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'''Maya''' (Sanskrit ''māyā'', from  ''mā'' "not" and ''yā'' "this"), in [[Hinduism]], is a multifarious term describing three things: 1) power which enables those in its possession, most often gods, to produce forms in the physical word 2) the reality produced by this process, and 3) the [[illusion]] that the phenomenal world of separate objects and people is the only reality. In early Vedic mythology, maya was the power by which the gods produced the physical universe. With the onset of the Upanishads and the Advaita Vedanta schools, maya came to refer to the illusion of the physical realm as it related to the higher power of [[Brahman]]. Each person, each physical object, from the perspective of eternity is like a brief, disturbed drop of water from an unbounded ocean. The distinction between [[consciousness]] and physical matter, between mind and body, is the result of an unenlightened perspective. For the [[mystics]] this manifestation of the material world is real, but it is a fleeting reality; it is a mistake, although a natural one, to believe that maya represents a fundamental reality.  The goal of [[Enlightenment (concept) |enlightenment]] is to understand this—more precisely, to experience this: to see intuitively that the distinction between the self and the universe is a false dichotomy.  
 
'''Maya''' (Sanskrit ''māyā'', from  ''mā'' "not" and ''yā'' "this"), in [[Hinduism]], is a multifarious term describing three things: 1) power which enables those in its possession, most often gods, to produce forms in the physical word 2) the reality produced by this process, and 3) the [[illusion]] that the phenomenal world of separate objects and people is the only reality. In early Vedic mythology, maya was the power by which the gods produced the physical universe. With the onset of the Upanishads and the Advaita Vedanta schools, maya came to refer to the illusion of the physical realm as it related to the higher power of [[Brahman]]. Each person, each physical object, from the perspective of eternity is like a brief, disturbed drop of water from an unbounded ocean. The distinction between [[consciousness]] and physical matter, between mind and body, is the result of an unenlightened perspective. For the [[mystics]] this manifestation of the material world is real, but it is a fleeting reality; it is a mistake, although a natural one, to believe that maya represents a fundamental reality.  The goal of [[Enlightenment (concept) |enlightenment]] is to understand this—more precisely, to experience this: to see intuitively that the distinction between the self and the universe is a false dichotomy.  
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In Hinduism, Maya must be seen through in order to achieve moksha (liberation of the soul from the cycle of death and rebirth)—ahamkar (ego-consciousness) and karma are seen as part of the binding forces of Maya. Maya is seen as the phenomenal universe, a lesser reality-lens superimposed on the one Brahman that leads us to think of the phenomenal cosmos as real.
  
 
==Maya in Hinduism==
 
==Maya in Hinduism==
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===Advaita Vedanta===
 
===Advaita Vedanta===
In [[Advaita Vedanta]] philosophy, '''maya''' is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. Maya is believed to be an illusion, a veiling of the true, unitary Self—the Cosmic Spirit also known as [[Brahman]]. Maya originated in the Hindu scriptures known as the [[Upanishads]]. Many philosphies or religions seek to "pierce the veil" in order to glimpse the transcendent truth, from which the illusion of a physical reality springs, drawing from the idea that first came to life in the Hindu stream of [[Vedanta]]. Maya is neither true nor untrue. Since Brahman is the only truth, Maya cannot be true. Since Maya causes the material world to be seen, it cannot be untrue. Hence Maya is described as indescribable. She (sic) has two principle fuctions—one is to cover up Brahman and hide it from our mind. The other is to present the material world instead of Brahman. She is destructible. Consider an illusion of a rope being confused as a snake in the darkness. Just as this illusion gets destroyed when true knowledge of the rope is perceived, similarly, Maya gets destroyed for a person when he perceives Brahman with the transendental knowledge. A metaphor is also given—when the reflection of Brahman falls on Maya, Brahman appears as God (the Supreme Lord). In the pragmatic level, where the world is regarded as true, Maya becomes the divine magical power of the Supreme Lord, to create and rule the world. But Maya is God's servant—he can leave her any time he wishes. He is not affected by the impiety of Maya, just as a magician is not cheated by his own magic. Hence God is Bliss. However, the individuals are the servants of Maya, hence they are in misery.
 
