Maya

Pritam Singh Kohli

ChardiKalaa Gurbani Vichaar

March 29, 2015

Abstract

The Term Maya occurs in SGGS hundreds of times which enables one to explore its various aspects, dimensions, features, functions, and roles etc. The Presentation will explore interactively with Saadh Sangat some of the important topics listed below along with those likely to be raised during discussions. 1. What is Gurmat’s conception of Maya? 2. What is the metaphysical thought on which it is based? 3. Who created Maya? 4. What was the purpose for Maya’s creation? 5. Did Gurus used the term as in earlier traditions? 6. If not, how did they expand its application and enriched the concept? 7. Use of metaphors and specific expressions? 8. Linkage with other metaphysical concepts? 9. Through which means does Maya function? 10. Which are its malignant influences? 11. How to escape or dispel those influences?

Preliminary Comment MAYA HAUME IN Overlapping themes ਇਹ ੁਸਰੀਰ ੁਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਵਿ ਹਉਮੈ ਦੁਸਟੀ ਪਾਈ ॥ This body is the puppet of Maya. The evil of egotism is within it. ਸਬਦ ੇਹਉਮ ੈਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮ ੁਜਾਇ ॥ Through the Shabad, egotism is conquered and subdued, and the illusion of Maya is dispelled. ਹਉਮ ੈਮਾਵਰ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਮਾਇਆ ਮੋਹੁ ਿੁਕਾਿਵਿਆ ॥੧॥ Subduing your ego, you shall find a lasting peace, and your emotional attachment to Maya will be dispelled. ਹਉਮ ੈਮਾਇਆ ਮਹਾ ਵਬਖ ੁਖਾਇ ॥ In egotism and Maya, they are eating toxic poison.

Topic 1: Gurmat’s Conception of Maya

• Maya - grand illusion, a deception concealing reality. Reality manifests into many, illusion of Maya begins. • God Himself spread Maya, and Himself, beholds it. Keeps Himself detached from diverse forms.

– Apni maya ap pasari apaih daykhanhara. Nana rup dharay baho rangi sabh tay rahai niara. p. 537

• God's manifestation into forms causes Maya. Creation manifest God, Maya conceals His glory-absolute nature. He draws veil over His face and hides Himself . • Essence of all One Reality, outside of our senses. All selves imagine separate and self-existent; They imagine engaged in self-maintenance. Forget coming from same Source of sustenance.

Gurmat’s Conception of Maya (2)

Namdev ji: Maya, with manifestation, deludes all. Maya chitr bechitr bimohit - sggs p. 485.

God creates phenomenal world through Maya-it is mystery. God creates it in a mysterious way. Maya is God's shadow, evolving out of three strands.

Tin guna ik sakat upaaeya - p. 868.

These create, preserve, and destroy all creation. Eka mai jugat veahi - sggs 7.

Nature of strands not revealed through knowledge. Maya alluring man gets bewitched by it .

Eh maya jit har visrai ….P.921 sggs.

Maya creates delusion, leading one astray. Eh maya mohni ji ayt bharam bhulaeaa. sggs p. 918

Gurmat’s Conception of Maya (3)

Such a maya God created that she devours all. Aisi Istri ik Ram upa-i…..sggs p. 394

World magic show. Nothing to help save your soul.

Eh jo duniya sehar maila…sggs p. 727

God created illusory universe as His play He enacts and beholds. When He closes play, then He alone is.

Jaih aap racheo parpanch akar…sggs p. 292

By transcending strands of Maya attain perfection.

Raj gun tam gun sat gun kahiai eh teri…sggs p. 1123.

Topic 2: Sikh Metaphysical Thought • Metaphysics is the study of being and existence – Ontology. Speculative

venture of human mind. Covers: nature of Ultimate Being, of creation, of universe; realization of such reality by human being.

• Absolute Reality can only be. apprehended by intuitive vision - Darshana(actual vision) . The Absolute has no form, colour, signs, marks, shape, lines, or hue. The Absolute is all; it is total; nothing, exists outside it and nothing can go outside of it; • Gurus conception of Absolute Truth is based on mystical experience and

darshana. Experience of reality is state of feelings and affections rather than a state of intellect. No rational account of the Absolute can be given either by Vedas or by Semitic texts. Only face to face experience with the Absolute that can reveal the mystery.

a) Tu varna chehna bahra, har dise hajar jahra, Adi Granth, p. 74. b) Bed kateb sansar habhahu bahra. Nanak ka patshah dise jahra, Adi

Granth. c) Chakar chehan ar baran jat ar pat nahin jeh. Dasam Granth.

Sikh Metaphysical Thought (2)

One who has experienced the Ultimate need not prove its nature and existence. Kabir charan kamal ki mauj ko keh kaise unman. Kehbe ko sobha oahin dekha hi

parvan, Adi Granth, p. 1370. Truth filling their mind grew out of intuitive experience and illumined their entire life. THE MONISTIC CONCEPTION OF REALITY Opening sentence in Adi Granth deals wth Ultimate Reality that One alone exists eternally.

Ek Onkar Satnarn Karta Purukh Nirbhau Nirvair Akal Murat Ajuni Saibhan Gurprasad, Adi Granth.

Before creation, He alone exists ; in creation, He alone exists ; after dissolution He alone exists. He alone is the creator, the sustainer and the destroyer ; none else exists. Numeral One, implies the Sikh belief in monism and unity of God. This is the basis of Sikh monotheistic metaphysics. In the pre-cosmic state the Transcendental Being was in cease­less trance or deep Samadhi. There was none except the Eternal One.

How Problem of Maya Arises

• It arises when transcendent (nirgun) is individuated from The immanent (sargun). Consequently, the latter is considered as the sole reality. This is an important element of the Sikh view of maya. In Sikhism there is no dichotomy between transcendent and immanent - subtle and gross.when gross aspect is considered as only reality, real essence (sace) ignored, it is maya (kuru). bin sace sabh kuru hai ante hoi binasu., Srirag M. V, p. 49

• Therefore, the only visible world (dristiman) is all illusory (sagal mithena) dristiman hai sagal mithena, Maru M. V, p. 1083

• Realize essence of spiritual love (prem ki sar) through His grace (nadari). All delusions (bharam) of maya are transcended by divine insight (dibdristi) within the self. Prem ki sar soi janai jisano nadari tumari jiu. dibdristi jagai

bharamu cukae, Maru M. Ill, p. 101

How Problem of Maya Arises (2)

• Thus maya is transformed into the self-manifestation of the Real. Unity is reflected in the manifest forms which constitute the dynamic aspect of the Real. It is haumai (egoity) which creates cleavage (duja bhaia) between the self and the Real. ਹਉਮੈ ਮਾਇਆ ਮੈਲੁ ਕਮਾਇਆ ॥ ਮਰਿ ਮਰਿ ਜੰਮਰਹ ਦੂਜਾ ਭਾਇਆ ॥ . M. III, p. 1046

• Fascinated by the material desires, it makes one oblivious of supreme personal unity. .Leads consciousness downwards by Maya resulting in diversity, delusion and duality .With guru's grace are attuned to the Real realize the Real in morass of Maya. ਰਲਵ ਛੁੜਕੀ ਲਗੀ ਰਰਿਸਨਾ ਮਾਇਆ ਏਹ ਮਾਇਆ ਰਜਰੁ ਹਰਿ ਰਵਸਿ ੈਮੋਹ ੁਉਪਜ ੈਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ ਕਹ ੈਨਾਨਕ ੁਗਿੁ ਪਿਸਾਦੀ ਰਜਨਾ ਰਲਵ ਲਾਗੀ ਰਰਨੀ ਰਵਚ ੇਮਾਇਆ ਪਾਇਆ ॥

Topic 3: Who Created Maya?

