MAYA, written and pronounced in Punjabi as maia. As a philosophic category in the Indian tradition, Maya is interpreted variously as a veil or curtain concealing reality; the phenomenal world as it appears over against things in themselves; the grand illusion or the cosmic principle of illusion. Maya is assumed to stand between man and reality, producing error and illusion in the human mind, and creating difficulties in the individual`s progress to a state of knowledge and bliss. The Advailic conception of Maya endows it with unique and matchless powers.
It is conceived as parallel to Brahm, for both are treated as beginningless (anadi) and beyond adequate expression in human terms.The world of names and forms is a product of Maya, which is indicative of its powers of creating illusion and of concealing reality. Only for a spiritually advanced individual Maya ceases to be, and Brahma alone remains. Maya continues to exist for the rest of mankind as an objective entity. Sikhism does not subscribe to this extreme objectification of Maya in the Vedantic theory. The Gurus do not assign lo it the character of a metaphysical category in the framework of their scriptural compositions.
Of course, the figures of Brahma, Visnu and Siva, as also of Maya, frequently find place in gurbdm (utterance of the Gurus) indicative of a link with the tradition of Indian thought; but these figures stand only for the powers of the Divine.Brahma, for instance, is not to be taken in the literal sense of a creator with absolute authority. Likewise, Maya as an independent creative power would be out of place with the spirit of gurbdm. The only agency that governs the process of nature is nature itself as a manifestation of hukam, the Divine Ordinance. Guru Nanak describes such a world as an empty shadow misleading the world (GG, 932).
It is an ephemeral world falsely viewed as eternal in itself. It is like the fire of a single straw, a cloud`s shadow becoming flood water (GG, 717).Emphasis on the ephemerality and non permanence of the cosmic order is, however, only one interpretation of the Gurus` conception of Maya and the world.Maya is that of which the essence is time; it has come into being at the will of the Divine, and must disappear when He so ordains. In other words, Mayaor phenomenal Nature is neither beginning less nor selfsufficieni. It rests in the Creator, whose creation it is. But at the same time, it is also the embodied manifestation of the Eternal Spirit.
Transient it may be, but it is not unreal. This world is the abode of God; the True and Eternal one resides in it (GG, 463). In modern times, Maya has been interpreted in several ways, departing from the exclusive meaning assigned to it by the orthodox Indian view, viz. grand illusion, giving Maya an onio logical status while denying reality to it.Dr Radhakrishnan is known to have distinguished phenomenality and unreality, a view that comes quite close to the Sikh view. The world is phenomenal but not unreal; it is not real either.
In Radhakrishnan, who seeks to unite Sahkara and Ramanuja taking their positions as complementary, at least six meanings of the term Maya, other than `grand illusion`, have been discerned. These arc: inexpressibility of Maya, as the relation between the Absolute and the world, not fully comprehensible to the human mind; creative activity of God, or his power of self becoming (Mayasakti); duality of all things in the world process, a mixture of spirit and nature; primal matter (prakritt), that is, the Absolute with Maya; concealment: God is enveloped in the cloak of Maya; and lastly, one sided dependence, that is of the world on the Absolute.
In gurhdni, Maya is also equated with wealth (material goods) as also with the sense of attachment to worldly possessions. Most often, the term denotes delusion, since under the spell of Maya, the mind is not able to distinguish truth from falsehood, the everlasting from the ephemeral, the essence from mere appearance. In a word, Maya in Sikhism connotes avioded, that is ignorance. This is the subjective dimension of Maya, as opposed to the Advaitic approach that not only emphasizes the objective aspect, but leads to an emphatic objectification in its treatment of the concept.
The Sikh system acknowledges the existence of Maya, and lays stress on the lessening of its spell on the human mind, so that with the liberated psychic faculties, one may attain to the state of spiritual enlightenment a slate wholly exempt from the trance of Maya, a state of being liberated from its web and being one with the Absolute.
