Maya

From New World Encyclopedia

Maya (Sanskrit māyā, from "not" and "this"), in Indian religion, is a multifarious term describing three interrelated concepts: 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, 3) the illusion that the phenomenal world of separate objects and people is the only reality. In early Vedic mythology, maya was the power with which the gods created and maintained the physical universe. With the onset of the more speculative Upanishads and eventually the school of Advaita Vedanta, maya came to refer to the illusion of the worldly realm as it related to Brahman, the supreme cosmic principle. Each physical object, as well as each independent ego-consciousness, is deemed illusory when considered in the monistic context of Brahman. In this tradition, it is a mistake, albeit a natural one, to believe that maya represents permanent reality, and such an understanding must be eschewed in order to liberate the soul from reincarnation and karma. Similar conceptions of maya are held within Mahayana Buddhism and Sikhism.

Maya in Hinduism

Vedas

Maya is introduced in the Rg Veda, referring to the power which divine beings possessed which allowed them to assume various material forms and to create natural phenomena. For instance, Varuna, the god who represents the moral unity of the universe, employs maya in order to perform his celestial duties:

This great magic-work (maya) of renowned spiritual Varuna will I proclaim loudly; of Varuna, who standing 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 precise 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 more specified aspect of maya: its 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. Many of Indra's primary adversaries, inlcuding the notorious serpent Vrtra, call upon maya in order to gain their malevolent powers. As could be expected, the Asura's maya often involves the aforementioned trickery. Later scriptural passages such as Atharva Veda 8.10.2 and Satapa Brahmana 2.4.2.5 portray maya as the esoteric power or knowledge which characterizes the asuras. In these later verses, maya is the power rooted in wisdom and intellectual pursuits, and exists idependent of morality, since it can both benefit or hinder human welfare. Some early texts also attribute the powers of 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 transitional phase between the Vedic conception of maya and that which would come to dominate later Hindu philosophy and mythology. The Svetsara Upanishad in particular focuses upon reformulating the older Vedic conceptions of maya, presenting it as the means by which the phenomenal world is emanated from Brahman. 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 substrate of the universe 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 also confined from realizing its true nature by maya's multiplicity of forms. However, the Svetsara Upanishad also prescribes a remedy for the atman's 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 later philosophical schools, particularly those of Vedanta.

Hindu Mythology

Later monotheistic movements in devotional Hinduism came to conceive of particular deities as the sole object of their worship, primarily the gods Shiva and Vishnu. Mythologies recounting the history of each god tend to conceive of their actions as examples of the operation of maya. One of the most profound accounts of such mayic activity comes from the Matsya Purana, where Vishnu illustrates the significance of maya for the great sage Narada as a reward for his asceticism. Vishnu commands that Narada dive into a river, which he does, descending to the bottom. Here he transforms into a young girl. This girl grows into a princess and marries a young prince, living happily for many years. They eventually become king and queen, and rule peacefully until enemies invade the kingdom. In the subsequent battle, the queen's husbands, father, son and grandsons fall to their deaths. In accordance with tradition, the queen agrees to be suttee and throws herself upon her husband's funeral pyre, allowing herself to be burned alive. Her soul ascends from her body, until it passes through the surface of the river and returns to the form of 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. Vishnu, as it were, simply dresses himself in maya as if it were a garment for purposes of taking shape for the eyes of mortals.

Maya is particularly attractive to humans in both its all-encompassing nature, and its representation of the divine ability to create multifarious material forms. This creative ability is considered by theistic Hindus to be an indispensible part of God's feminine aspect, and has been called his Sakti, or energy. 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, and all time and space would have never come into existence. The feminine aspect of maya has been personified as Mahamaya ("great Maya"), a great goddess responsible for the creation of the physical world. This aspect of Maya is also visualized as the illusory form of Divine Mother (Devi). She is perpetually smiling, fickle, and seductive, having dominion over all of physical reality. Essentially, Mahamaya blinds humans in delusion (moha) while also possessing the power to free us from it. In the Hindu scripture 'Devi Mahatmyam,' Mahamaya is said to cover Vishnu's eyes in divine sleep (or Yoganidra) 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 arisen from Vishnu's sleeping form. In later times Mahamaya is often considered a form of Kali or Durga, the consort of Shiva who presides over magic and spells.

Bhagavad Gita

The Bhagavadgita is a famous poetic account of a chariot-ride shared by charioteer Krishna, an avatar of Vishnu, and Arjuna, a reluctant warrior about to enter battle. In the text, Krishna explains that although he is in actuality the transcendent god Vishnu, he is able to become immanent in the physical world through the power of maya. Thus, maya has a positive aspect in its ability to spawn Vishnu's avatars who come to the aid of humanking through the promulgation of dharma. However, the Bhagavadgita also reiterates the Svetsara Upanishad when it states that maya is a negative concept, as its production of the physical world deprives human beings of insights into the true nature of the universe. The text suggests 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 medieval India, and has persisted until today.