Maya created by Lord ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪਰਵਭ੍ ਕੀਨਾ ਆਪੇ ਭ੍ਰਵਮ ਭ੍ੁਲਾਏ ॥ Emotional attachment to Maya is created by my God; He Himself misleads us through illusion and doubt. ਇਵਨ ਮਾਇਆ ਤਰੈ ਗੁਿ ਬਵਸ ਕੀਨੇ ॥

This Maya has subjugated beings through the three qualities. ਆਵਗਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥

He made Maya subservient to His Will.

Topic 4: Purpose of Creation of Maya

• Creator’s purpose is His Lila, His play, His sport for its own sake, not for other ends. a) Ape jagat upaeda mere Govinda bar ap khelai bahu rangi jio, p. 174. b) Ape kotak kare anad choj. Ape ras bhogan nirjog, p. 291.

• Creator watches His sport. dissolves His creation and is again alone by Himself. Apan khel ap kar dekhai. Khel sankochai tao Nanak ekai, Ada Granth, p. 291 Bajigar dank bajaee sabh khalak tamase aee. Bajigar svang sakela apne rang rave akela.

• God created good and evil, other opposites through the instrument of triguni maya. a) Rajas, tamas and sattva are the three attributes of Maya. " b) Raj-guna, tamguna, satguna kahiai, eh teri sabh Maya. c) Chaothe pad ko jo nar chlnai, tin hi param pad paea", Adi Granth, p. 1123. d) Jeh ap racheo parpanch akar. Teho gun meh kino bisthar, p. 291

• Creation - prapancha of ego and vasnas deceiving jiva from goal of self-realisation. Men of various sorts, saints and shaitans are the players in this game of prapancha. • Lord watches sport to see saints and devotees defeat maya-be victorious.

Haungosaeen da pehalwanra, main gur mil uch dumalra, AdiGranthr p. 74. • Fight between egoistic self and universal self created by maya. The gurmukhs released from maya, while manmukhs lose fight.

Topic 5: Maya in Earlier Traditions

• Term maya - root ma meaning 'to form', indicate power of a god or demon. • Purpose- deceive, change form, trickery, magic, create illusions. • Doctrine of maya was developed in Upanishads and their commentaries. • Advaitic Maya with powers parallel to that of Brahman. • Gurus reject objectification of Maya in Vedantic theory. • Maya as independent creative power against spirit of bani. • Divine Ordinance governs the process of nature. • Nature recognized in bani as 'qudrat' of the Qddir.

Topic 6, 7: Enrichment of Concept Introduction

Gurus contributed to Maya’s enrichment, to covey message of ethico-spiritual life.

– Extended application of maya by adopting it as symbol in the conceptual framework of Bani. – Molding it to communicate image of evil and enhance meaning by:

1. Use of effective Metaphors like sarpni and number of others.

2. Use of specific Expressions. 3. Combination with other metaphysica issues. 4. Reinterpretation of term maya as used by earlier traditions.

Topic 6, 7: Enrichment of Concept Metaphors

• Metaphors of fly (makhi) Bhai Gurdas-Oankaar ik kaar kar. Makhi ik upaaee Maya

• she-serpent (sarpani)- ਨਦੀ ਉਪਕੰਵਿ ਜੈਸੇ ਘਰੁ ਤਰਿਰੁ ਸਰਪਵਨ ਘਰੁ ਘਰ ਮਾਹੀ It is like a tree-house near the bank of a river, with a serpent's den in that house.

• the beltlike rope (maikhali)- ਵਤਰਭ੍ਿਿ ਸਾਵਜ ਮੇਖੁਲੀ ਮਾਇਆ ਆਵਪ ਉਪਾਇ ਖਪਾਇਦਾ ॥

He fashioned the three worlds, and the rope of Maya; He Himself creates and destroys.

• one-Mother jeka mai:P.7 ਏਕਾ ਮਾਈ ਜੁਗਵਤ ਵਿਆਈ ਵਤਵਨ ਿੇਲੇ ਪਰਿਾਿੁ ॥

The One Divine Mother conceived and gave birth to the three deities

• the crimson-coloured suha-rang: P.221 ਲਾਲ ਭ੍ਏ ਸੂਹਾ ਰੰਗ ੁਮਾਇਆ ॥

Instead of the pale color of Maya, I am imbued with the deep crimson color of the Lord's Love

• the shadow-like (chhaya maya P 228 ਵਨਹਿਲ ਮਹਲੁ ਨਹੀ ਛਾਇਆ ਮਾਇਆ ॥

His Mansion is eternal and unchanging; it is not a mere reflection of Maya.

• the evil mother-in-law ਸਾਸੁ ਬੁਰੀ ਘਵਰ ਿਾਸੁ ਨ ਦੇਿੈ ਵਪਰ ਵਸਉ ਵਮਲਿ ਨ ਦੇਇ ਬੁਰੀ ॥

Baffling nature of maya-duplicity and illusoriness. beguilement, deception, treachery.

• The term sarpani is most cogent and representative symbol used for maya.

Topic 6, 7: Enrichment of Concept Use of Specific Expressions

To describe deceiving function to distract ignorant and gullible human beings. Mayd-moh, maya mamta mohini trikuti having three gunas, tribidh , maya rachnadhoh (the

undeceivable deceiver)

Other Expressions used are:

• Maya Jaal- Traps of Maya: ਮਾਇਆ ਜਾਲੁ ਪਸਾਵਰਆ ਭ੍ੀਤਵਰ ਿੋਗ ਬਿਾਇ ॥

Maya has spread out her net, and in it, she has placed the bait.

• Maya Chhal: ਹਵਰ ਸੰਵਗ ਰਾਤੇ ਮਾਇਆ ਨਹੀ ਛਲੈ ॥

One who is attuned to the Lord, shall not be enticed by Maya.

• Maya Agan-Fire- ਮਾਇਆ ਅਗਵਨ ਨ ਪੋਹੈ ਵਤਨ ਕਉ ਰੰਵਗ ਰਤੇ ਗੁਿ ਗਾਿਵਿਆ ॥੫॥

Fire of Maya does not affect those who are withLord's Love; They sing His Glorious Praises.

• Intoxication of Maya- : ਅਹੰਬੁਵਿ ਮਾਇਆ ਮਦ ਮਾਤੇ ॥

They are drunk with the wine of egotistical intellect and Maya.

From these phrases the paradoxical nature of maya becomes quite clear.

