Illusion and Enlightenment: The Crucial Role of Maya in Sanatana Dharma

Sanatana Dharma, also known as Hinduism, is one of the oldest and most diverse religious traditions in the world. It encompasses a variety of philosophical schools, spiritual practices, cultural expressions, and mythological narratives that reflect the rich and complex history of the Indian subcontinent. One of the key concepts that pervades Sanatana Dharma is Maya, which can be loosely translated as illusion, delusion, or appearance.

Maya is a fundamental aspect of the Hindu worldview, as it helps to explain the nature of reality, the role of the Supreme, the purpose of human life, and the path to liberation. In this article, we will explore the importance and multi-dimensional nature of Maya in Sanatana Dharma, and how it relates to various aspects of Hindu philosophy, cosmology, ethics, mythology, art, and symbolism.

Maya in Philosophical Context

The concept of Maya is most prominently discussed in the Vedantic school of Hindu philosophy, which is based on the Upanishads, the ancient scriptures that reveal the highest knowledge of Brahman, the Supreme Reality. The Upanishads declare that Brahman is the only reality, and that everything else is Maya, or an illusory manifestation of Brahman. Brahman is described as sat-chit-ananda, or existence-consciousness-bliss, the ultimate essence of all beings and things. Brahman is also nirguna, or without attributes, form, or qualities, and transcends the limitations of time, space, and causation. Brahman is indescribable and incomprehensible by the human mind, and can only be realized through direct experience.

However, the question arises: if Brahman is the only reality, then how does the world of multiplicity and diversity appear? How do we perceive ourselves as separate and distinct from Brahman and from each other? How do we experience pain, suffering, and ignorance, if Brahman is blissful, conscious, and existent?

The answer is Maya, the power of Brahman that creates the illusion of duality and diversity in the material world. Maya is not a separate entity from Brahman, but rather an inseparable aspect of Brahman, like the heat of fire or the wetness of water. Maya is also not a negative or evil force, but rather a neutral and creative force that enables Brahman to manifest itself in various forms and modes.

The most influential exponent of the Vedantic philosophy of Maya is Adi Shankara, the 8th century CE philosopher and reformer who founded the Advaita Vedanta school. Advaita means non-duality, and Vedanta means the end of the Vedas, the sacred scriptures of Hinduism. Advaita Vedanta asserts that Brahman is the only reality, and that the world of names and forms is Maya, or an apparent reality that depends on Brahman for its existence.

Shankara uses the analogy of a rope and a snake to illustrate the concept of Maya. He says that when we see a rope in dim light, we may mistake it for a snake, and experience fear and anxiety. However, when we see the rope in bright light, we realize that there was no snake, and that the rope was the only reality. Similarly, when we see the world through the lens of ignorance (avidya), we mistake the illusory appearances of Maya for reality, and experience attachment, aversion, and delusion. However, when we see the world through the eye of wisdom (vidya), we realize that Brahman is the only reality, and that Maya is a mere projection of Brahman.

Maya in the Cosmic Play

Another way of understanding Maya is to view it as the divine play (lila) of the Supreme, who manifests itself in various forms and modes for the sake of its own enjoyment and expression. According to this perspective, Maya is not a deception or a hindrance, but rather a creative and dynamic aspect of the Supreme, who delights in the diversity and beauty of its own creation. Maya is also the means by which the Supreme interacts with its creation, and reveals its various aspects and attributes. Maya is the cosmic drama that unfolds in the cycles of creation, preservation, and dissolution, which are governed by the three aspects of the Supreme: Brahma, Vishnu, and Shiva.

Brahma is the aspect of the Supreme that creates the world out of Maya, using the power of his mind and the sound of his speech. Brahma is the source of all knowledge and creativity, and is associated with the element of air, the color red, and the lotus flower. Brahma is also the father of the four Vedas, the four castes, and the four stages of life. Brahma is usually depicted with four heads, four arms, and a long beard, holding a water pot, a rosary, a book, and a lotus.

Vishnu is the aspect of the Supreme that preserves the world and maintains the order and harmony of Maya. Vishnu is the source of all goodness and compassion, and is associated with the element of water, the color blue, and the conch shell. Vishnu is also the protector of the dharma, the cosmic law and moral order, and incarnates in various forms (avatars) to restore the balance of the world whenever it is threatened by evil or chaos. Vishnu is usually depicted with four arms, holding a conch, a discus, a mace, and a lotus.