References :
1. Taran Singh, ed.. Teachings of Guru Nanak Dev. Patiala, 1977.
2. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981
3. Greenlees, Duncan, The Gospel of Cum Granth Sahib. Madras, 1960
4. Sher Singh, The Philosophy of Sikhism. Lahore, 1944
5. Avtar Singh, Eithics of the Sikhs. Patiala, 1970
6. Jodh Singh, Bhai, Gurmat Nimai. Lahore, 1932
Maya: The Illusion and its Spiritual Significance in Sikh Philosophy
Introduction
Maya, a concept originating from Sanskrit, holds deep spiritual and philosophical implications across various traditions, including Sikhism. Derived from the root ma, meaning “to measure” or “to create,” maya is often interpreted as illusion or the transient reality of the material world. In Sikh philosophy, maya represents the veil that obscures true understanding and distracts individuals from their spiritual journey. While the visible world is acknowledged as real, Sikhism emphasizes that its fleeting nature renders it subordinate to eternal truth—the Divine.
Understanding Maya
In its most basic sense, maya symbolizes the physical and sensory world we inhabit, which captivates the mind and leads to attachment. Sikhism does not reject the reality of the material world, as some philosophical traditions might, but views it as God’s creation—a manifestation of His will. However, it cautions against considering this transient world as ultimate truth. Guru Nanak Dev Ji explains in the Guru Granth Sahib, “Maya is the cause of separation; it binds the soul in attachments to temporary things” (GG, 356).
Maya operates as a distraction, pulling the individual away from the Divine and toward worldly desires, possessions, and relationships. By mistaking the impermanent as permanent, people entangle themselves in cycles of greed, ego, and lust, which hinder spiritual progress and inner peace.
The Consequences of Maya
Maya fosters illusions that lead to attachment (moh), greed (lobh), and pride (ahankar). Its most damaging effect is the disruption of spiritual awareness, as individuals become engrossed in their material pursuits and lose sight of the Divine. Guru Arjan Dev Ji emphasizes, “Those who are entrapped by maya suffer endlessly, as they cannot see the eternal truth” (GG, 1279).
Beyond individual consequences, maya impacts relationships and communities. Attachment to wealth, power, and status often results in conflicts, inequities, and exploitation. These worldly pursuits, driven by maya, create barriers that prevent harmony and selfless living.
The Antidote to Maya
Sikhism prescribes mindfulness, devotion, and detachment as remedies to overcome maya. Detachment (vairag) does not mean renouncing the material world but cultivating an attitude of non-attachment—engaging with worldly matters without becoming enslaved by them. Guru Nanak Dev Ji provides an analogy of the lotus flower, which thrives in water without being submerged by it: “Remain in the world but unattached, like the lotus that floats above the water” (GG, 1023).
Meditation and remembrance of God’s Name (naam simran) are central practices for transcending maya. By focusing on the eternal truth, individuals can rise above distractions and illusions. Guru Nanak Dev Ji explains, “Through meditation on His Name, one sees the world as it truly is—a passing dream” (GG, 356). Service (seva) and humility also guide individuals in channeling their energy toward higher purposes, creating a sense of connection and gratitude rather than attachment.
Living Beyond Maya
Sikhism emphasizes the importance of living a balanced life, known as grihastha—the householder’s way of life. Rather than seeking asceticism or isolation, the Gurus advocated active participation in the world while remaining spiritually grounded. Recognizing the world as God’s creation, individuals are encouraged to celebrate its beauty and sacredness without becoming trapped by its transience.
Conclusion
Maya represents one of the greatest obstacles on the path to spiritual liberation in Sikhism. As both illusion and reality, it challenges individuals to discern the eternal from the transient and prioritize their connection with the Divine. Through mindfulness, devotion, and detachment, individuals can rise above maya and embrace a life of purpose and peace. Guru Nanak Dev Ji reminds us, “By His grace, the veil of maya is lifted, and the soul finds freedom” (GG, 356). Let us strive to live in the world as participants, not prisoners, recognizing its beauty while seeking the eternal truth that lies beyond it.