Topic 6, 7: Enrichment of Concept Combination with Metaphysical Issues

• Combination with other metaphysical issues like Subject-Object, God and man, Ignorance-knowledge, appearance-Reality etc. • Problem of maya is intimately linked with some of the other metaphysical problems, such as subject-object, appearance and reality, man and God, of knowledge and ignorance. Maya is variously described as a veil or curtain concealing reality: appearance of the phenomenal world as against things-in-themse!ves; the grand illusion or the cosmic principle of illusion. • For man vision is obscured by the spell of maya, manifold world comes as an illusory experience. Non-permanence of cosmic order is key to interpretation of Gurus concep­tion of maya. Maya’s existence at will of the Divine, and must disappear when He so ordains. • World of nature as maya incarnate, denying any special or extraordinary existence to maya. World exists as established by the Divine Will, and not product of maya. Order of nature is not to be considered an illusion, pure and simple. • World as qudrat of the Qadir whose creativity is not in doubt anywhere in the bani. Gurus present nature as an order of creation, with the immanent creative Spirit observing it. In Gurus cosmology cosmos is manifestation of the Unmanifest, embodiment of Real. The creative principle is symbolized as Oamkaar, Nam, as also the Qadir.

Topic 6, 7: Enrichment of Concept Combination with Metaphysical Issues (2)

• The order of nature that appears to the subjectivity of the individual is maya. Its essence, according to the bani, is not within the reach of the ego. When the inner vision is in tune with Real maya is dispelled, and self-illumination is attained.

ਮਾਇਆ ਮੋਹੁ ਪਸਵਰਆ ਪਾਸਾਰਾ ॥

Expanse of the Universe is attachment to Maya. • This view depicts maya at the height of objectivity. Maya as ignorance is that stands between man and reality, producing illusion. Gurus present maya from the objectivist as well as the subjectivist points of view.

1. Firstly, term maya denotes wealth-one owning it is Mayadhai castigated blind and deaf in bdni.

2. Secondly, attractions of the worldly life, are characterized as maya. 3. Thirdly, the phenomenal world or the universe itself is maya. Page 1029 sggs

• External world of sense and inference symbolizes maya as the object. Inner, mental world of man represents maya as the subject.

1. In Gurbani one subjective aspect of maya is man’s sensuous, possessive, egoistic nature. 2. Secondly human attachment with the world- moh-maya prevents man self-

transcendence. 3. Thirdly, the summit of maya's subjectivity is shown as ignorance , true character of

maya.

Topic 6, 7: Enrichment of Concept Combination with Metaphysical Issues (3)

• Gurbani presents both subjective and the objective aspects of maya. Gururs affirm natural world as real and true. It is product of God's creativity and cannot be dismissed as a mere illusion. God himself has assumed the manifest form of the cosmic order. Advaitic maya serves as the fundamental mode of existence with supreme powers. Conceived parallel to Brahman, both treated as beginnigless and beyond adequate expre­ssion. Gurus do not subscribe to extreme objectification of maya in the Vedantic theory. • Illusionism of maya-theory is replaced with principle of creativity and of self-manifestation. Maya as an independent creative power would be out of place with the spirit of Gur-bani. Only agency governing nature is nature itself as an embodiment of the Divine Ordinance Governing principle of nature is the Ordinance of the Divine, the hukam. All else is under the 'fear' of the One that is , fearless in Himself. • Nature is recognized in the bani in the form of 'qudrat' of the Qddir . Thrust of Gurbani is that world is real if Divine immanence is realized in it. It is false and unreal if we fail to observe Him residing in the natural order. Gurus teach man to adopt a way of life consistent with the intuitive vision of theistic immanence. Such a vision results in the ordering of the multiplicity of forms into a systematic unity. • World of plurality without a unifying principle of harmony is vision confined to sense experi­ence. Such vision is governed by the individuating influence of the human ego. Gurus constant reminder is of the limits imposed upon man by his native ignorance; They awaken him to spiritual truth of existence and its governing principle - Divine Will.

Topic 6, 7: Enrichment of Concept Reinterpretation of Maya

In Sikhism the term, maya, is retained but it is interpreted to cohere with Gurbani’s conceptual framework. Its meaning and import are entirely different. The Sikh view of maya in the Adi Granth follows mainly from the ideas about God and individual human ego. Puran Singh’s comments on earlier tradition (Puran Singh-Spirt of the Khalsa): The Upanishadic wisdom is in a fossilized condition. So the Guru rejects it entire; in fact, he does not notice it. For. no serious thinker and true lover of humanity would palm off this fossilized mentality of a bygone age as a leaven for the future when in the past it has had no healthy reaction at all on the people. In the Upanisads, and more so in the Vedanta, the Reality of the changing world is drastically underrated-man was at every step a pitiable target of mockery by maya. In theory and practice, this doctrine fully absolved man of any moral or other responsibility because he was without any significance and reality, a mere bubble in the Mayic play. This negation of human personality and responsibility and of its capacity for any meaningful growth and expression into fruitful institutions of all kinds leads to devastation of the human spirit. For Gurus the manifestations of the Real One are also Real. It may be pertinent to mention here that in Sikhism the phenomenal world is not absolutely real. It has degrees of the reality. Hence it is relatively real. Maya is primarily an epistemological error that reflects degrees of knowledge. For an ignorant person the manifest world considered as the only reality is illusion (maya) and for a gnostic it is partial manifestation of the dynamic Real.

Topic 6, 7: Enrichment of Concept Reinterpretation of Maya (2)

• Gurus concept of maya is based on intuitive realization. The Ik with an inherent inseparable sakti manifests itsef into the multiplicity just as the Sun can spontaneously split itself up into innumerable rays. These multiple forms are not eternal and the underlying self-revelatory unity and its sakti as essential and dynamic principle are eternal (anadi) .

ਅਗਮੁ ਅਨੰਰੁ ਅਨਾਰਦ ਆਰਦ ਰਜਸੁ ਕੋਇ ਨ ਜਾਣੈ ॥

The Lord is Inaccessible, Infinite, Eternal and Primordial; no one knows His beginning. • The maya as a dynamic aspect is real and its manifestations are evanescent. Cosmic process are delusive like the shadow of a cloud (badar kl chain). • The gurbani emphasizes that the evasive forms should not be taken as-absolute and

independent realities. These are to be accepted as the manifest forms of the Real. It is possible only when one realizes the mystic unity (sum samndhl). So its solution is ethico-epistemological

• In Sikhism maya indicates the ethico-spiritual development of the self that interprets degrees of partial manifestations of the elements. As the self simultaneously develops inwardly and outwardly, the gnosis of the ontological status of the elements is transformed into higher and higher degrees of coherence and inner harmony. At the apex the relatively real elements are seen as manifest elements of one spiritual continuum. Without realization of this internal relationship among the manifest elements, world of phenomena is maya.

Topic 6, 7: Enrichment of Concept Reinterpretation of Maya (3)

• Sankara's negative concept of maya as cosmic illusion was also in vogue. Guru Nanak re­interpreted the positive aspect of maya as an impersonal creative fiat of the Being. It is a dynamic aspect of the Ik. The divine energy (maya) gets itself involved in the manifest world (jagat). • In Sikhism the Ik being a dynamic Being, maya is closely related to creation or manifestation. Maya as a dynamic aspect is real and its manifestations are evanescent. Cosmic process are delusive like the shadow of a cloud (badar kl chaia).