  
In [[Hinduism]], Maya must be seen through in order to achieve [[moksha]] (liberation of the soul from the cycle of death and rebirth)—[[ahamkar]] (ego-consciousness) and [[karma]] are seen as part of the binding forces of Maya. Maya is seen as the phenomenal universe, a lesser reality-lens superimposed on the one [[Brahman]] that leads us to think of the phenomenal cosmos as real.
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[[Shankara]] (788-820 C.E.), founder of the [[Advaita Vedanta]] ("non-dualist") philosophy, elaborated the notion of '''maya''' introduced in the Upanishads. For Advaitans, maya is believed to be an illusion, a veiling of the true, unitary Self [[Atman]], which is absolutely equivalent with the Cosmic Spirit also known as [[Brahman]]. Since Brahman is one and indivisible, then any perception of plurality is erroneous. For Shankara, the entirety of the universe except for the highest, indescribable form of Brahman, is an illusion (or maya). Perceived differences between Brahman and the individual soul are created by the erroneous perception of particulars in the physical world engendered by maya. Since Brahman is the only truth, Maya cannot be true; however, since maya causes the material world to be perceived, it cannot itself be fully untrue. Hence Maya is described as indescribable. However, maya can be destroyed through the perception of Brahman with the transendental knowledge. Shankara and the Advaitans claimed that when maya combines with Brahman, Ishvara, the supreme personal god who creates, maintains and destroys the universe, appears. Although this personal god was still divine, Shankara claimed it paled in comparison Brahman without qualities. Once an individual eschews all distinctions of the illusory particular things created by maya, including that between humanity and Ishvara, Shankara believed they could then come to realize that atman is Brahman. Only then can they escape maya and merge into oneness with Brahman.  
  
''By [[Adi Shankara|Sri Sankaracharya]]''
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Many philosphies or religions seek to "pierce the veil" in order to glimpse the transcendent truth, from which the illusion of a physical reality springs, drawing from the idea that first came to life in the Hindu stream of [[Advaita]]. Closely related is Visistadvaita  Vedanta ("qualified non-dualist") founded by mystic saint [[Ramanuja]] (1017-1137 C.E.). The Visistadvaitan position holds that individual souls are only partly and not wholly identical with Brahman, that is, they are but a small part of Brahman, and are subordinate to and dependent upon the supreme spirit. Ramanuja stressed that the soul, then, could only be liberated through complete surrender to Ishvara by way of bhakti. Thus, Ramanuja emphasized the reality of maya and its transformations as opposed to its illusory quality. Ishvara, he claimed, was by no means invalidated by the fact it was created through contact of Brahman with maya.
  
#The Supreme [[Self]] (or Ultimate Reality) who is Pure Consciousness perceived Himself by Selfhood (i.e. Existence with "I"-Conciousness). He became endowed with the name "I". From that arose the basis of difference.
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Two polar aspects compose maya, first avidya, or ignorance, and secondly vidya, or knowledge. Avidya leads human beings away from god and toward imprisonment by materials, while vidya leads to the realization of god and can be cultivated through virtuous spirituality. Both of these realms, however, are relative, and can be transcended through realization of brahman.
#He exists verily in two parts, on account of which, the two could become husband and wife. Therefore, this space is ever filled up completely by the woman (or the feminine principle) surely.
 
#And He, this Supreme Self thought (or reflected). Thence, human beings were born. Thus say the Upanishads through the statement of sage [[Yajnavalkya]] to his wife.
 
#From the experience of bliss for a long time, there arose in the Supreme Self a certain state like deep sleep. From that (state) Maya (or the illusive power of the Supreme Self) was born just as a dream arises in sleep.
 
#This Maya is without the characteristics of (or different from) Reality or unreality, without beginning and dependent on the Reality that is the Supreme Self. She, who is of the form of the THREE GUNAS (qualities or energies of Nature) brings forth the Universe with movable and immovable (objects).
 
#As for Maya, it is invisible (or not experienced by the senses). How can it produce a thing that is visible (or experienced by the senses)? How is a visible piece of cloth produced here by threads of invisible nature?
 
#As there is the emission of the generative fluid on to a good  garment on account of the experience of copulation in a dream, the pollution of the garment is seen as real on waking while the copulation was not true, the man in the dream was real (while) the woman was unreal and the union of the two was false (but), the emission of the generative fluid was real, so does it occur even in the matter in hand.
 
#Thus Maya is invisible (or beyond sense-perception). (But) this universe which is its effect, is visible (or perceived by the senses). This would be Maya which, on its part, becomes the producer of joy by its own destruction.
 
#Like night (or darkness) Maya is extremely insurmountable (or extremely difficult to be understood). Its nature is not perceived here. Even as it is being observed carefully (or being investigated) by sages, it vanishes like lightning.
 
