Maya Panchakam

Maya Panchakam is a small work of five verses by Sri Adi Sankara describing the power of Maya over Jiva.  Maya is the power of Brahman that makes impossible things to happen. Maya literally means that which is not there (ma=not; ya=that).  It is not there really but it is there valid for transactions, like sunrise.  Sri Adi Sankara himself describes Maya in his prakarana grantha “Viveka Chudamani” thus in verse 108:

avyaktanamni paramesasaktiḥ

anadyavidya triguṇatmika para |

karyanumeya sudhiyaiva maya

yaya jagatsarvamidam prasuyate.II 108

Maya, also called the Unmanifest, is the power of the Lord. It is the beginningless ignorance; it comprises the three gunas and is superior to their effects (as their cause). It is to be inferred only by one who has a clear intellect, from the effects it produces. It is this Maya which projects the entire universe.

With this brief introduction let us proceed to the text.

Verse1

Nirupama Nithya Niramshake Api Akhande
Mayi Chithi Sarva Vikalpanadi Shoonye
Ghatayathi Jagadeesha Jeeva Bhedham
Tvadh Agaditha Ghatana Patiyasi Maya

Maya which is capable of making the impossible possible, brings about the distinctions of the world, Iswara, and jiva in my consciousness, which is unique and eternal, partless and division-less, and which is free from all superimpositions.

Maya has two powers; veiling power, Avarana sakthi and projecting power, Vikshepa sakthi.  Brahman as Iswara projects the world using the Vikshepa sakthi of Maya.  Maya is only an alankara for Iswara as it is under His control.  But for Jiva it is bondage as Jiva is under the control of Maya.  Its Avarana sakthi makes the Jiva blind to its Real nature as Brahman. As a result Jiva mistakes the body-mind complex as its true self and under the influence of Vikshepa sakthi perceives difference where none exists.  Maya with Brahman is like the policeman, accompanying a V.I.P., who is serving the V.I.P.  Maya with Jiva is like the policeman, accompanying a thief, where the policeman is controlling the thief.

One’s true Self is pure Consciousness that is Brahman and it is eternal, unique, without any parts, without any divisions and free from modifications. Maya creates the differentiation of Jiva, Jagat and Iswara i.e. individual, world and God in the Consciousness that makes the Jiva believe that he is a distinct individual who is experiencing the world, Jagat and that there is a God, Iswara, who controls the world. This differentiation creates the notion of samsara and bondage which can be demolished only with Athma Jnanam that reveals Jiva-Brahma-Ikyam, and makes one realize one’s true Self as the immortal Consciousness which is only the witness of the three states of wakefulness, dream and deep sleep and not the mortal body-mind complex undergoing these three states.

Verse 2

Sruthi Shatha Nigamantha Shodakan
Api Ahaha Dhanadi Nidarshanena Sadya:
Kalushayahti ChadushPada: Abhinnan
Tvadh Agaditha Ghatana Patiyasi Maya

Alas! Maya which is capable of making the impossible possible, deludes even the scholars who have mastered the Vedas and Upanishads to behave no better than four-legged animals by tempting them with wealth and possessions.

This verse describes how Maya can lead astray one, with mere academic scholarship in Vedas and Upanishads, with the temptations of wealth, power and possessions and make them behave like animals that know nothing but “eating, drinking, mating and sleeping”. To escape the clutches of Maya these scholars should acquire aproksha jnanam of Brahman along with academic knowledge.  One should know not only the scriptures but also the import of scriptures which is possible only when they have the inner urge for Liberation.

Verse 3

Sukhachita Akhanda Vibhotham Advitheeyam
Viyadha Anala Dhivi Nirmithe Niyojya
Bramayathi Bhavasaagare Nithantham
Tvadh Agaditha Ghatana Patiyasi Maya

Maya which is capable of making the impossible possible, causes Athma, which is Bliss, Awareness, and undifferentiated Knowledge, to identify with the physical body (made up of elements namely space, fire, etc.) thereby deluding non-dual Self whirl in the ocean of Samsara.

This verse adds to the first one, by declaring that, the Self deviates from its own true nature (Swaroopa Lakshanam) due to the magical powers of Maya.  Self is of the nature of Consciousness and Bliss, without parts and is non-dual.  As long as one imagines that one was born at a certain place and time and remains identified with the body and a name and status, the cycle of samsara will not cease.

Verse 4

Apagatha Guna Varna Jathi Bedhe
Sukhachithi Vipra  Vidadyahamkruthim cha
Sputayathi SuthaDhara GehaMeham
Tvadh Agaditha Ghatana Patiyasi Maya

Maya which is capable of making the impossible possible, creates in the pure Bliss-Consciousness which is devoid of attributes of caste, creed and the like, the notion of ‘I’ness, of looking upon oneself as Brahmana, Vaisya etc. as well as attachment to son, wife and home.  

In the Self which is of the nature of Consciousness and Bliss and devoid of the various differences of caste, creed, quality etc. the “I” notions that “I am a Brahmin”, “I am a Vaisya” etc., and the “Mine” notions of “my wife, my children, my son” etc., which are delusions are created and a person is strongly deluded into these notions by Maya.

Verse 5

Vidhi Hari Hara Vibhedham Api Akhande
Batha Virachayya Bhudhanapi Prakaamam
Bhramayahti Harai Hara Bedha Bhaava
Tvadh Agaditha Ghatana Patiyasi Maya

Maya, that makes impossible possible, creates the various differences of Hari and Hara in the absolute, division-less, Brahman, and alas, it deludes even the scholars into the differentiation of Hari and Hara and thereby make them fight amongst each other.

Maya super-imposes difference of name and form even on Nirguna Brahman.  One non-dual Brahman is projected as Brahma, Vishnu, Siva etc. So Saiva-Vaishnava bhedam is only an illusion and both Siva and Vishnu are veiled forms of Brahman only.  We can remember in this context that Sri Sankara pointed out that the caste differences in society also are only the play of Maya, in the previous verse. 

--------------------------