माया
यन्त्रोपारोपितकोशांशः
[सम्पाद्यताम्]कल्पद्रुमः
[सम्पाद्यताम्]
 पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
माया, स्त्री, (मीयते अपरोक्षवत् प्रदर्श्यतेऽनया इति । मा + “माच्छाससिसूभ्यो यः ।” उणा० ४ । १०९ । इति यः टाप् ।) इन्द्रजालादिः । विद्वद्गीतां कालकल्लोललोलां नीलापाङ्गीं क्षिप्तसंसारदुर्गाम् ॥ पूर्णां प्राप्यां द्वैतलभ्यां शरण्या- माद्ये शेषे मध्यतो या विभाति । कालो दैवं कर्म्म सोपाधयो ये तस्यां तासां तां विशिष्टां नमामि ॥ भूमौ गन्धो रसताप्सु प्रतिष्ठा रूपं तेजस्येव वायौ स्पृशत्वम् । खे शब्दो वै यद्भिदा भाति नाना तामाद्यां तां विश्वरूपां नमामि ॥ साबित्री त्वं ब्रह्मरूपा भवानी भूतेशस्य श्रीपतेः श्रीस्वरूपा । शची शक्रस्यापि नाकेश्वरस्य पत्नी श्रेष्ठा भासि माये ! जगत्सु ॥ बाल्ये बाला युवती योवने त्वं वार्द्धक्ये या स्थविरा कालकल्पा । नानाकारैर्यागयोगैश्च धर्म्मो भक्त्या वै त्वं कामवज्रा विभासि ॥ वरेण्या त्वं वरदा लोकसिद्धा साध्वी धन्या लोकमान्या सुकन्या । चण्डी दुर्गा कालिका कालिकाख्या नानादेशे रूपवेशैर्विभासि ॥ तव चरणसरोजं देवि ! देवादिवन्द्यं यदि हृदयसरोजे भावयन्तीह भक्त्या । शुककृतमतिशुद्धं हृत्सरोजे स्मरन्ति श्रुतियुगकुहरे वा संश्रुतं धर्म्मसम्पत् ॥ जनयति जगदाद्ये सर्व्वसिद्धिञ्च तेषाम् ॥ मायास्तवमिदं पुण्यं शुकदेवेन भाषितम् । मार्कण्डेयादयश्चापि सिद्धिं लेभे शशिध्वजः ॥ कोकामुखे तपस्तप्त्वा हरिं ध्यात्वा वना- न्तरे । सुदर्शनेन निहतो वैकुण्ठशरणं ययौ ॥” इति श्रीकल्किपुराणेऽनुभागवते भविष्ये माया- स्तव ऊनत्रिंशोऽध्यायः ॥ (शक्तिः सामर्थ्यं वा । यथा, ऋग्वेदे । ४ । ३ । २१ । “दासानामिन्द्रो मायया ।” “मायया स्वकीयया शक्त्या ।” इति तद्भाष्ये सायणः ॥)
अमरकोशः
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
माया स्त्री।
इन्द्रजालादिमाया
समानार्थक:माया,शाम्बरी
2।10।11।2।1
जाबालः स्यादजाजीवो देवाजीवस्तु देवलः। स्यान्माया शाम्बरी मायाकारस्तु प्रतिहारकः॥
वृत्तिवान् : इन्द्रजालिकः
पदार्थ-विभागः : , क्रिया
वाचस्पत्यम्
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
माया¦ स्त्री मा--यत् बा॰ नैत्त्वम्।
१ छद्मनि कापट्ये अमरः।
२ इन्द्रजालादौ
३ मिथ्याबुद्धिहेत्वज्ञानभेदे,
४ कृपायां
५ दम्भे
६ लक्ष्म्यां च मेदि॰।
७ बुद्धमातरि स्त्री अमरः।
८ ईश्वरस्योपाध्रौ, अघटनघटनसाधिकायां शक्तौ वेदान्त॰।
९ पीताम्बरे
१० असुरभेदे पु॰ मेदि॰।
Apte
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
माया [māyā], [मा-यः बा˚ नेत्वम्]
Deceit, fraud, trick, trickery; a device, an artifice; रथचर्यास्त्रमायाभिर्मोहयित्वा परंतप Mb. 7.46.24; यो मायां कुरुते मूढः प्राणत्यागे धनादिके Pt.1. 359.