Advaita Vedanta

Shankara (788-820 C.E.), founder of the Advaita Vedanta ("non-dualist") school of philosophy, elaborated upon the notion of maya introduced in the Upanishads. For Shankara, maya is believed to be an illusion, a veiling of the true, unitary Self Atman, which is absolutely equivalent with the Cosmic Spirit known as Brahman. The entirety of the universe except for the highest, indescribable form of Brahman, then, is an illusion created by maya. Perceived differences between Brahman and the individual soul are created by the perception of particulars in the physical world engendered by maya. Since Brahman is one and indivisible, then any perception of plurality is erroneous. However, since maya causes the material world to be perceived, it cannot in itself be fully untrue.

Shankara identified two polar aspects which compose maya: firstly avidya, (ignorance) and secondly vidya (knowledge). Avidya leads human beings away from god and toward imprisonment by material objects and the egoistic assertion of individuality. Meanwhile vidya leads to the realization of god and can be cultivated through virtuous spirituality. Both of these realms, however, are relative, including the realization of God. Shankara and the Advaitans claimed that when maya combines with Brahman, the supreme personal god also known as Ishvara, appears. Although this personal god with characteristics is still divine, Shankara claimed it paled in comparison the supreme Brahman without qualities. Once an individual eschews all distinctions of the illusory particular things created by maya, including that distinction between humanity and Ishvara, Shankara believed they could then come to realize that atman is Brahman. Only then can individuals escape maya and merge into oneness with Brahman.

Drawing upon these ideas which originated among Shankara and the Advaitans, many Hindu traditions have sought to pierce the veil of maya in order to obtain a glimpse the transcendent truth from which the illusion of a physical reality springs. Closely related is Visistadvaita Vedanta ("qualified non-dualism"), which was 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. In making this claim, Ramanuja emphasized the reality of maya and the numeorous transformations for which it is responsible 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. Many other contemporary Hindu philosophies take a similar stance toward the doctrine of maya, typically interpreting that it does not suggest a forthright denial of reality of the world. Rather, maya is interpreted by these philosophers to suggests that the nature of human experience is ultimately subjective.

Maya in Buddhism

Philosophically speaking, while Hinduism mostly conceives of the illusory maya as an identification of plurality within the absolute, Mahayana Buddhism conceives of the physical world as a sustitute of sort for the true nature of reality. Here maya refers to the deceptive and continually changing impermanent world of appearances and forms, which an unenlightened individual accepts as the only reality. This world exists in contrast to the immutable and ineffable absolute, the dharmakaya. All worldly processes caused by hide the void nothingness that permeates the whole of reality.

However, this conception of maya does not mark the world as an utterly meaningless realm of petty illusions, as is explained by philosopher Nagarjuna. Nagarjuna differentiates between two levels of reality: first paramarthika, the true and ultimate realm, and secondly vyavabarika, or the everyday world in which we persist and must find salvation. The Zen tradition also notes that it is not a form of self-deception to acknowledge the physical world as real; however, the deception occurs when one assumes the physical world to be the only permanent reality. In this tradition, as well as in Mahayana, nirvana and the world of maya are simply intellectual distinctions, and actually are one and the same entity. The realization of nirvana is based upon recognition of the impermanent nature of the form world. Through realization of the singular identity of maya and bodhi (or "enlightenment"), one can escape the bondage of the material world.

It should also be noted that in Buddhist mythology, Maya is the name given for Buddha's mother. This no doubt draws upon the term's creative and connotations, figuring maya as the infinitely fecund universal womb which births all transitory worldly forms.

Maya in Sikhism

In Sikhism, maya refers to the world as it is normally perceived. Sikhs conceive this world to be no more manifest than a dream. The Guru Granth Sahib states that, as in a dream, there is nothing in the physical world which anyone can truly identify as their own. Even though dreams may feel genuinely tangible, the dreamer cannot affirm them as dreams until they awaken. Thus, human beings must seek God in order to escape the grasp of maya. In this way, the Sikh formulation of maya is comparable with that of Vedanta. However, Sikhs do not denounce the world of maya and classify it as an unimportant aspect of life. Both 'miri' (the temporal world) and 'piri' (the spiritual world) are said to be of equal importance to human beings. The key to a fulfilling life, according to Sikh teachings, is to maintain the proper balance between these two realms of existence.

References
ISBN links support NWE through referral fees

  • Friedrichs, Kurt. "Maya." In The Encyclopedia of Eastern Philosophy and Religion. Schumacher, S. & Woerner, Gert, eds. Boston: Shambhala, 1994. 223-224. ISBN 0-87773-433-X
  • Goudriaan, Teun. "Maya." Encyclopedia of Religion. Mercia Eliade, ed. New York: MacMillan Publishing, 1987. 297-298.
  • Knappert, Jan. Indian Mythology. London: Diamond Books, 1995. ISBN 0261666541
  • Yocum, G.E. "Maya." In The Perennial Dictionary of World Religions, Keith Crim, ed. San Francisco: Harper San Francisco, 1989. 469-471. ISBN 0-06-061613-X

See also

External links

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.