Maya From Esamskriti

6/27/22, 7:04 AM eSamskriti
Appearance and Reality- Concept of Maya

By T.N.Sethumadhavan
December 2009
[email protected] (mailto:[email protected])
Doctrine of Maya

The doctrine of Maya forms one of the pillars of the Vedanta philosophy.
It is often interpreted as to mean illusion. Although such interpretations
might have some relevance in the course of the development of its
principle, in Vedanta its meaning goes much beyond illusion. The
historical process of evolution of the meaning of the word “Maya” starts
from the Rig Vedic period down to the times of Sankara, when it acquired
a rigid and technical sense, which survives even to-day.

Vedas

In the Rig-Veda the chief meanings assigned to the word “Maya” are
“power" (Prajna, knowledge) and "deception" (Kapata). It is noticed that
wherever it means “power” the idea of “mystery” necessarily goes with it
i.e., it does not mean any "physical" power, but "a mysterious power of
the will" which would translate into such Sanskrit expressions as
Sankalpa Sakti or Iccha Sakti.

Certain inexplicable things or results are produced by this mysterious

will-power, and these being extra-ordinary by their very nature may be
said to be beyond the ordinary human understanding which is apt to be
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"deceived" by such phenomena. Hence, the idea of "mysterious will

power" and “deception” came to be associated with the word “Maya”.

The word “Maya” is derived from “ma”, to measure or by which is
measured, meaning thereby, that illusive projection of the world by which
the immeasurable Brahman appears as if measured. The same root
gives further the sense of “to build” leading to the idea of "appearance"
or illusion. Thus, the word “Maya" meant in the Rig-Veda supernatural
power, mysterious will-power, wonderful skill, and that the idea of the
underlying mystery, illusion or magic being more and more emphasized
later on till in the time of Sankara when it was firmly established. Another
interpretation of the word is the term maya denoting “ma” not and “ya’
this i.e. not this what is seen, an expression implying illusion is that which
gives the impression of being something it is not.
Upanishads
The view of Maya put forth in the philosophical Upanishads serves as an
important transitional phase between its Vedic and Mythological
conceptions. Isha tells us that the veil which covers the truth is golden,
so rich, gaudy and dazzling that it takes away the mind of the observer
from the inner contents. Katha says how people live in ignorance and
thinking themselves wise, move about wandering, like blind men leading
the blind. Chhandogya tells us that the Atman is the only Reality;
everything else is merely a word, a mode and a name. Brhadaranyaka
Upanishad says ‘The Lord on account of Maya is perceived as manifold.’
Svetaswatara Upanishad in particular identifies Maya with nature when it

says ‘Know nature to be Maya and the ruler of Maya to be the Lord
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Himself.’ It describes God as a Mayin who creates this world by His

power. 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
substrata of the universe known as Brahman.
Hindu Tradition
Later devotional Hinduism came to conceive of particular deities as the
sole object of their worship, primarily the gods Shiva and Vishnu and
recount their actions as examples of the operation of Maya. We have
already seen such power in the story of Narada and Krishna narrated in
the beginning. Maya is considered by Hindu theism to be an
indispensable part of God's feminine aspect, and has been called his
Shakti, or energy. The feminine aspect of Maya has been personified as
Maha Maya (great Maya), a great goddess responsible for the creation of
the physical world. This aspect of Maya is also visualized as the form of
Divine Mother (Devi).
Gaudapada
With the advance in thought, the principle of unity attracted more and
more attention, so much so that as early as in the Rig-Veda we find
statements such as “ekam sad vipra bahudha vadanti " i.e., the wise
speak of the One Being under various names, the multiplicity was felt to
be due to a mode of speech only, not real in itself which subsequently
came to be expressed by Sankara as "brahma satyam jagan mithya Jivo
brahmaiva naparah." i.e. Brahman is the only Reality ; the world is
ultimately false ; and the individual soul (Atman) is non-different from
Brahman .
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While Sankara synthesized all these forms of thought into a single whole
with the help of the Sruti as well as reason. Before him was another
great Advaitist, Gaudapada who was honored as the teacher of
Govindayogindra who himself was the teacher of Sankara. He has left to
us one of the most wonderful expositions of the fundamentals of
Advaitism, called "Karikas on the Mandukya Upanisad."
The Karika is the first available systematic treatise on Advaita Vedanta.

