician's illusion. It is made of wind, or prana, and is called illusory because it appears only to other yogis who have also attained the illusory body. The illusory body has the markings and signs of a Buddha. There is an impure and a pure illusory body, depending on the stage of the yogi's practice.
The concept that the world is an illusion is controversial in Buddhism. The Buddha does not state that the world is an illusion, but like an illusion. In the Dzogchen tradition the perceived reality is considered literally unreal, in that objects which make-up perceived reality are known as objects within ones mind, and that, as we conceive them, there is no pre-determined object, or assembly of objects in isolation from experience that may be considered the "true" object, or objects. As a prominent contemporary teacher puts it: "In a real sense, all the visions that we see in our lifetime are like a big dream [...]". In this context, the term visions denotes not only visual perceptions, but appearances perceived through all senses, including sounds, smells, tastes and tactile sensations.
|“||The real sky is (knowing) that samsara and nirvana are merely an illusory display.||”|
—Mipham Rinpoche, Quintessential Instructions of Mind, p. 117
Even the illusory nature of apparent phenomena is itself an illusion. Ultimately, the yogi passes beyond a conception of things either existing or not existing, and beyond a conception of either samsara or nirvana. Only then is the yogi abiding in the ultimate reality.
Maya, in Jainism, means appearances or deceit that prevents one from Samyaktva (right belief). Maya is one of three causes of failure to reach right belief. The other two are Mithyatva (false belief) and Nidana (hankering after fame and worldly pleasures).
Maya is a closely related concept to Mithyatva, with Maya a source of wrong information while Mithyatva an individual's attitude to knowledge, with relational overlap.
Svetambara Jains classify categories of false belief under Mithyatva into five: Abhigrahika (false belief that is limited to one's own scriptures that one can defend, but refusing to study and analyze other scriptures); Anabhigrahika (false belief that equal respect must be shown to all gods, teachers, scriptures); Abhiniviseka (false belief resulting from pre-conceptions with a lack of discernment and refusal to do so); Samsayika (state of hesitation or uncertainty between various conflicting, inconsistent beliefs); and Anabhogika (innate, default false beliefs that a person has not thought through on one's own).
Digambara Jains classify categories of false belief under Mithyatva into seven: Ekantika (absolute, one sided false belief), Samsayika (uncertainty, doubt whether a course is right or wrong, unsettled belief, skepticism), Vainayika (false belief that all gods, gurus and scriptures are alike, without critical examination), Grhita (false belief derived purely from habits or default, no self analysis), Viparita (false belief that true is false, false is true, everything is relative or acceptable), Naisargika (false belief that all living beings are devoid of consciousness and cannot discern right from wrong), Mudha-drsti (false belief that violence and anger can tarnish or damage thoughts, divine, guru or dharma).
Māyā (deceit) is also considered as one of four Kaṣaya (faulty passion, a trigger for actions) in Jain philosophy. The other three are Krodha (anger), Māna (pride) and Lobha (greed). The ancient Jain texts recommend that one must subdue these four faults, as they are source of bondage, attachment and non-spiritual passions.
When he wishes that which is good for him, he should get rid of the four faults — Krodha, Māna, Māyā and Lobha — which increase evil. Anger and pride when not suppressed, and deceit and greed when arising: all these four black passions water the roots of re-birth.—Ārya Sayyambhava, Daśavaikālika sūtra, 8:36–39
In Sikhism, the world is regarded as both transitory and relatively real. God is viewed as the only reality, but within God exist both conscious souls and nonconscious objects; these created objects are also real. Natural phenomena are real but the effects they generate are unreal. māyā is as the events are real yet māyā is not as the effects are unreal. Sikhism believes that people are trapped in the world because of five vices: lust, anger, greed, attachment, and ego. Maya enables these five vices and makes a person think the physical world is "real," whereas, the goal of Sikhism is to rid the self of them. Consider the following example: In the moonless night, a rope lying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the failure to perceive the rope gives rise to the false perception of the snake. Once the darkness is removed, the rope alone remains; the snake disappears.
- Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa.
In the darkness of māyā, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord.
- Raaj bhuiang prasang jaise hahi ab kashu maram janaaiaa.
Like the story of the rope mistaken for a snake, the mystery has now been explained to me. Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then. (sggs 658).
In some mythologies the symbol of the snake was associated with money, and māyā in modern Punjabi refers to money. However in the Guru Granth Sahib māyā refers to the "grand illusion" of materialism. From this māyā all other evils are born, but by understanding the nature of māyā a person begins to approach spirituality.
- Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of māyā.
Sri Guru Granth Sahib M.5 Guru Arjan Dev ANG 12
The teachings of the Sikh Gurus push the idea of sewa (selfless service) and simran (prayer, meditation, or remembering one's true death). The depths of these two concepts and the core of Sikhism comes from sangat (congregation): by joining the congregation of true saints one is saved. By contrast, most people are believed to suffer from the false consciousness of materialism, as described in the following extracts from the Guru Granth Sahib:
- Mā▫i▫ā mohi visāri▫ā jagaṯ piṯā parṯipāl.
In attachment to māyā, they have forgotten the Father, the Cherisher of the World.
Sri Guru Granth Sahib M3 Guru Amar Das ANG 30
- Ih sarīr mā▫i▫ā kā puṯlā vicẖ ha▫umai ḏustī pā▫ī.
This body is the puppet of māyā. The evil of egotism is within it.
Sri Guru Granth Sahib M3 Guru Amar Das
- Bābā mā▫i▫ā bẖaram bẖulā▫e.
O Baba, māyā deceives with its illusion.
Sri Guru Granth Sahib M1 Guru Nanak Dev ANG60
- "For that which we cannot see, feel, smell, touch, or understand, we do not believe. For this, we are merely fools walking on the grounds of great potential with no comprehension of what is."
Buddhist monk quotation
^ a: From a Proto-Indo-Iranian *māyā, cognate to Avestan māyā with an approximate meaning of "miraculous force", of uncertain etymology, either from a root may- "exchange", or from a root mā- "measure", among other suggestions; Mayrhofer, EWAia (1986-2001), s.v.
- James Lochtefeld (2002), "Maya" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 0-8239-2287-1, page 433
- Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, ISBN 978-8120823891, page 1, and 2-17
- Bhattacharji, Sukumari (1970), The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Puraṇas, pages 35-37, Cambridge University Press Archive
- M Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813304, pages 25, 160-161
- Lynn Foulston and Stuart Abbott (2009), Hindu Goddesses: Beliefs and Practices, Sussex Academic Press, ISBN 978-1902210438, pages 14-16
- mAyA Monier-Williams' 'Sanskrit-English Dictionary'
- Search Maa and Yaa Apte Sanskrit Dictionary (2006)
- J. Gonda, Four studies in the language of the Veda, Disputationes Rheno-Traiectinae (1959), pp. 119ff, 139ff., 155ff., 164ff.
- PD Shastri, The Doctrine of Maya Luzac & Co, London, page 5 and ix
- James Lochtefeld (2002), "Mahamaya" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 0-8239-2287-1, page 405
- Most Popular Indian Baby Names in US
- Pruthi, Raj (2004). Vedic Civilization, p.222-223. Discovery Publishing House. ISBN 8171418759 
- Laurie L. Patton (2005). Bringing the Gods to Mind:Mantra and Ritual in Early Indian Sacrifice. University of California Press. p. 132.;
Sanskrit Original: ऋग्वेद: सूक्तं १०.१७७ Wikisource
- Laurie L. Patton (2005). Bringing the Gods to Mind:Mantra and Ritual in Early Indian Sacrifice. University of California Press. pp. 137, 187.
- Ben-Ami Scharfstein (1998), A Comparative History of World Philosophy: From the Upanishads to Kant, State University of New York Press, ISBN 978-0791436844, page 376
- Sri Aurobindo (1917, Reprinted 1998), The Secret of the Veda, Volume 15, Sri Aurobindo Ashram Press, page 399, also see pages 225, 76, 89, 97, 512
- Williams, George M., (2008). Handbook of Hindu Mythology, p.214. Oxford University Press. ISBN 9780195332612
- Desai, Gandabhai Girijashanker (1967). Thinking with the Yajurveda, p.16. Asia Publishing House.