Shiva is the aspect of the Supreme that dissolves the world and transforms Maya into its original state of potentiality. Shiva is the source of all power and destruction, and is associated with the element of fire, the color white, and the trident. Shiva is also the lord of yoga, meditation, and asceticism, and represents the transcendence of Maya and the realization of Brahman. Shiva is usually depicted with a third eye, a crescent moon, a snake, and a trident, and is accompanied by his consort Parvati, his son Ganesha, and his bull Nandi.

Maya in Daily Life

Maya is not only a philosophical or cosmological concept, but also a practical and experiential one, as it shapes our daily lives and perceptions. Maya is the reason why we see the world as a collection of separate and distinct objects, rather than as a unified and interconnected whole. Maya is also the reason why we identify ourselves with our bodies, minds, and egos, rather than with our true selves, which are one with Brahman. Maya is the cause of our ignorance, attachment, and suffering, as we mistake the transient and illusory appearances of the world for reality, and cling to them as sources of happiness and security.

However, Maya is also the means by which we can overcome our ignorance, attachment, and suffering, by recognizing the illusory nature of Maya and its influence on our lives. Maya is the test that challenges our discernment, detachment, and devotion, as we seek to distinguish the real from the unreal, the eternal from the temporal, and the self from the non-self. Maya is the opportunity that invites us to explore the deeper and higher dimensions of reality, and to discover our true nature and purpose. Maya is the teacher that guides us to the ultimate knowledge and bliss, which are beyond the realm of Maya.

Maya in the Pursuit of Knowledge

Maya is an obstacle to true understanding, as it obscures the reality of Brahman and creates the illusion of duality and diversity. Maya is the veil that covers the eye of wisdom, and prevents us from seeing the truth. Maya is the ignorance that binds us to the cycle of birth and death, and keeps us in the state of samsara, or worldly existence.

However, Maya can also be overcome through spiritual wisdom and self-realization, which are the goals of the Hindu quest for knowledge. Maya can be pierced by the sharp sword of discrimination, which cuts through the layers of illusion and reveals the essence of reality. Maya can be dispelled by the bright light of awareness, which illuminates the darkness of ignorance and exposes the reality of Brahman. Maya can be transcended by the grace of the Supreme, who bestows the knowledge of the self, which is identical with Brahman.

Maya in Hindu History

Maya is also illustrated and explained in various stories and allegories in Hindu history, which are meant to convey the spiritual and moral teachings of Sanatana Dharma in an engaging and accessible way. Maya is also associated with various deities and their symbolic significance, which reflect the different aspects and functions of Maya in the cosmic play.

One of the most famous stories that depicts the concept of Maya is the story of the churning of the ocean of milk, which is narrated in the Puranas, the ancient scriptures that describe the history and legends of the gods and goddesses. The story goes that once, the gods and the demons decided to cooperate and churn the ocean of milk, using the serpent Vasuki as the rope and the mountain Mandara as the churning rod, in order to obtain the nectar of immortality (amrita).

However, as they churned the ocean, various things emerged from it, some good and some bad, such as the goddess Lakshmi, the god of medicine Dhanvantari, the elephant Airavata, the horse Ucchaishravas, the wish-fulfilling cow Kamadhenu, the wish-fulfilling tree Kalpavriksha, the gem Kaustubha, the poison Halahala, and the goddess Varuni.

Among these, one of the most important and mysterious things that emerged from the ocean of milk was Maya, the goddess of illusion. Maya was the power of the Supreme that created the appearance of the ocean of milk and its contents, and also the power that deluded the gods and the demons into thinking that they could obtain the nectar of immortality by churning the ocean.

Maya was also the power that enabled Vishnu, the preserver of the world, to take various forms and intervene in the churning process, such as the tortoise Kurma, who supported the mountain Mandara, the enchantress Mohini, who seduced the demons and distributed the nectar to the gods, and the dwarf Vamana, who tricked the demon king Bali and restored the three worlds to the gods. Maya was the manifestation of the Supreme’s will and creativity, and also the test of the gods’ and demons’ discernment and devotion.