ਮਾਇਆ ਰੰਗ ਵਬਰੰਗ ਵਖਨੈ ਮਵਹ ਵਜਉ ਬਾਦਰ ਕੀ ਛਾਇਆ ॥

The pleasures of Maya fade away in an instant, like the shade of a passing cloud.

• The gurbanl emphasizes that evasive forms should not be taken as-absolute and independent realities. These are to be accepted as the manifest forms of the Real. It is possible only when one realizes the mystic unity (sum samndhl). ਏਹ ੁਮਨੂਆ ਸੁੰ ਨ ਸਮਾਵਿ ਲਗਾਿੈ ਜੋਤੀ ਜੋਵਤ ਵਮਲਾਈ ॥੧੬॥

Their minds enter into the deepest state of Samaadhi, and their light is absorbed into the Light. ||16|| So its solution is ethico-epistemological.

• The primordial cause of the manifest world is the Creator per­meating as one Lord in all the elements . ਵਸਮਵਰ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਹਵਰ ਏਕੁ ਨਾਨਕ ਰਵਿ ਰਵਹਆ ॥੩॥ Meditate in remembrance on the Lord Master, He is the One, pervading and permeating all.

• The cause in Sikhism is a divine energy which creates and destroys all the manifest changing forms.

Dimensions of Maya Ignorance and Knowledge

ਪੂਰੇ ਗੁਰ ਕਾ ਹੁਕਮ ੁਨ ਮੰਨੈ ਓਹੁ ਮਨਮੁਖੁ ਅਵਗਆਨੁ ਮੁਿਾ ਵਬਖੁ ਮਾਇਆ ॥

One who does not obey the Hukam, the Command of the Perfect Guru - that self-willed manmukh is plundered by his ignorance and poisoned by Maya. ਬਵਨਤਾ ਵਬਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਵਗਆਨਤਾ ਲਪਟਾਿਏ ॥

In ignorance, I cling to the pleasures of woman and the joys of Maya. ਮਾਇਆ ਮੋਹੁ ਅਵਗਆਨੁ ਗੁਬਾਰੁ ॥

Attachment to Maya leads to the darkness of ignorance. ਕਾਟੇ ਅਵਗਆਨ ਭ੍ਰਮ ਮੋਹ ਮਾਇਆ ਲੀਓ ਕੰਵਿ ਲਗਾਇ ॥੨॥੪॥੨੩॥

The bonds of ignorance, doubt, emotional attachment and the love of Maya have been cut; God hugs me close in His Embrace. ||2||4||23|| ਮਾਇਆ ਮੋਵਹ ਪਲੇਵਟਆ ਅੰਤਵਰ ਅਵਗਆਨੁ ਗੁਬਾਰੁ ॥

He is wrapped up in emotional attachment and Maya, and within his being is the darkness of ignorance. ਮਾਇਆ ਕਾਰਨ ਵਬਵਦਆ ਬੇਿਹੁ ਜਨਮ ੁਅਵਬਰਥਾ ਜਾਈ ॥੩॥

For the sake of Maya and money, you sell knowledge; your life is totally worthless.

Dimensions of Maya Maya and Evil

ਇਹ ੁਸਰੀਰ ੁਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਵਿ ਹਉਮ ੈਦੁਸਟੀ ਪਾਈ ॥

This body is the puppet of Maya. The evil of egotism is within it. ਲੈਦਾ ਬਦ ਦੁਆਇ ਤੂੰ ਮਾਇਆ ਕਰਵਹ ਇਕਤ ॥

Gathering the wealth of Maya, you earn an evil reputation. ਲੋਭ੍ ਮੋਹ ਮਾਇਆ ਮਮਤਾ ਫੁਵਨ ਅਉ ਵਬਵਖਅਨ ਕੀ ਸੇਿਾ ॥

Greed, emotional attachment to Maya, possessiveness, the service of evil. ਪੰਿ ਵਬਕਾਰ ਮਨ ਮਵਹ ਬਸੇ ਰਾਿ ੇਮਾਇਆ ਸੰਵਗ ॥

The five evil passions dwell in the mind of one who is engrossed in Maya. ਕਰਤਬ ਕਰਵਨ ਭ੍ਲੇਵਰਆ ਮਵਦ ਮਾਇਆ ਸੁਤੇ ॥

They do their evil deeds, and sleep in the intoxication of Maya.

Dimensions of Maya Maya and Evil (2)

ਪੰਚ ਰਿਕਾਿ ਮਨ ਮਰਹ ਿਸੇ ਿਾਚ ੇਮਾਇਆ ਸੰਰਗ ॥ The five evil passions dwell in the mind of one who is engrossed in Maya. ਕਿਰਿ ਕਿਰਨ ਭਲੇਰਿਆ ਮਰਦ ਮਾਇਆ ਸੁਰੇ ॥ They do their evil deeds, and sleep in the intoxication of Maya. ਸਾਸੁ ਿੁਿੀ ਘਰਿ ਵਾਸ ੁਨ ਦੇਵ ੈਰਪਿ ਰਸਉ ਰਮਲਣ ਨ ਦੇਇ ਿੁਿੀ ॥ Maya, my mother-in-law, is evil; she does not let me live in my own home. The vicious one does not let me meet with my Husband Lord. ਜੋ ਮੋਰਹ ਮਾਇਆ ਰਚਰੁ ਲਾਇਦੇ ਮੇਿੀ ਰਜੰਦੁੜੀਏ ਸ ੇਮਨਮੁਖ ਮੂੜ ਰਿਰਾਲੇ ਿਾਮ ॥ Those self-willed manmukhs who focus their consciousness on Maya, O my soul, are foolish, evil demons. ਪਕੜੇ ਚਲਾਇਆ ਅਪਣਾ ਕਮਾਇਆ ਮਹਾ ਮੋਹਨੀ ਿਾਰਰਆ ॥ He seizes him, and leads him away, to pay for his evil deeds; he was imbued with Maya, the great enticer. ਮਾਇਆ ਮੋਰਹਰ ਰਜਰਨ ਇਹੁ ਿਸੁ ਖੋਇਆ ਜਾ ਸਾਕਰ ਦੁਿਮਰਰ ਲਾਗਾ ॥੩॥ One who is lured by Maya loses this juice; that faithless cynic is tied to his evil-mindedness. ||3||

Dimensions of Maya Maya and Evil (3)

ਦੁਿਮਰਰ ਿਾਧਾ ਸਿਪਰਨ ਖਾਧਾ ॥

Man is bound by evil-mindedness, and consumed by Maya, the serpent.

ਰਿਸਰਿਓ ਧੰਧ ੁਿੰਧੁ ਮਾਇਆ ਕੋ ਿਜਰਨ ਸਿਾਈ ਜੰਗਾ ॥੧॥ ਿਹਾਉ ॥

I have forgotten the entangling affairs of Maya, and I spend my life-night fighting with evil.