#Maya (the illusive power) is what is obtained in [[Brahman]] (or the Ultimate Reality). Avidya (or nescience or spiritual ignorance) is said to be dependent on Jiva (the individual soul or individualised consciousness). Mind is the knot which joins Consciousness and matter. That mind is to be as imperishable until liberation.
 
# Space enclosed by a pot, or a jar or a hut or a wall has their several appellations (eg.,pot space, jar space etc.). Like that, Consciousness (or the Self) covered here by Avidya (or nescience) is spoken of as jiva (the individual soul).
 
# Objection: How indeed could ignorance become a covering (or an obscure factor) for Brahman (or the Supreme Spirit) who is Pure Consciousness, as if the darkness arising from the night (could become a concealing factor) for the sun which is self-luminous?
 
# As the sun is hidden by clouds produced by the solar rays but surely, the character of the day is not hidden by those modified dense collection of clouds, so the Self, though pure, (or undefiled) is veiled for a long time by ignorance. But its power of Consciousness in living beings, which is established in this world, is not veiled.
 
  
 
===Maya in Hindu Mythology===
 
===Maya in Hindu Mythology===

Revision as of 06:54, 6 October 2006

Maya (Sanskrit māyā, from "not" and "this"), in Hinduism, is a multifarious term describing three things: 1) power which enables those in its possession, most often gods, to produce forms in the physical word 2) the reality produced by this process, and 3) the illusion that the phenomenal world of separate objects and people is the only reality. In early Vedic mythology, maya was the power by which the gods produced the physical universe. With the onset of the Upanishads and the Advaita Vedanta schools, maya came to refer to the illusion of the physical realm as it related to the higher power of Brahman. Each person, each physical object, from the perspective of eternity is like a brief, disturbed drop of water from an unbounded ocean. The distinction between consciousness and physical matter, between mind and body, is the result of an unenlightened perspective. For the mystics this manifestation of the material world is real, but it is a fleeting reality; it is a mistake, although a natural one, to believe that maya represents a fundamental reality. The goal of enlightenment is to understand this—more precisely, to experience this: to see intuitively that the distinction between the self and the universe is a false dichotomy.

In Hinduism, Maya must be seen through in order to achieve moksha (liberation of the soul from the cycle of death and rebirth)—ahamkar (ego-consciousness) and karma are seen as part of the binding forces of Maya. Maya is seen as the phenomenal universe, a lesser reality-lens superimposed on the one Brahman that leads us to think of the phenomenal cosmos as real.

Maya in Hinduism

Vedas

Maya is introduced in the Rg Veda, referring to the ability of divine beings to assume various material forms and to the power of these beings to create natural phenomena. For instance, Varuna, the god who represents the moral unity of the universe is closely related to maya:

This great magic-work (maya) of renowned spiritual Varuna will I proclaim loudly; of Varuna, who standings in the mid-region has measured the earth and the sun as with a measuring rod. No one, indeed, dare impugn this great magic-work of the wisest god, namely that the many glistening streams pouring forth, do not fill up one ocean with water (Rg Veda 5:85).

Here, Varuna's creative ability is attributed to the power of maya he beholds, as is his ability to keep all natural processes contained and orderly. Similar passages claim that it is the warrior-god Indra's maya that keeps the firmament from falling from its fixtures in the heavens. Rg Veda 5:85 also illustrates another aspect of maya, that is its more specific meaning as artifice or trickery. That is, maya becomes associated with the sorts of deception and trickery that a magician employs in order to create an illusion. For example, the ability of the various gods to appear in alternate forms is attributed to their skillful use of maya.

Maya is not limited to the gods, however, as their evil opponents, the Asuras, also have the ability to call upon maya. Indra's primary adversaries, the serpent Vrtra and Susna, call upon maya in order to gain their malevolent powers. As could be expected, the Asura's maya often involves the aforementioned trickery. Later passages such as Atharva Veda 8.10.2 and Satapa Brahmana 2.4.2.5 portray maya as the esoteric power or knowledge which characterizies the asuras. In these later verses, maya is power rooted in wisdom and intellectual pursuits, and exists idependent of morality, since it can both benefit or degrade human welfare. Some early texts also attribute maya to human kings, and on some occassions the power of sacrifice is referred to as maya.