Another story that illustrates the concept of Maya is the story of the Mahabharata, the epic that narrates the war between the Pandavas and the Kauravas, the two branches of the same royal family. The story goes that the Pandavas, who were the rightful heirs to the throne of Hastinapura, were exiled to the forest for 13 years by the Kauravas, who were their cousins and rivals. During the last year of their exile, the Pandavas had to live in disguise, as per the terms of their agreement with the Kauravas. However, the Kauravas tried to expose the Pandavas and prevent them from reclaiming their kingdom, by sending various spies and emissaries to find them.

One of these was Kichaka, the commander of the army of Virata, the king under whom the Pandavas were serving in disguise. Kichaka was attracted to Draupadi, the wife of the Pandavas, who was disguised as a maid named Sairandhri. He tried to woo her and harass her, but she rejected him and complained to her husband Bhima, who was disguised as a cook named Vallabha. Bhima decided to kill Kichaka, but he had to do it secretly, without revealing his identity. He asked Draupadi to lure Kichaka to a dance hall at night, where he would be waiting for him. However, Kichaka was not alone, he was accompanied by his brothers and friends, who were also soldiers.

To avoid being detected, Bhima used his magical power to create multiple illusions of himself, and fought with all the soldiers, killing them one by one. He also created an illusion of Draupadi, who appeared to be dancing with Kichaka, and then killed him as well. The next morning, the people of Virata were shocked to see the dead bodies of Kichaka and his men, and the illusion of Draupadi, who vanished as soon as they touched her. They thought that Kichaka had offended some goddess, who had punished him and his followers. They did not suspect that Bhima and Draupadi were the Pandavas, who had used Maya to deceive and defeat their enemies.

Maya is also associated with various deities in Hindu history, who represent the different aspects and functions of Maya in the cosmic play. One of these is Saraswati, the goddess of learning, music, and art, who is also the consort of Brahma, the creator of the world. Saraswati is the source of all knowledge and creativity, and also the power of speech and sound, which are the means by which Brahma creates the world out of Maya.

Saraswati is also the power of discrimination and discernment, which are the means by which we can overcome Maya and realize Brahman. Saraswati is usually depicted as a beautiful woman, wearing a white saree, and holding a veena, a book, and a rosary. She is also associated with the swan, the lotus, and the river.

Another deity associated with Maya is Lakshmi, the goddess of wealth, prosperity, and beauty, who is also the consort of Vishnu, the preserver of the world. Lakshmi is the source of all abundance and happiness, and also the power of attraction and desire, which are the means by which Vishnu preserves the world and maintains the order and harmony of Maya.

Lakshmi is also the power of generosity and devotion, which are the means by which we can transcend Maya and attain the grace of Vishnu. Lakshmi is usually depicted as a radiant woman, wearing a red saree, and holding a lotus, a pot of gold, and a discus. She is also associated with the elephant, the owl, and the cow.

Another deity associated with Maya is Kali, the goddess of time, death, and destruction, who is also the consort of Shiva, the destroyer of the world. Kali is the source of all power and transformation, and also the power of fear and anger, which are the means by which Shiva dissolves the world and transforms Maya into its original state of potentiality.

Kali is also the power of detachment and liberation, which are the means by which we can destroy Maya and realize Shiva. Kali is usually depicted as a fierce woman, wearing a garland of skulls, and holding a sword, a severed head, and a trident. She is also associated with the lion, the jackal, and the cremation ground.

Maya and the Path to Liberation

Maya is the cause of our bondage and suffering, as it binds us to the cycle of birth and death, and keeps us in the state of samsara, or worldly existence. Maya is the reason why we are ignorant of our true nature, which is one with Brahman, and why we are attached to the transient and illusory appearances of the world, which are sources of pain and sorrow. Maya is the obstacle that prevents us from attaining the ultimate goal of human life, which is liberation (moksha), or the freedom from the cycle of birth and death, and the union with Brahman.

However, Maya can also be the means of our liberation, as it provides us with the opportunity and the challenge to overcome the illusions of Maya and realize the reality of Brahman. Maya is the test that measures our spiritual progress and maturity, and the catalyst that motivates us to seek the higher and deeper dimensions of reality. Maya is the teacher that instructs us on the various paths and practices that lead to liberation, and the guide that directs us to the ultimate source of knowledge and bliss, which is Brahman.