Jugglery, witchcraft, enchantment, an illusion of magic; स्वप्नो नु माया नु मतिभ्रमो नु Ś.6.1; मायायोगविदां चैव न स्वयं कोपकारणात् Kau. A.1.19.
(Hence) An unreal or illusory image, a phantom, illusion, unreal apparition; मायां मयोद्भाव्य परीक्षितो$सि R.2.62; विकृतिः किं नु भवेदियं नु माया Ki.13.4; R.12.74; oft. as the first member of comp. in the sense of 'false', 'phantom', 'illusory'; e. g. मायावचनम् false words; मायामृग &c.
A political trick or artifice, diplomatic feat.
(In Vedānta phil.) Unreality, the illusion by virtue of which one considers the unreal universe as really existent and as distinct from the Supreme Spirit; मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम् Śvet. Up.
(In Sāṅ. phil.) The Pradhāna or Prakṛiti.
Wickedness.
Pity, compassion.
N. of the mother of Buddha.
Ved. Extraordinary power, wisdom (प्रज्ञा).
(With Śaivas) One of the four snares (पाश) which entangle the soul.
N. of the city Gayā.
N. of Lakṣmī.
N. of Durgā; देवीं मायां तु श्रीकामः Bhāg.2.3.3.
Skill, art; दधारैको रणे राजन् वृषसेनो$स्त्रमायया Mb.7.16.1. -Comp. -आचारa. acting deceitfully. -आत्मक a. false, illusory. -उप- जीविन् a. living by fraud; बहवः पण्डिताः क्षुद्राः सर्वे मायो- पजीविनः Pt.1.288. -कारः, -कृत्, -जीविन् m.) a conjurer, juggler. -चण a.
noted for juggling.
deceptive. -जलम् artificial water; स्निग्धत्वमायाजललेपलोपसयत्न- रत्नांशुमृजांशुकाभाम् N.1.93. -दः a crocodile. -देवी N. of the mother of Buddha. ˚सुतः Buddha. -धर a. deceitful, illusive. -पटु a. skilled in deception, fraudulent, deceitful.
प्रयोगः deceitfulness, employment of tricks or fraud; मायाप्रयोगः प्रिये Pt. 1.19.
employment of magic. -फलम् a gall-nut. -मृगः a phantom deer, an illusory or false deer. -यन्त्रम् an enchantment.-योगः employment of magic. -योधिन् a. fighting deceitfully. -रसिक, -वसिक a. deceitful. -वचनम् false or deceitful words. -वादः the doctrine or illusion, (a term applied to Buddhism). -विद् a. skilled in deception or magical arts. -सुतः an epithet of Buddha.
Monier-Williams
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
माया f. See. below.
माया f. art , wisdom , extraordinary or supernatural power (only in the earlier language)
माया f. illusion , unreality , deception , fraud , trick , sorcery , witchcraft magic RV. etc.
माया f. an unreal or illusory image , phantom , apparition ib. ( esp. ibc. = false , unreal , illusory ; See. comp. )
माया f. duplicity (with Buddhists one of the 24 minor evil passions) Dharmas. 69 (in phil. ) Illusion (identified in the सांख्यwith प्रकृतिor प्रधानand in that system , as well as in the वेदा-न्त, regarded as the source of the visible universe) IW. 83 ; 108
माया f. (with शैवs) one of the 4 पाशs or snares which entangle the soul Sarvad. MW.
माया f. (with वैष्णवs) one of the 9 शक्तिs or energies of विष्णुL.