Upanishads

The view of maya put forth in the Upanishads, early commentaries on the Vedas, serves as an important segue between the Vedic conception of maya and that which would come to dominate Hindu philosophy and mythology. The Svetsara Upanishad in particular focuses upon reformulating the older Vedic conceptions of maya. Here it is claimed that the mahesvara (or "Great Lord", who is identified in this text as Shiva) projects the physical world out of the ineffable, pantheistic substrate known as Brahman. Maya is the power which brings all reality into being as it is perceived by human consciousness. Therefore, all the particular things contained within this material world are products of maya. These particulars detract from the perception of pure, unadulterated Brahman, and therefore maya comes to be perceived as a negative entity. The soul itself (or atman), which is conceived of as divine in its own right within the Upanishads, is confined by maya's multiplicity of forms. However, the Svetsara Upanishad also prescribes a remedy for the souls entrapment within maya: through meditation upon mahesvara, one can acheive union with him and enter into his being. This suggestion would have considerable effect on many later schools, particularly those of Vedanta.

Devotional Hinduism

Later movements in devotional Hinduism came to conceive of particular deities as the sole object of their monotheistic worship, primarily the gods Shiva and Vishnu. Mythologies describing the mythical history of each god tends to conceive of their actions as examples of the operation of maya. One of the most famous accounts of the action of Maya comes from the Matsya Purana, where Vishnu illustrates the significance of maya for the great sage Narada...

This story provides insight into the undergirding philosophy of theistic Hindu doctrine: that is, the phenomenal world is simply an emanation of divine energy which has been filtered through maya. Maya is both all-consuming and attractive, representing the ability of the supreme divinity to create multifarious material forms. This creative ability is commonly related to God's feminine aspect, and has been called Sakti, or energy. Maya, then, is commonly considered by theistic Hindus to be an indispensible part of God's feminine aspect. For example, Saiva Siddhanta conceives of maya-shakti as exemplary of Shiva's concern for humans that they should exit the cycle of samsara. That is, without such energy, god would remain pure and rarified such that the physical world never would be created. Maya has been personified as Mahamaya, a great goddess responsible for the creation of the physical world who is often considered a form of Parvati or Durga, the consort of Shiva.

In Hinduism, Maya must be seen through in order to achieve moksha (liberation of the soul from the cycle of death and rebirth) - ahamkar (ego-consciousness) and karma are seen as part of the binding forces of Maya. Maya is seen as the phenomenal universe, a lesser reality-lens superimposed on the one Brahman that leads us to think of the phenomenal cosmos as real. Maya is also visualized as part of the Divine Mother (Devi) concept of Hinduism. In the Hindu scripture 'Devi Mahatmyam,' Mahamaya (Great Maya) is said to cover Vishnu's eyes in Yoganidra (Divine Sleep) during cycles of existence when all is resolved into one. By exhorting Mahamaya to release Her illusory hold on Vishnu, Brahma is able to bring Vishnu to aid him in killing two demons, Madhu and Kaitabh, who have manifested from Vishnu's sleeping form. Shri Ramakrishna often spoke of Mother Maya and combined deep Hindu allegory with the idea that Maya is a lesser reality that must be overcome so that one is able to realize his or her true Self.

Bhagavad Gita

The Bhagavad Gita is a famous poetic account of a chariot-ride shared by Krishna, an avatar of Vishnu and Arjuna, a reluctant warrior. In the text, Krishna explains that although he is actually the transcendent god Vishnu in reality, he is able to become immanent in the physical world through the power of maya. The Bhagavad Gita reiterates the Svetsara Upanishad when it stats that maya, in its production of the physical world, deprives human beings of insights into the true nature of the universe. The text suggest that those who put their faith in god can transcend maya and realize god's essential nature. This prescription for salvation would come to have great effect on the devotional bhakti movement which arose in midieval India and has persisted until today.

Advaita Vedanta

Shankara (788-820 C.E.), founder of the Advaita Vedanta ("non-dualist") philosophy, elaborated the notion of maya introduced in the Upanishads. For Advaitans, maya is believed to be an illusion, a veiling of the true, unitary Self Atman, which is absolutely equivalent with the Cosmic Spirit also known as Brahman. Since Brahman is one and indivisible, then any perception of plurality is erroneous. For Shankara, the entirety of the universe except for the highest, indescribable form of Brahman, is an illusion (or maya). Perceived differences between Brahman and the individual soul are created by the erroneous perception of particulars in the physical world engendered by maya. Since Brahman is the only truth, Maya cannot be true; however, since maya causes the material world to be perceived, it cannot itself be fully untrue. Hence Maya is described as indescribable. However, maya can be destroyed through the perception of Brahman with the transendental knowledge. Shankara and the Advaitans claimed that when maya combines with Brahman, Ishvara, the supreme personal god who creates, maintains and destroys the universe, appears. Although this personal god was still divine, Shankara claimed it paled in comparison Brahman without qualities. Once an individual eschews all distinctions of the illusory particular things created by maya, including that between humanity and Ishvara, Shankara believed they could then come to realize that atman is Brahman. Only then can they escape maya and merge into oneness with Brahman.