There are various paths and practices that help us to overcome the influence of Maya and attain liberation, according to the different temperaments and preferences of the seekers. Some of these are:

• The path of knowledge (jnana), which involves the study and contemplation of the scriptures, the rational and logical analysis of the nature of reality, and the direct and intuitive realization of the self, which is identical with Brahman. This path requires a sharp intellect, a keen discrimination, and a strong detachment from the world of Maya.
• The path of action (karma), which involves the performance of one’s duties and responsibilities in the world, without any attachment to the results or outcomes, and with a sense of service and sacrifice to the Supreme. This path requires a disciplined will, a selfless attitude, and a recognition of the law of causation and the role of Maya in the world of action.
• The path of devotion (bhakti), which involves the love and worship of the Supreme, in any of its forms and aspects, and the surrender and dedication of one’s mind and heart to the Supreme. This path requires a pure emotion, a sincere faith, and a recognition of the grace and the presence of the Supreme in the world of Maya.
• The path of yoga (raja), which involves the control and regulation of one’s body, breath, mind, and senses, and the cultivation of concentration, meditation, and absorption in the Supreme. This path requires a healthy body, a calm mind, and a recognition of the power and the potential of the Supreme in the world of Maya.

Maya in Art and Symbolism

Maya is not only a concept or a phenomenon, but also a form of expression and communication, as it is depicted and represented in various forms of art and symbolism in Sanatana Dharma. Maya is the medium and the message, as it conveys the spiritual and moral teachings of Sanatana Dharma in an engaging and accessible way. Maya is also the beauty and the mystery, as it reflects the creativity and the diversity of the Supreme, and also challenges and invites us to explore the deeper and higher dimensions of reality.

Maya is depicted and represented in various forms of Hindu art and iconography, which are meant to convey the different aspects and functions of Maya in the cosmic play. Some of these are:

• The image of the Supreme, who is usually depicted with multiple heads, arms, and attributes, to signify the omnipresence, omnipotence, and omniscience of the Supreme, and also the manifestation of the Supreme in various forms and modes through Maya.
• The image of the lotus, which is a symbol of purity, beauty, and spirituality, and also a symbol of Maya, as it grows in the muddy water, but remains unaffected by it, and also as it represents the unfolding of the potentiality of Maya into the actuality of the world.
• The image of the snake, which is a symbol of power, wisdom, and transformation, and also a symbol of Maya, as it sheds its skin, and also as it represents the illusion and the deception of Maya, which can be mistaken for reality.
• The image of the mirror, which is a symbol of reflection, perception, and awareness, and also a symbol of Maya, as it creates the appearance of an image, which is not the same object, and also as it represents the reflection and the perception of the self, which is identical with Brahman.
• The image of the net, which is a symbol of interconnection, structure, and order, and also a symbol of Maya, as it creates the appearance of multiplicity and diversity, which are dependent on the underlying reality, and also as it represents the interconnection and the structure of the world, which are governed by the law of causation and the role of Maya.

Maya is also represented in various forms of religious rituals and ceremonies, which are meant to invoke the presence and the grace of the Supreme, and also to overcome the influence and the illusion of Maya. Some of these are:

• The ritual of fire sacrifice (yajna), which involves the offering of various substances, such as ghee, grains, herbs, and animals, to the fire, which is a symbol of the Supreme, and also a symbol of Maya, as it consumes and transforms the offerings, and also as it represents the power and the transformation of Maya, which creates and dissolves the world.
• The ritual of worship (puja), which involves the offering of various items, such as flowers, fruits, incense, and water, to the image or the symbol of the Supreme, which is a symbol of the Supreme, and also a symbol of Maya, as it creates the appearance of a form and a quality, which are not the reality, and also as it represents the manifestation and the expression of the Supreme through Maya.
• The ritual of initiation (diksha), which involves the imparting of a sacred mantra, or a sound formula, to the seeker, by the guru, or the spiritual teacher, which is a symbol of the Supreme, and also a symbol of Maya, as it creates the appearance of a sound and a meaning, which are not the reality, and also as it represents the power and the potential of the Supreme in the world of Maya.

Maya in Comparative Religions

Maya is a unique and distinctive concept in Sanatana Dharma, which reflects the Hindu worldview and philosophy. However, Maya can also be contrasted and compared with similar ideas in other philosophical and religious traditions, which can help to highlight the common threads and the unique aspects of Maya in Sanatana Dharma.