ਰਿਖੁ ਮਾਇਆ ਸੰਰਚ ਿਹੁ ਰਚਰੈ ਰਿਕਾਿ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਭਜੁ ਸੰਰ ਸੰਰ ਸੰਗਰੀ ਰਮਰਲ ਸਰਰਗੁਿੂ ਗੁਿੁ ਸਾਧੋ ॥

Collecting the poison of Maya, people think of all sorts of evil. But peace is found only by vibrating and meditating on the Lord; with the Saints, in the Sangat, the Society of the Saints, meet the True Guru, the Holy Guru.

ਮਾਇਆ ਧੰਧਾ ਧਾਵਣੀ ਦੁਿਮਰਰ ਕਾਿ ਰਿਕਾਿ ॥

Running around chasing the entanglements of Maya is an evil-minded act of corruption.

ਅੰਰਮਿਰੁ ਛੋਰਿ ਰਿਰਖਆ ਲੋਭਾਣੇ ਸੇਵਾ ਕਿਰਹ ਰਵਿਾਣੀ ॥

Discarding the Ambrosial Nectar, they greedily grab the poison; they serve others, instead of the Lord.

Dimensions of Maya Maya and Evil (4)

ਆਪਿਾ ਿਰਮ ੁਗਿਾਿਵਹ ਬੂਝਵਹ ਨਾਹੀ ਅਨਵਦਨੁ ਦੁਵਖ ਵਿਹਾਿੀ ॥

They lose their faith, they have no understanding; night and day, they suffer in pain. ਮਨਮੁਖ ਅੰਿ ਨ ਿੇਤਹੀ ਡੂਵਬ ਮੁਏ ਵਬਨੁ ਪਾਿੀ –

The blind, self-willed manmukhs do not even think of the Lord; they are drowned to death without water. ਮਨ ਰ ੇਸਦਾ ਭ੍ਜਹੁ ਹਵਰ ਸਰਿਾਈ ॥

O mind, vibrate and meditate forever on the Lord; seek the Protection of His Sanctuary. ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਤਵਰ ਿਸ ੈਤਾ ਹਵਰ ਵਿਸਵਰ ਨ ਜਾਈ

If the Word of the Guru's Shabad abides deep within, then you shall not forget the Lord. ਇਹ ੁਸਰੀਰ ੁਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਵਿ ਹਉਮੈ ਦੁਸਟੀ ਪਾਈ ॥

This body is the puppet of Maya. The evil of egotism is within it. ਆਿਿ ੁਜਾਿਾ ਜੰਮਿ ੁਮਰਿਾ ਮਨਮਵੁਖ ਪਵਤ ਗਿਾਈ ॥

Coming and going through birth and death, the self-willed manmukhs lose their honor. ਸਤਗੁਰ ੁਸੇਵਿ ਸਦਾ ਸਖੁੁ ਪਾਇਆ ਜੋਤੀ ਜੋਵਤ ਵਮਲਾਈ

Serving the True Guru, eternal peace is obtained, and one's light merges into the Light.

Dimensions of Maya Points of View : Maya in Bani

Objectivist point of view: World of sense- inference symbolizes Maya as object: 1. Firstly, Maya denotes wealth or riches. 2. Secondly, attractions of the worldly life,. 3. Thirdly, universe is Maya created by the Divine ordinance- Subjectivist point of view: Inner, mental world of man represents Maya as the subject. 1. Passionate self of man, sensuous, possessive, egoistic nature : 2. Human attachment with world, Moh-maya or infatua­tions. These prevent man

from rising above individuality relativity. 3. Summit of Maya's subjectivity is shown as ignorance. True character of Maya leads to doctrine of Illusionism. Gurbani affirms natural world as real and true. Product of God's creativity and not a mere illusion. God has assumed manifest form of cosmic order. Failure to view universe as God in immanent aspect, is due to ignorance or infatuation, which is nothing but Maya

Dimensions of Maya Maya and Vikaar

ਪੁਤਰ ਕਲਵਤ ਿਵਨ ਮਾਇਆ ਵਿਤ ੁਲਾਏ ਝੂਿੁ ਮੋਹੁ ਪਾਖੰਡ ਵਿਕਾਰ ੁ॥੧॥ ਰਹਾਉ ॥

Her consciousness is attached to children, spouse, wealth, and Maya, falsehood, emotional attachment, hypocrisy and corruption. || ਭ੍ਰਮ ਲੋਭ੍ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥

Doubt comes from greed, emotional attachment and the corruption of Maya. ਮਾਇਆ ਮੋਹੁ ਬਹ ੁਵਿਤਿਦ ੇਬਹ ੁਆਸਾ ਲੋਭ੍ ੁਵਿਕਾਰ ॥

Mortals give great thought to Maya and emotional attachment; they harbor great hopes, in greed and corruption. ਮਾਇਆ ਮੋਹ ੁਬਹ ੁਵਿਤਿਦੇ ਬਹ ੁਆਸਾ ਲੋਭ੍ ੁਵਿਕਾਰ ॥

Mortals give great thought to Maya and emotional attachment; they harbor great hopes, in greed and corruption.

Means through which Maya functions

ਇਵਨ ਮਾਇਆ ਤਰੈ ਗੁਿ ਬਵਸ ਕੀਨੇ ॥

This Maya has subjugated beings by three qualities. ਪੰਿ ਵਬਕਾਰ ਮਨ ਮਵਹ ਬਸ ੇਰਾਿ ੇਮਾਇਆ ਸੰਵਗ ॥

The five evil passions dwell in the mind of one who is engrossed in Maya. ਵਜਵਨ ਕੀਨੇ ਿਵਸ ਅਪੁਨੈ ਤਰੈ ਗੁਿ ਭ੍ਿਿ ਿਤੁਰ ਸੰਸਾਰਾ ॥

She controls the three qualities and the four directions of the world. ਜਗ ਇਸਨਾਨ ਤਾਪ ਥਾਨ ਖੰਡੇ ਵਕਆ ਇਹ ੁਜੰਤੁ ਵਿਿਾਰਾ ॥੧॥

She destroys sacrificial feasts, cleansing baths, penances and sacred places of pilgrimage; what is this poor person to do? ਮੁਵਨ ਜੋਗੀ ਸਾਸਤਰਵਗ ਕਹਾਿਤ ਸਭ੍ ਕੀਨ੍ਹੇ ਬਵਸ ਅਪਨਹੀ ॥

They call themselves silent sages, Yogis and scholars of the Shaastras, but Maya has them all under her control. ਤੀਵਨ ਦੇਿ ਅਰ ੁਕੋਵਿ ਤੇਤੀਸਾ ਵਤਨ ਕੀ ਹਰੈਵਤ ਕਛੁ ਨ ਰਹੀ ॥੧॥

The three gods, and the 330,000,000 demi-gods, were astonished.

ਬਲਿੰਵਤ ਵਬਆਵਪ ਰਹੀ ਸਭ੍ ਮਹੀ ॥

The power of Maya is pervading everywhere.