Many philosphies or religions seek to "pierce the veil" in order to glimpse the transcendent truth, from which the illusion of a physical reality springs, drawing from the idea that first came to life in the Hindu stream of Advaita. Closely related is Visistadvaita Vedanta ("qualified non-dualist") founded by mystic saint Ramanuja (1017-1137 C.E.). The Visistadvaitan position holds that individual souls are only partly and not wholly identical with Brahman, that is, they are but a small part of Brahman, and are subordinate to and dependent upon the supreme spirit. Ramanuja stressed that the soul, then, could only be liberated through complete surrender to Ishvara by way of bhakti. Thus, Ramanuja emphasized the reality of maya and its transformations as opposed to its illusory quality. Ishvara, he claimed, was by no means invalidated by the fact it was created through contact of Brahman with maya.

Two polar aspects compose maya, first avidya, or ignorance, and secondly vidya, or knowledge. Avidya leads human beings away from god and toward imprisonment by materials, while vidya leads to the realization of god and can be cultivated through virtuous spirituality. Both of these realms, however, are relative, and can be transcended through realization of brahman.

Maya in Hindu Mythology

Maya is also the name of an Asura, who was the father-in-law of the Lord of Lanka, Ravana and the father of Mandodari. He is the archnemesis of Vishwakarma, the celestial architect of the Gods. His knowledge and skills are compatible with Vishwakarma. When Lanka was destroyed by Hanuman, it was the King of Demons, Maya, who had re-installed the beauty of that Island Kingdom.

Maya as the Goddess

In Hinduism, Maya is also seen as the illusory form of Devi, the Divine Goddess. Her most famous explication is seen in the Devi Mahamaya, also known as Candi or Abhaya, which is said to spring from the Devi Sukta passage of the Vedas.

Essentially, Mahamaya (great Maya) both blinds us in delusion (moha) and has the power to free us from it. Maya, superimposed on Brahman, the one divine ground and essence of monist Hinduism, is envisioned as one with Kali, Durga, etc. A great modern (19th century) Hindu sage who often spoke of Maya as being the same as the Shakti principle of Hinduism was Shri Ramakrishna.

In the Hindu scripture 'Devi Mahatmyam,' Mahamaya (Great Maya) is said to cover Vishnu's eyes in Yoganidra (Divine Sleep) during cycles of existence when all is resolved into one. By exhorting Mahamaya to release Her illusory hold on Vishnu, Brahma is able to bring Vishnu to aid him in killing two demons, Madhu and Kaitabh, who have manifested from Vishnu's sleeping form. Sri Ramakrishna Paramahamsa often spoke of Mother Maya and combined deep Hindu allegory with the idea that Maya is a lesser reality that must be overcome so that one is able to realize his or her true Self.

Maya in Sikhism

In Sikhism, maya (the world as you normally perceive it) is said to be no more manifest than a dream. The Sikh concept is in line with Vedanta. Sikhism, as well as many other paths of spirituality, state that the world is like a dream, and there is nothing in it which is yours. (This last sentence has been translated right from the Guru Granth Sahib). An example of this is when our dreams feel so solid and real, but how will we know if we're dreaming if we do not wake up the next morning? What can a person actually call "MINE" in the temporary existence of a life spanning three-quarters of a century?

However, maya is not said to be an unimportant aspect of life. Both 'miri' (temporal) and 'piri' (spiritual) are said to be of equal importance to human beings. The key to a happy life, according to Sikhism, is knowing how to live the right balance between these two realms of existence.

Concepts analogous to Maya in popular culture

A modern concept that illustrates Maya / Illusion is the science-fiction movie "The Matrix". Everything in The Matrix is believed to be real, until the character Neo wakes up, and sees that it's just a dream world. The movie points out that one never knows he is asleep until he wakes up.

Concepts analogous to maya in other religions

Some dialogues of Plato also contain ideas reminiscent of maya, especially the famous "Allegory of the cave".

Arthur Schopenhauer uses the term "Veil of Maya" to describe his view of The World as Will and Representation.

A Course in Miracles regards the perceptual world as an illusion. Its metaphysics comes close to Advaita Vedanta.

See also

External links

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