One of the traditions that has a similar idea to Maya is Buddhism, which also asserts that the world of samsara, or worldly existence, is an illusion, and that the ultimate reality is nirvana, or the cessation of suffering. However, Buddhism differs from Sanatana Dharma in its conception of the ultimate reality, as it denies the existence of a permanent and independent self, or an eternal and supreme reality, such as Brahman.

Buddhism also differs from Sanatana Dharma in its conception of the cause of illusion, as it attributes it to the ignorance and the craving of the individual, rather than to the power and the will of the Supreme. Buddhism also differs from Sanatana Dharma in its conception of the means of overcoming illusion, as it emphasizes the eightfold path of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, rather than the various paths and practices of Sanatana Dharma.

Another tradition that has a similar idea to Maya is Taoism, which also asserts that the world of phenomena, or the ten thousand things, is an illusion, and that the ultimate reality is the Tao, or the Way. However, Taoism differs from Sanatana Dharma in its conception of the ultimate reality, as it describes it as a mysterious and ineffable principle, rather than as a personal and conscious reality, such as Brahman.

Taoism also differs from Sanatana Dharma in its conception of the cause of illusion, as it attributes it to the differentiation and the discrimination of the human mind, rather than to the power and the will of the Supreme. Taoism also differs from Sanatana Dharma in its conception of the means of overcoming illusion, as it emphasizes the wu-wei, or the non-action, and the ziran, or the naturalness, rather than the various paths and practices of Sanatana Dharma.

Another tradition that has a similar idea to Maya is Gnosticism, which also asserts that the world of matter, or the cosmos, is an illusion, and that the ultimate reality is the Pleroma, or the Fullness. However, Gnosticism differs from Sanatana Dharma in its conception of the ultimate reality, as it describes it as a transcendent and hidden reality, rather than as an immanent and revealed reality, such as Brahman.

Gnosticism also differs from Sanatana Dharma in its conception of the cause of illusion, as it attributes it to the ignorance and the malice of the Demiurge, or the false creator, rather than to the power and the will of the Supreme. Gnosticism also differs from Sanatana Dharma in its conception of the means of overcoming illusion, as it emphasizes the gnosis, or the secret knowledge, and the salvation, or the escape, rather than the various paths and practices of Sanatana Dharma.

Modern Perspectives on Maya

Maya is an ancient and timeless concept in Sanatana Dharma, which reflects the Hindu worldview and philosophy. However, Maya can also be relevant and applicable to the modern and contemporary world, as it can help to explain and address the various challenges and opportunities that we face in the present age. Maya can also be integrated and harmonized with the modern and contemporary understanding of reality, as it can complement and enrich the scientific and rational approach to reality.

One of the ways that Maya can be relevant and applicable to the modern and contemporary world is by providing a spiritual and ethical perspective on the various issues and problems that we face in the world, such as environmental degradation, social injustice, economic inequality, political conflict, and religious intolerance.

Maya can help us to realize that the world of Maya is not the ultimate reality, and that we should not be attached to or identified with the transient and illusory appearances of the world. Maya can also help us to realize that the world of Maya is a manifestation and an expression of the Supreme, and that we should respect and revere the diversity and beauty of the creation. Maya can also help us to realize that the world of Maya is a test and a challenge, and that we should strive to overcome the illusions of Maya and attain the knowledge and the bliss of the Supreme.

Another way that Maya can be relevant and applicable to the modern and contemporary world is by providing a creative and innovative perspective on the various fields and domains that we explore and engage in the world, such as science, technology, art, and culture. Maya can help us to realize that the world of Maya is a source and a medium of creativity and innovation, and that we can use the power and the potential of Maya to create and discover new and wonderful things.

Maya can also help us to realize that the world of Maya is a reflection and a perception of reality, and that we can use the power and the potential of Maya to express and communicate our ideas and feelings. Maya can also help us to realize that the world of Maya is a beauty and a mystery, and that we can use the power and the potential of Maya to enjoy and appreciate the wonders and the mysteries of reality.

Criticisms and Debates Surrounding Maya

Maya is a complex and controversial concept in Sanatana Dharma, which reflects the Hindu worldview and philosophy. However, Maya can also be criticized and debated from various perspectives and viewpoints, which can help to clarify and refine the concept of Maya, and also to acknowledge and address the limitations and challenges of Maya.