Means (2)

ਅਵਿੁ ਨ ਜਾਨਰਸ ਕੋਊ ਮਿਮਾ ਗੁਿ ਰਕਿਪਾ ਰੇ ਲਹੀ ॥੧॥ ਿਹਾਉ ॥

Her secret is known only by Guru's Grace - no one else knows it. ਇਰਨਹਹ ਮਾਇਆ ਜਗਦੀਸ ਗੁਸਾਈ ਰੁਮਹਹਿੇ ਚਿਨ ਰਿਸਾਿੇ ॥

This Maya has made me forget Your feet, O Lord of the World, Master of the Universe. ਵਕੰਿਤ ਪਰੀਵਤ ਨ ਉਪਜੈ ਜਨ ਕਉ ਜਨ ਕਹਾ ਕਰਵਹ ਬੇਿਾਰੇ ॥੧॥

Not even a bit of love wells up in Your humble servant; what can Your poor servant do? || ਮਨ ਿੇ ਛਾਿਹੁ ਭਿਮੁ ਪਿਗਟ ਹੋਇ ਨਾਚਹੁ ਇਆ ਮਾਇਆ ਕੇ ਿਾਂਿੇ ॥

O people, O victims of this Maya, abandon your doubts and dance out in the open. ਇਹ ਮਾਇਆ ਕੀ ਸੋਭਾ ਚਾਰਿ ਰਦਹਾੜੇ ਜਾਦੀ ਰਿਲਮੁ ਨ ਹੋਇ ॥੫॥

The glory of this Maya lasts for only a few days; it disappears in an instant. ||5|| ਇਰਨ ਮਾਇਆ ਜਗੁ ਮੋਰਹਆ ਰਵਿਲਾ ਿੂਝੈ ਕੋਇ ॥ ਿਹਾਉ ॥

This Maya has bewitched the world, but only a rare few understand this. ਇਹ ਮਾਇਆ ਜਰਗ ਮੋਹਣੀ ਭਾਈ ਕਿਮ ਸਭੇ ਵੇਕਾਿੀ ॥੧॥

This Maya is the enticer of the world, O Siblings of Destiny; all such actions are corrupt. ||1||

Means (3)

ਜੀਿਵਤਆ ਅਥਿਾ ਮੁਇਆ ਵਕਛੁ ਕਾਵਮ ਨ ਆਿ ੈ॥

In life and in death, this Maya is of no use. ਇਵਨ੍ਹ ਮਾਇਆ ਜਗਦੀਸ ਗੁਸਾਈ ਤੁਮ੍ਹਰ ੇਿਰਨ ਵਬਸਾਰ ੇ॥

This Maya has made me forget Your feet, O Lord of the World, Master of the Universe. ਵਿਰਗ ੁਤਨੁ ਵਿਰਗ ੁਿਨੁ ਵਿਰਗ ੁਇਹ ਮਾਇਆ ਵਿਰਗ ੁਵਿਰਗ ੁਮਵਤ ਬੁਵਿ ਫੰਨੀ ॥

Cursed is the body, cursed is the wealth, and cursed is this Maya; cursed, cursed is the clever intellect and understanding. ਇਸ ਮਾਇਆ ਕਉ ਵਦਰਿੁ ਕਵਰ ਰਾਖਹ ੁਬਾਂਿ ੇਆਪ ਬਿੰਨੀ ॥੧॥

Restrain and hold back this Maya; overcome it, through the Word of the Guru's Teachings. ||1| ਏਹ ਮਾਇਆ ਮੋਹਿੀ ਵਜਵਨ ਏਤੁ ਭ੍ਰਵਮ ਭ੍ਲੁਾਇਆ ॥

This Maya is so fascinating; because of it, people wander in doubt. ਏਵਨ ਮਾਇਆ ਮੋਹਿੀ ਮੋਹੀਆ ਵਨਤ ਵਫਰਵਹ ਭ੍ਰਮਾਈਆ ॥

This Maya fascinates and entices them; they wander continually in doubt.

Topic 8 : Malignant Influences

• Maya Creates delusion, leading one astray. Eh maya mohni jit ayt bharam bhulaea- sggs p. 918.

• Guru Ji describes Maya as with frown of three strands, and vicious in her look.

Aisi Istri ik Ram upaee. p. sggs 394. • God created universe which is illusory and a scene of manifold

actions. • The world spread and functioned within the three strands of Maya. • His play He Himself enacts and beholds. When He gathers up his play, then He alone is.

Jaih aap racheo parpanch aakaar the gun mein kino bistaar-sggs p. 292

• Only those who transcend these three strands of Maya attain perfection.

Raj gun ta gun satgun kahiai, eh sabh teri maya-sggs p. 1123

Features of Maya

ਜਾ ਰੇ ਰਿਉ ਰਿਖਮ ਇਹ ਮਾਇਆ ॥ by which I may swim across this treacherous ocean of Maya. ਦੁਰਿ ਅੰਧ ਰਿਖਮ ਇਹ ਮਾਇਆ ॥ This ocean of Maya is dark and treacherous. ਇਹ ਮਾਇਆ ਕੀ ਸੋਭਾ ਚਾਰਿ ਰਦਹਾੜੇ ਜਾਦੀ ਰਿਲਮੁ ਨ ਹੋਇ ॥੫॥ The glory of this Maya lasts for only a few days; it disappears in an instant. ||5|| ਇਹੁ ਜਗ ੁਮਾਇਆ ਮੋਰਹ ਰਵਆਰਪਆ ਦੂਜ ੈਭਿਰਮ ਭੁਲਾਇ ॥ ਇਹੁ ਰਨੁ ਮਾਇਆ ਪਾਰਹਆ ਰਪਆਿੇ ਲੀਰੜਾ ਲਰਿ ਿੰਗਾਏ ॥ This body fabric is conditioned by Maya, O beloved; this cloth is dyed in greed. ਮਨਮੁਖ ਮਾਇਆ ਮੋਰਹ ਰਵਆਪੇ ਇਹੁ ਮਨੁ ਰਰਿਸਨਾ ਜਲਰ ਰਰਖਈਆ ॥ The self-willed manmukhs are engrossed in attachment to Maya; their minds are thirsty, burning with desire. ਿਜ ਗੁਣ ਰਮ ਗੁਣ ਸਰ ਗੁਣ ਕਹੀਐ ਇਹ ਰੇਿੀ ਸਭ ਮਾਇਆ ॥ Raajas, the quality of energy and activity; Taamas, the quality of darkness and inertia; and Satvas, the quality of purity and light, are all called the creations of Maya, Your illusion.

Topic 9 : How to escape Maya

By renunciation ਵਬਨੁ ਬੈਰਾਗ ਨ ਛੂਟਵਸ ਮਾਇਆ ॥੧॥

Without renunciation, I cannot escape Maya. ||1|| ਇਹ ਸੰਸਾਰ ਤੇ ਤਬ ਹੀ ਛੂਟਉ ਜਉ ਮਾਇਆ ਨਹ ਲਪਟਾਿਉ ॥

I shall be released from this world, when I stop clinging to Maya. ਤਾ ਛੂਟਵਹ ਮਾਇਆ ਕ ੇਪਟਲ ॥

and then, the screen of Maya shall be torn away. ਸਬਦੁ ਿੀਵਨ ਭ੍ ੈਕਪਟ ਨ ਛੂਟੇ ਮਵਨ ਮੁਵਖ ਮਾਇਆ ਮਾਇਆ ॥

They think about the Shabad, but they are not released from their fear and fraud; the minds and mouths are filled with Maya, Maya.