Although Gaudapada’s philosophy is based on the Upanishads,
particularly on Mandukya, as well as logic and reasoning, he is also
much influenced by Mahayana Buddhism. His philosophy as reflected in
the Karika is an extreme form of Advaita, emphasizing the non-dual
Reality behind this apparent diversity. Amongst the four sections of the
Karika, the last one viz.Alatashanti Prakarana (Quenching the fire brand)
gives the example of a fire brand or lighted torch (alata) when moved
around fast creates an optical illusion like a circle of fire though no such
circle really exists. Gaudapada compares the illusory nature of the world
to this imaginary circle of fire. The conception of Maya as developed by
Gaudapada was subsequently elaborated by Sankara.
Sankara’s contributions on the question of Maya

According to Advaita Vedanta, Brahman is the only Reality. This
Brahman appears to us as the universe of multifarious names and forms
because of our ignorance of Brahman, in the same way as a rope, when
not recognized as such due to dim light, appears as a snake. This
ignorance is also known by the names 'Nescience' and 'Maya'.
In his commentary on the Kathopanishad Sri Sankara says: "Alas, how
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unfathomable, inscrutable, and variegated is this Maya, that every

creature, though in Reality identical with the supreme Being and even
when taught so, does not grasp that fact and does not recognize himself
as the supreme Self, while, even without being told, he accepts as his
Self the not-Self, namely, the aggregate of body and senses and thinks, 'I
am the son of so and so', though these (the body, senses, etc.) are only
objects (of perception) like pots, etc. Verily, they are being deluded by
the Maya of the supreme Being so much that every one moves again
and again (through the unending cycle of birth and death)".
In Vivekachudamani Sankara points out that Maya is the power of the

Lord. It is without beginning, is made up of the three gunas and is
superior to the effects as their cause. It is to be inferred by one of clear
intellect only from the effects it produces. It is that which brings forth this
whole universe. Maya is neither existent nor non-existent nor partaking
of both characters; neither same nor different nor both; neither
composed of parts nor an indivisible whole nor both. It is most wonderful
and cannot be described in words.
In Mayapanchakam, a work consisting of five stanzas, Sri Sankara

brings out how Maya makes incompatibles appear together and is adept
at making the impossible happen.
Sankara’s Tattva-Bodha, a basic textbook of definitions on Vedanta gives

a very precise definition of maya as ‘depending on Brahman for its
existence is maya which is of the nature of the three gunas viz.sattva,
rajas and tamas’. Based on the above definitions the nature of maya can
be summarized as:
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1. Brahmasraya - That which has Brahman as its substratum

2. Trigunatmika - Made up of the three gunas
3. Anirvachaniya - Indescribable
4. Jnana Virodhi - Antagonistic to knowledge,
5. Bhavarupa - Positive
6. Viksepa & Avarana Sakti – Projecting and concealing powers and
7. Anadi –Beginningless
Sankara’s philosophy at the back of these definitions is that this finite,

mortal, ever-changing world that we see around us is born out of Maya
alone and the basic truth is one only, advaita. The one without a second!
This One Reality called Brahman appears as the many, the Absolute to
have become the Relative, due to the peculiar, indefinable, factor called
Maya inhering in Brahnman itself.
Just as semi-darkness hides the real nature of a rope lying on the road
as a rope and instead projects it as a snake which is not there so also
Maya conceals the true nature of Brahman as Sat-Chit-Ananda (by its
avarana sakti) and projects on that base, this manifold universe (by its
viksepa sakti). The creation and multiplicity are due to Maya. Through its
influence names and forms are falsely superimposed upon Brahman. As
long as one sees the duality, one is dwelling in the realm of ignorance or
avidya or Maya.
Even as a light reveals the rope thereby dispelling the appearance of a

snake, removing all the fear, in the same way, jnana or right knowledge
removes the illusion brought about by Maya.
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Maya is also described in the scriptures by various other terms like

prakriti, ajnana, sakti, nature, illusion, nescience, ignorance etc. Under its
influence the Self, which is the same as immortal Brahman, regards Itself
as an embodied being and experiences the suffering and miseries of the
world. With the help of Maya, but retaining control of it, Brahman appears
as an avatar or incarnation in order to subdue the power of inequity and
establish righteousness.
It must be understood that the very purpose of spiritual discipline is not to

establish Maya but to cross over Maya and know one’s own real divne
nature. Bhagavan Sri Krishna promises in the Bhagavad Gita to take all
of us through this very Herculean process.
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6/27/22, 7:04 AM eSamskriti

Appearance and Reality- Concept of Maya

Doctrine of Maya

Certain inexplicable things or results are produced by this mysterious

"deceived" by such phenomena. Hence, the idea of "mysterious will

Svetaswatara Upanishad in particular identifies Maya with nature when it

Himself.’ It describes God as a Mayin who creates this world by His

The Karika is the first available systematic treatise on Advaita Vedanta.

Sankara’s contributions on the question of Maya

In his commentary on the Kathopanishad Sri Sankara says: "Alas, how

unfathomable, inscrutable, and variegated is this Maya, that every

In Vivekachudamani Sankara points out that Maya is the power of the

In Mayapanchakam, a work consisting of five stanzas, Sri Sankara

Sankara’s Tattva-Bodha, a basic textbook of definitions on Vedanta gives

1. Brahmasraya - That which has Brahman as its substratum

Sankara’s philosophy at the back of these definitions is that this finite,

Even as a light reveals the rope thereby dispelling the appearance of a

Maya is also described in the scriptures by various other terms like

It must be understood that the very purpose of spiritual discipline is not to

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