One of the criticisms and debates surrounding Maya is from the perspective of other schools of Hindu philosophy, which disagree with the Vedantic conception of Maya, and propose alternative or complementary views on the nature of reality. Some of these are:

• The Nyaya school, which asserts that the world of Maya is not an illusion, but a valid and verifiable reality, and that the ultimate reality is not a single and homogeneous reality, such as Brahman, but a plurality and diversity of realities, such as substances, qualities, actions, relations, and universals.
• The Vaisheshika school, which asserts that the world of Maya is not an illusion, but a real and atomic reality, and that the ultimate reality is not a transcendent and ineffable reality, such as Brahman, but an immanent and perceptible reality, such as atoms, space, time, mind, and soul.
• The Samkhya school, which asserts that the world of Maya is not an illusion, but a manifestation and evolution of reality, and that the ultimate reality is not a single and identical reality, such as Brahman, but a dual and distinct reality, such as purusha, or the pure consciousness, and prakriti, or the primordial matter.
• The Yoga school, which asserts that the world of Maya is not an illusion, but a distraction and hindrance to reality, and that the ultimate reality is not a transcendent and hidden reality, such as Brahman, but an immanent and accessible reality, such as the self, or the individual soul, which can be realized through the practice of yoga.
• The Mimamsa school, which asserts that the world of Maya is not an illusion, but a duty and obligation to reality, and that the ultimate reality is not a transcendent and revealed reality, such as Brahman, but an immanent and prescribed reality, such as the dharma, or the cosmic law and moral order, which can be followed through the performance of rituals and ceremonies.
• The Bhakti school, which asserts that the world of Maya is not an illusion, but a love and devotion to reality, and that the ultimate reality is not a transcendent and impersonal reality, such as Brahman, but an immanent and personal reality, such as the Supreme, or the chosen deity, who can be loved and worshipped through the various forms and modes of bhakti.

Another criticism and debate surrounding Maya is from the perspective of other religions and worldviews, which disagree with the Hindu conception of Maya, and propose alternative or contradictory views on the nature of reality. Some of these are:

• The Abrahamic religions, such as Judaism, Christianity, and Islam, which assert that the world of Maya is not an illusion, but a creation and revelation of reality, and that the ultimate reality is not a single and impersonal reality, such as Brahman, but a singular and personal reality, such as God, who is the creator and the ruler of the world, and who communicates and interacts with the human beings through the prophets and the scriptures.
• The Materialist worldview, such as Atheism, Naturalism, and Scientism, which assert that the world of Maya is not an illusion, but the only and the ultimate reality, and that there is no other reality, such as Brahman, or any other supernatural or metaphysical reality, such as God, soul, or spirit, and that the world can be explained and understood by the natural laws and the scientific methods.
• The Postmodern worldview, such as Relativism, Skepticism, and Deconstructionism, which assert that the world of Maya is not an illusion, but a construction and interpretation of reality, and that there is no ultimate reality, such as Brahman, or any other objective or universal reality, such as God, truth, or morality, and that the world is a product and a reflection of the human language, culture, and power.

Conclusion

Maya is a complex and multi-dimensional concept in Sanatana Dharma, which reflects the Hindu worldview and philosophy. Maya is a fundamental aspect of the Hindu understanding of the nature of reality, the role of the Supreme, the purpose of human life, and the path to liberation. Maya is also a creative and dynamic aspect of the Hindu expression and communication of the spiritual and moral teachings of Sanatana Dharma, through various forms of art and symbolism.

Maya is also a relevant and applicable aspect of the Hindu engagement and interaction with the modern and contemporary world, as it can help to explain and address the various challenges and opportunities that we face in the present age. Maya is also a controversial and debated aspect of the Hindu dialogue and comparison with other philosophical and religious traditions, as it can help to highlight the common threads and the unique aspects of Sanatana Dharma.

In this article, we have explored the importance and multi-dimensional nature of Maya in Sanatana Dharma, and how it relates to various aspects of Hindu philosophy, cosmology, ethics, history, art, and symbolism. We have also discussed some of the criticisms and debates surrounding Maya, and how they can help to clarify and refine the concept of Maya. We hope that this article has provided a comprehensive and informative overview of the concept of Maya, and has encouraged further exploration and contemplation on the concept of Maya in Sanatana Dharma.