- Agrawala, Prithvi Kumar (1984). Goddessess in Ancient India, p.121-123. Abhinav Publications, ISBN 0391029606 
- Original Sanskrit: अथर्ववेद: काण्डं 8 Wikisource;
English Translation: Atharva Veda Ralph Griffith (Translator), verse 22 (page 423), pages 421-426
- J. Gonda (1952), Maya, Tijdschrift voor Philosophie, 14de Jaarg., Nr. 1 (MAART 1952), pages 3-62;
English excerpted version: J. Gonda (1962), Some Notes on the Study of Ancient-Indian Religious Terminology, History of Religions, Vol. 1, No. 2 (Winter, 1962), pages 243-273; Gonda's interpretation of Maya in Vedic texts is on page 248
- Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, ISBN 978-8120823891, page 4
- J Brodd, World Religions: A Voyage of Discovery, 3rd Edition, Saint Mary's Press, ISBN 978-0884899976, page 55
- Paul Deussen, The Philosophy of the Upanishads, p. 161, at Google Books, pages 161, 240-254
- H.M. Vroom (1996), No Other Gods, Wm. B. Eerdmans Publishing, ISBN 978-0802840974, page 57
- Wendy Doniger O'Flaherty (1986), Dreams, Illusion, and Other Realities, University of Chicago Press, ISBN 978-0226618555, page 119
- Archibald Edward Gough (2001), The Philosophy of the Upanishads and Ancient Indian Metaphysics, Routledge, ISBN 978-0415245227, pages 47-48
- Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 316-317
- Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, ISBN 978-8120814691, page 618
- KN Aiyar (Translator, 1914), Sarvasara Upanishad, in Thirty Minor Upanishads, page 17, OCLC 6347863
- Bhattacharji, Sukumari (1970). The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Puraṇas, p.312-345. CUP Archive.
- Cheever Mackenzie Brown (1990). "The two Bhagavatas". The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana. SUNY Press. pp. 27–8. ISBN 978-0-7914-0363-1.
- Bryant, Edwin Francis (Ed.) (2007). Krishna: A Sourcebook, p.7-8. Oxford University Press. ISBN 0198034008 
- Division of Religion and Philosophy, University of Cumbria. http://www.philtar.ac.uk/encyclopedia/hindu/ascetic/mal.html
- Saligrama Krishna Ramachandra Rao (2003). Encyclopedia of Indian Iconography: Hinduism - Buddhism - Jainism, Volume 2, p.1178 .Sri Satguru Publications. ISBN 8170307635.
- Hilko Schomerus (2000), Śaiva Siddhānta: An Indian School of Mystical Thought, Motilal Banarsidass, ISBN 978-8120815698, page 118
- Adi Shankara (Translator: S Vireswarananda), Commentary on Brahma-sutras, Advaita Ashrama, pages 30-37, Archive in Sanskrit, [Sanskrit-English.pdf Translated in English]
- Adi Shankara, Commentary on Taittiriya Upanishad at Google Books, SS Sastri (Translator), Harvard University Archives, pages 191-198
- S Vivekananda, The Complete Works of Swami Vivekananda at Google Books, Volume 7, pages 63-65
- S Venkatesananda (1985), The Concise Yoga Vasistha, State University of New York Press, ISBN 978-0873959544, page 144
- Nakamura, Hajime (1990). A History of Early Vedānta Philosophy, p.335-336. Motilal Banarsidass Publications. ISBN 9788120806511
- Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, ISBN 978-8120823891, pages 4 and 167
- Stephen H Phillips (2012), Epistemology in Classical India: The Knowledge Sources of the Nyaya School, Routledge, ISBN 978-1138008816, Chapter 3
- Bina Gupta (1995), Perceiving in Advaita Vedānta: Epistemological Analysis and Interpretation, Motilal Banarsidass, ISBN 978-8120812963, pages 29-38, 117-132
- Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, ISBN 978-8120823891, page 66
- HR Zimmer (1978), Maya: der indische Mythos, Insel-Verlag, ISBN 978-3458058816, page 62 (German), OCLC 760396118
- Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, ISBN 978-8120823891, pages 65-66
- भगवद्गीता/ज्ञानविज्ञानयोगः, Bhagavad Gita 7.25, Wikisource (Sanskrit)
- PD Shastri, The Doctrine of Maya Luzac & Co, London, page 3
- S. Radhakrishnan, The Vedanta Philosophy and the Doctrine of Maya, International Journal of Ethics, Vol. 24, No. 4 (Jul., 1914), pages 431-451
- Donald Braue (2006), Maya in Radhakrishnan's Thought, Motilal Banarsidass, ISBN 978-8120822979, pages 19-21
- Joseph P. Schultz (1979), Judaism and the Gentile Faiths: Comparative Studies in Religion, Fairleigh Dickinson Univ Press, ISBN 978-0838617076, page 93
- HM Vroom (1989), Religions and the Truth: Philosophical Reflections and Perspectives, Eerdmans Publishing, ISBN 978-0802805027, pages 122-123
- Brodd, Jefferey (2003). World Religions. Winona, MN: Saint Mary's Press. ISBN 978-0-88489-725-5.