How to escape Maya (2) ਆਪੇ ਹੀ ਆਵਪ ਮਵਨ ਿਵਸਆ ਮਾਇਆ ਮੋਹੁ ਿੁਕਾਇ ॥

He Himself abides in the mind, and drives out attachment to Maya. ਸੂਖੁ ਮਨ ਮਵਹ ਆਇ ਿਵਸਆ ਜਾਵਮ ਤੈ ਫੁਰਮਾਇਆ ॥

Peace came to dwell in my mind, when You gave the Order. ਵਨਜ ਘਵਰ ਿਵਸਆ ਵਤਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥

He dwells in His own home deep within the self, where there is no emotional attachment to Maya.

ਨਉ ਵਨਵਿ ਨਾਮ ੁਿਵਸਆ ਘਟ ਅੰਤਵਰ ਛੋਵਡਆ ਮਾਇਆ ਕਾ ਲਾਹਾ ਹੇ ॥੨॥

The Naam, embodiment of the nine treasures, abides within their hearts; they renounce the profit of Maya. ਹਵਰ ਹਵਰ ਿਸਤੁ ਮਾਇਆ ਗਵਿ੍ਹ ਿੇਿ੍ਹੀ ਗੁਰ ਕੈ ਸਬਵਦ ਲੀਓ ਗਿੁ ਜੀਵਤ ॥੧॥ ਰਹਾਉ ॥

The commodity of the Lord, Har, Har, is locked in the fortress of Maya; through the Word of the Guru's Shabad, I have conquered the fortress.

How to escape Maya (3)

ਗਉਿੀ ਕਬੀਰ ਜੀ ਦੁਪਦੇ ॥ Gauree, Kabeer Jee, ਨਾ ਮੈ ਜੋਗ ਵਿਆਨ ਵਿਤੁ ਲਾਇਆ ॥ I have not practiced Yoga, or focused my consciousness on meditation. ਵਬਨੁ ਬੈਰਾਗ ਨ ਛੂਟਵਸ ਮਾਇਆ ॥੧॥ Without renunciation, I cannot escape Maya. ਕੈਸੇ ਜੀਿਨੁ ਹੋਇ ਹਮਾਰਾ ॥ How have I passed my life? ਜਬ ਨ ਹੋਇ ਰਾਮ ਨਾਮ ਅਿਾਰਾ ॥੧॥ ਰਹਾਉ ॥ I have not taken the Lord's Name as my Support. || ਕਹੁ ਕਬੀਰ ਖੋਜਉ ਅਸਮਾਨ ॥ Says Kabeer, I have searched the skies, ਰਾਮ ਸਮਾਨ ਨ ਦੇਖਉ ਆਨ and have not seen another, equal to the Lord.

How to escape Maya (4)

ਸਾਿਸੰਗਵਤ ਕੀ ਸਰਨੀ ਪਰੀਐ ਿਰਿ ਰੇਨੁ ਮਨੁ ਬਾਛ ੈ॥੧॥

I have sought the Sanctuary of the Saadh Sangat, the Company of the Holy; my mind longs for the dust of their Feet. ||1|| ਜੁਗਵਤ ਨ ਜਾਨਾ ਗੁਨੁ ਨਹੀ ਕੋਈ ਮਹਾ ਦੁਤਰ ੁਮਾਇ ਆਛੈ ॥

I do not know the way, and I have no virtue. It is so difficult to escape from Maya! ਆਇ ਪਇਓ ਨਾਨਕ ਗੁਰ ਿਰਨੀ ਤਉ ਉਤਰੀ ਸਗਲ ਦੁਰਾਛੈ ॥੨॥੨॥੨੮॥

Nanak has come and fallen at the Guru's feet; all of his evil inclinations have vanished.

How to escape Maya (5)

ਕਰਤ ਕੇਲ ਵਬਖੈ ਮੇਲ ਿੰਦਰ ਸੂਰ ਮੋਹੇ ॥ Acting and play-acting, the mortal sinks into corruption. Even the moon and the sun are enticed and bewitched. ਉਪਜਤਾ ਵਬਕਾਰ ਦੁੰ ਦਰ ਨਉਪਰੀ ਝੁਨੰਤਕਾਰ ਸੁੰ ਦਰ ਅਵਨਗ ਭ੍ਾਉ ਕਰਤ ਵਫਰਤ ਵਬਨੁ ਗੋਪਾਲ ਿੋਹੇ ॥ ਰਹਾਉ ॥ The disturbing noise of corruption wells up, in the tinkling ankle bells of Maya the beautiful. With her beguiling gestures of love, she seduces everyone except the Lord. ||Pause ਤੀਵਨ ਭ੍ਉਨੇ ਲਪਟਾਇ ਰਹੀ ਕਾਿ ਕਰਵਮ ਨ ਜਾਤ ਸਹੀ ਉਨਮਤ ਅੰਿ ਿੰਿ ਰਵਿਤ ਜੈਸੇ ਮਹਾ ਸਾਗਰ ਹੋਹੇ ॥੧॥ Maya clings to the three worlds; those who are stuck in wrong actions cannot escape her. Drunk and engrossed in blind worldly affairs, they are tossed about on the mighty ocean. ||1|| ਉਿਰੇ ਹਵਰ ਸੰਤ ਦਾਸ ਕਾਵਟ ਦੀਨੀ ਜਮ ਕੀ ਫਾਸ ਪਵਤਤ ਪਾਿਨ ਨਾਮੁ ਜਾ ਕੋ ਵਸਮਵਰ ਨਾਨਕ ਓਹੇ The Saint, the slave of the Lord is saved; the noose of the Messenger of Death is snapped. The Naam, the Name of the Lord, is the Purifier of sinners; O Nanak, remember Him in meditation. ਨੁ ਮਾਇਆ ਮੈ ਰਵਮ ਰਵਹਓ ਵਨਕਸਤ ਨਾਵਹਨ ਮੀਤ ॥ The mind is absorbed in Maya - it cannot escape it, my friend. ਨਾਨਕ ਮੂਰਵਤ ਵਿਤਰ ਵਜਉ ਛਾਵਡਤ ਨਾਵਹਨ ਭ੍ੀਵਤ ॥੩੭॥ Nanak, it is like a picture painted on the wall - it cannot leave it.

Interaction Haumein Maya Dubidha

ਹਉ ਵਿਵਿ ਮਾਇਆ ਹਉ ਵਿਵਿ ਛਾਇਆ ॥

In ego they love Maya, and in ego they are kept in darkness by it-P.466 iiਮਾਇਆ ਵਬਖ ੁਭ੍ਇੁਅੰਗਮ ਨਾਲੇ ॥

They live with the poisonous snake of Maya. ਇਵਨ ਦੁਵਬਿਾ ਘਰ ਬਹੁਤ ੇਗਾਲੇ ॥

This duality has ruined so many homes.P1029 Haumai may be defined as the unsettled, confused state of mind of a man. He cannot distinguish between the Real and the Unreal, distracted by Maya. By perceiving the phenomenal world as something real- wrong perception. Dual perception' – Dubidha- seeing world in its contradictoriness of good-bad.