माया f. Illusion personified (sometimes identified with दुर्गा, sometimes regarded as a daughter of अनृतand निरृतिor निकृतिand mother of मृत्यु, or as a daughter of अधर्म) Pur.
माया f. compassion , sympathy L.
माया f. Convolvulus Turpethum L.
माया f. N. of the mother of गौतमबुद्धMWB. 24
माया f. of लक्ष्मीW.
माया f. of a city Cat.
माया f. of 2 metres Col.
माया f. du. ( माये इन्द्रस्य)N. of 2 सामन्s A1rshBr.
Purana index
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
(I)--created by the Lord with a view to creating the world; फलकम्:F1: भा. I. 2. ३०; III. 5. २५.फलकम्:/F Role of: source of bondage; फलकम्:F2: भा. XI. ११. 1-3; वा. ९४. १५.फलकम्:/F four characteristics of: its influence on ज्ञान: means to get rid of. फलकम्:F3: भा. XI. 3. 1-३३.फलकम्:/F
(II)--a daughter of Adharma. भा. IV. 8. 2.
(III)--is योगमाया; a mind-born mother; फलकम्:F1: भा. X. 2. १२; M. १७९. २१.फलकम्:/F from the heart of Narasimha; फलकम्:F2: Ib. १७९. ६४.फलकम्:/F a शक्ति. फलकम्:F3: Br. II. २६. 9, २९; IV. 6. ५३; १२. २१ & ४९; ४४. ६२; वा. २४. ८६.फलकम्:/F
(IV)--a daughter of Maya; फलकम्:F1: Br. II. 9. ६४.फलकम्:/F wife of Bhayam and mother of मृत्यु; फलकम्:F2: वा. १०. ४०.फलकम्:/F helpmate of वाराहविष्णु. फलकम्:F3: Br. I. 5. १९.फलकम्:/F [page२-689+ २७]
(V)--the essence milked by the Asuras from the cow-earth. M. १०. २१.
(VI)--one of the kingly उपायस्। M. २२२. 2.
(VII)--(वैष्णवी): Atimohini and त्रिगुणात्- maka. Vi. V. २१. 1; ३०. १४-9.
(VIII)--represents the lips of the Vedas, फलकम्:F1: वा. १०४. ७५.फलकम्:/F makes different varieties of and varied गुणस् with शीलस्। फलकम्:F2: Ib. १०४. ४१.फलकम्:/F
Purana Encyclopedia
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
MĀYĀ :
1) General information. A consort of Mahāviṣṇu, Māyā has got a very prominent place in Hindu Purāṇas. The Purāṇas state that this whole universe is unreal, illusory and if we feel it real it is because of the working of this Māyā.
2) Birth. How was Māyā born? Agni Purāṇa in its twentieth chapter gives a genealogy of Māyā. Hiṁsā (injury) is the wife of Adharma (evil). They got two children named Anṛta (falsehood) and Nikṛti (wicked- ness). From them were born Bhaya (fear), Naraka (hell) Māyā (illusion) and Vedanā (pain). Māyā in turn gave birth to Death, the destroyer of all pain produced from Hate or Misery. Mṛtyu (death) produced Vyādhi (disease), Jarā (rugosity), Śoka (sorrow), Tṛṣṇā (desire) and Krodha (anger).
3) Exhibition of Māyā. Mahāviṣṇu once told Nārada thus: “There is nothing like living beings on earth. All is an illusion due to Māyā.” Nārada requested Mahāviṣṇu to show him that and Viṣṇu took Nārada to the banks of a river and exhibited the wonderful working of Māyā. (For details see under Tāladhvaja I).
4) How Gāthi, a brahmin, saw Māyā. In the country of Kosala there was once a brahmin named Gāthi. He went to the forests and standing there in water in a pond, immersed up to his neck, started doing penance. For eight months he did penance thus and then Mahā- viṣṇu appeared before him and asked him what boon he wanted. The brahmin said he wanted to see Māyā- devī. Viṣṇu granted the boon and disappeared.