- PD Shastri, The Doctrine of Maya Luzac & Co, London, page 58-73
- A Rambachan (2006), The Advaita Worldview: God, World, and Humanity, State University of New York Press, ISBN 978-0791468524, pages 47, 99-103
- James Lewis and William Travis (1999), Religious Traditions of the World, ISBN 978-1579102302, pages 279-280
- Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, ISBN 978-3110342550, pages 155-157
- Frederic F. Fost (1998), Playful Illusion: The Making of Worlds in Advaita Vedānta, Philosophy East and West, Vol. 48, No. 3 (Jul., 1998), pages 387-405
- Surendranath Dasgupta, A History of Indian Philosophy. Cambridge University Press Archive, 1955, page 1. "He [Bhaskara] speaks in very strong terms against the commentator [Shankara] who holds the māyā doctrine and is a Buddhist in his views. But, though he was opposed to Shankara, it was only so far as Shankara had introduced the māyā doctrine, and only so far as he thought the world had sprung forth not as a real modification of Brahman, but only through māyā."
- Pratima Bowes, "Mysticism in the Upanishads and Shankara's Vedanta" in Karel Werner, ed., The Yogi and the Mystic." Routledge, 1995, page 67.
- Esther Abraham Solomon (1969), Avidyā: A Problem of Truth and Reality, OCLC 658823, pages 269-270
- Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86
- Thinley Norbe Rinpoche in The Dzogchen Primer, Marcia Binder Schmidt ed. Shambala, Boston, 2002, pg. 215 ISBN 1-57062-829-7
- Thinley Norbe Rinpoche in The Dzogchen Primer, Marcia Binder Schmidt ed. Shambala, Boston, 2002, pg. 217 ISBN 1-57062-829-7
- Nagarjuna's Mulamadhyamakakarika Prajna Nama, J.W. DeJong, Christian Lindtner (eds.) quoted in Nagarjuna's Madhyamaka: A Philosophical Introduction, Jan Westerhoff, Oxford University Press, New York, 2009. p. 163 ISBN 978-0-19-537521-3
- Nagarjuna's Madhyamaka: A Philosophical Introduction, Jan Westerhoff, Oxford University Press, New York, 2009. p. 164 ISBN 978-0-19-537521-3
- The Emptiness of Emptiness: An Introduction to Early Indian Madhyamika. C.W. Huntingdon, Jr. with Geshe Namgyal Wangchen, University of Hawaii Press, Honolulu, 1989, ISBN 0-8248-1165-8, p.61-62.
- Highest Yoga Tantra: An Introduction to the Esoteric Buddhism of Tibet, Daniel Cozort, Snow Lion Publications, Ithaca, NY 1986, pgs. 94-95. ISBN 0-937938-32-7
- Chögyal Namkhai Norbu Dream Yoga And The Practice Of Natural Light Edited and introduced by Michael Katz, Snow Lion Publications, Ithaca, NY, ISBN 1-55939-007-7, pp. 42, 46, 48, 96, 105.
- Elías Capriles. : the Doctrine of the Buddha and the Supreme Vehicle of Tibetan Buddhism. Part 1 - Buddhism: a Dzogchen Outlook. Published on the Web.
- In: Chögyal Namkhai Norbu Dream Yoga and the Practice of Natural Light. Edited and introduced by Michael Katz, Snow Lion Publications, Ithaca, NY, ISBN 1-55939-007-7, pp. 117.
- The Yoga Tradition:Its History, Literature, Philosophy and Practice, Georg Feuerstein, Hohm Press, Prescott, AZ, 1998, pg. 164. ISBN 1-890772-18-6
- JL Jaini (Editor: FW Thomas), Outlines of Jainism, Jain Literature Society, Cambridge University Press Archive, page 94
- Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, page 50
- Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, pages 47-49
- Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, page 33
- P Jaini (1998), The Jaina Path of Purification, Motilal Banarsidass. ISBN 81-20815785, pages 119-122
- Johnson, W.J. (1995). Harmless souls: karmic bondage and religious change in early Jainism with special reference to Umāsvāti and Kundakunda. Delhi: Motilal Banarsidass Publishers. pp. 36–37. ISBN 81-208-1309-X.
- Surinder Singh Kohli, Guru Granth Sahib: An Analytical Study. Singh Brothers, Amritsar, 1992, page 262.
- Deceptive māyā
- extracts on māyā from Guru Granth Sahib
- J. Gonda, Four studies in the language of the Veda, Disputationes Rheno-Traiectinae (1959), pp. 119ff, 139ff., 155ff., 164ff.