Interaction Haumein Maya Dubidha (2)

Haumai is root-cause of human waywardness and distance from 'godliness.', dubidha is result of inner distraction caused by maya. In dubidha man is confused and unsettled for correct decision about any thing. Haumai chief instrument of maya for creating transient, flux-ridden universe. Whole world is a fictitious expansion caused by the magical power of maya. Maya works through the agency of self-caused ignorance called haumai. The Guru calls the world, in this sense, 'a house of smoke. World contaminated by baumai and dubidha is 'diseased' (rogi). Guru Nanak includes the whole 'phenomena' in this 'contaminated' state ਪਉਿੁ ਪਾਿੀ ਬੈਸੰਤਰੁ ਿੋਗੀ ਰੋਗੀ ਿਰਵਤ ਸਭ੍ੋਗੀ ॥.p.1153.

The air, the water, the fire are 'diseased' and the whole earth is 'diseased'. So are mother, father, the maya and the body 'diseased' and also families and relations thereof. Brahma, Vishnu, Shiva are 'diseased1: in fact, the whole world is 'diseased’. Term 'diseased' implies impure state of 'contamination' by maya and haumai. Separation from divine truth and ignorance expressed as'dirt 'filth' (mail, rog).

Interaction Haumein Maya Dubidha (3)

Best word for nature of maya is impurity (anjan). Worst form of haumai is dubidha by which man becomes a slave of maya. In (dubidha) utter distraction, the right path cannot be found. By removing dubidha, recognize the Sabad. Perceive the One Reality in your ownself and outside. Such wisdom is the essence of the Sabad. In dubidha one gets odium as his fate. By discarding duality one becomes unitive- votary of the Formless One. From mayadhari and dubidba-chari (duality-ridden) he becomes Nirankari. ਦੁਵਬਿਾ ਛੋਵਡ ਭ੍ਏ ਵਨਰੰਕਾਰੀ ॥

The thoughtful person chooses his course carefully. By shunning dubidha he becomes one with the Nirankar (Formless God).

Interaction Haumein Maya Dubidha (4)

The baumai-engrossed and duality-ridden (dubidha-grast) is called manmukh Adoption of Gurmat and abnegation of durmat or haumai - Guru advises. Haumai is the opposite of Nam, both cannot live in one place. For cleaning impurity, purity needed- Sabad or Nam: If the reason is putrified by the force of sins, it can be cleaned by the love of Name. ਭ੍ਰੀਐ ਮਵਤ ਪਾਪਾ ਕੈ ਸੰਵਗ ॥

The metaphor for the negation of haumai, is 'burning'; ਸੋ ਭ੍ਗਤੁ ਜੋ ਗੁਰਮੁਵਖ ਹੋਿੈ ਹਉਮੈ ਸਬਵਦ ਜਲਾਇਆ ਰਾਮ ॥

Efficacious sabad 'burns' the haumaii, dubidha, manmat, durmat and maya—all that binds human life to shackles of ignorance and avidya. All negative postulates of maya, duja bhav , dubidha , baumai , sansa or sehsa , bharam, bhulekha , vishe vikar, durmat, vair birodh , jam ka taras fade away by illumination of devotional love in form of Nam and Sabad. When there is sun of truth shining how can any darkness remain even for moment ?

Gist of Maya

• Every thing changes and the only thing that does not change is God in His Aphur state.

• As such the reality of the world is relative. This manifestation as such changes and is transitory. This is Maya.

• The essence of it is the divine element which is "permanently” real.

• Maya does not mean that the world is an illusion. • The Vedantists compared the world to the horns of a hare.4

The hare seems to have horns but in fact he has not got any. Same is the case with the world.

• Guru holds that world is necessary for us. • We are not to leave the world because it is false and illusory.

Gist of Maya (2)

• In Mundawani, three elements are Truth, Harmony and Reason to be gained from the world and in the world.

• The world is not false in the sense that it does not exist.

• It is false in comparison with the really Rea. Otherwise the gross world is in the subtle Nam. The gross aspect of reality goes on changing while the essential or the subtle remains. Gross isxMaya, and the subtle is Nam.

• Guru compares world to an arena where we have to combat our sources of bondage.

• All this is possible if we consider ourselves to be dealing with the stern realities of life.

Gist of Maya (3)

• A sportsman spirit is preached, which is possible only if the game has got a touch of reality. We cannot play with illusions and false shadows.

• Guru did not give up old Vedantist word: Maya-used in a modified sense. It is change.

• All that changes, appears and disappears is Maya and therefore Asat.

• All that underlies this change is real and therefore Sat, which is all pervasive : Nam.

• He is God, He is sole cause of all that appears. He is 'one’ and 'many'. He himself caused Good and Evil.3

• All that appears, all difference of one and many, all distinction of good and evil is Maya and is only at the stage when we do not enter into the underlying reality which is one absolute whole.

• The way to enter it lies in Wismad : aesthetic feeling.

Message of Gurbani for Maya Theme Anja Meh Niiranjan Rahiyey Best Term for Maya-Anjan-Impurity ANJAN-NIRANJAN-Pure

ਵਗਆਨ ਅੰਜਨੁ ਭੈ੍ ਭੰ੍ਜਨਾ ਦੇਖੁ ਵਨਰੰਜਨ ਭ੍ਾਇ ॥

The ointment of spiritual wisdom is the destroyer of fear; through love, the Pure One is seen. ਅੰਜਨ ਮਾਵਹ ਵਨਰੰਜਨੁ ਪਾਇਆ ਜੋਤੀ ਜੋਵਤ ਵਮਲਾਿਵਿਆ ॥੧॥ ਰਹਾਉ ॥

In the midst of the darkness of the world, they obtain the Immaculate One, and their light merges into the Light. ਤਵਜ ਕਾਮ ੁਕਾਵਮਨੀ ਮੋਹੁ ਤਜੈ ਤਾ ਅੰਜਨ ਮਾਵਹ ਵਨਰੰਜਨੁ ਪਾਿ ੈ॥

Renounce sexual desire and promiscuity, and give up emotional attachment. Only then shall you obtain the Immaculate Lord amidst the darkness of the world. ਅੰਜਨ ਮਾਵਹ ਵਨਰੰਜਵਨ ਰਹੀਐ ਬਹੁਵਿ ਨ ਭ੍ਿਜਵਲ ਪਾਇਆ ॥੧॥

Remaining pure in the midst of impurity, he will never again fall into the terrifying world-ocean. ਅੰਜਨ ਮਾਵਹ ਵਨਰੰਜਨੁ ਜਾਤਾ ਵਜਨ ਕਉ ਨਦਵਰ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥

In the midst of Maya, the Immaculate Lord is known, by those upon whom You bestow Your Grace.