Several years passed after that and nothing happened. One day the brahmin as usual went to bathe in a pond. When he took a dip in the waters he forgot all his prayers and mantras. There was a change of mind. He felt he was lying dead in his house. Relatives were sitting around weeping. His wife was in tears and was holding his legs. In an atmosphere of mourning, his own people weeping bitterly carried his body to a frightening burial ground and put it on a funeral pyre. It was burnt to ashes. He then felt himself in the womb af a Caṇḍāla woman living in a village near Hūṇamaṇḍala. The foetus developed and a black boy was born. The boy grew passing the stages of infancy, childhood and boy- hood and became a man, black and stout. He started enjoying sexual life with a beautiful caṇḍāla girl. The amorous plays were done on leaf-beds, in creeper-huts, bushes and in caves and soon many evil-natured sons were born to him. Gradually his health faded and he constructed a hermitage and lived there as a hermit. His children grew up and he became old and then all on a sudden all his children and wife and other members of his family died and he was left alone. He then left the place and travelling much reached the capital city of Kīramaṇḍala. The city gates were deco- rated and inside people stood in groups. The road to the palace from the gate had been beautified and as he reached the palace gates he saw an elephant as big and black as mountain standing there well caparisoned. It was customary in those days to post an elephant well bedecked before the palace gates when a King died. The elephant he saw was one who had been let loose to select a new King in the place of the one who had just died. The elephant on seeing him took him by its trunk and placed him on its back. The people when they saw it shouted “The King”, “The King”. Drums were beaten and people shouted with joy. He was taken to the palace where he was received by young and beautiful girls. He was dressed in royal robes and he took over the administration of the state. Gradually he accepted as his wives the wives of the former King and lived there accepting the name of Gālava. He ruled the state to the satisfaction of all for eight years. One day the King went out for a stroll dressed as an ordinary man. Just outside the gate of the palace a set of Caṇḍālas were sitting singing songs to the accompaniment of a violin. As soon as they saw Gālava one of the Caṇḍālas, a red-eyed old man, got up from the group and addressing the King as “Hi, Kalañju” shouted loudly, “Friend, where had you been all this time? It is a long time since we saw you. It is our luck we saw you at least now”. The King of Kīra did not like the words of the Caṇḍāla and he rebuked the old man. The queens and others standing on the terrace of the palace could see this scene. They were shocked. They regretted they had all along been serving a Caṇḍāla. The news spread like wild fire in the state. The King had to live in the palace without the help and co-oper- ation of anybody inside or outside the palace.
People wanted to atone for the crime they had commit- ted in installing a Caṇḍāla as their King. They made small firepits throughout the country and started committing suicide by jumping into it. The King lamented that such a mass suicide was due to him and he also made a fire-pit and jumped into it.
The heat of the fire-pit woke him from his day-dream and Gāthi found himself in the pond where he had come to bathe. “What! Who am I? What all roles did I take just now?” These puzzling thoughts filled him and he went back to the āśrama and started life as usual. One day an old friend of his came to the āśrama and after the daily routine they lay down to sleep. During their conversation Gāthī asked his friend why he had become fleshless and so lean. Then his friend narrated a story exactly similar to the experiences which Gāthi had in the country of Kīra. He added that to atone for the sin of his association with the Caṇḍālas he was conducting Prayāgasnāna (bath in Prayāga), Japa and Cāndrāyaṇamahāvrata. All those things he explained, made him lean.
Gāthi knew that the story of the guest related to him and he was eager to visit the country of Kīra. When he went to Kīra he saw everything there in the same way as in his dream. Then he realised that it was an ex- hibition by Viṣṇu of the working of Māyā. Gāthi then renounced everything and went into a cave and started doing penance there. After some years Mahā Viṣṇu appeared before him and blessed him. (Jñānavāsiṣṭha).
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*1st word in right half of page 495 (+offset) in original book.