Maaia is an all encompassing phenomenon in the mortal world. The third Guru defines Maaia thus:

ਮਾਇਆ ਕਿਸ ਨੋ ਆਖੀਐ ਕਿਆ ਮਾਇਆ ਕਰਮ ਕਮਾਇ ॥ ਦੁਖਿ ਸੁਖਿ ਏਹੁ ਜੀਉ ਬਧੁ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥

What is Maya and how do we act under its influence? It is Maaia that the mortal acts in ego thinking of acting only to avoid pain and get comfort. It is delusion to think one can get what one wants; but without the Shabad – the guru’s teachings – delusion does not go and ego is not banished from within. 6. M: 3, p 67.

The Guru also gives the solution:

ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮੁ ਜਾਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸੁਭਾਇ ॥ ੭॥

Devotion does not develop without love; without acting on the Shabad, one does not love the Creator and obtain IT’s acceptance. It is Shabad that kills ego and (bhram) delusion caused by Maya is ended. The Gurmukhs who live by the Shabad, (sahj subhaae) effortlessly receive the (padarath = merchandise) gift of Naam/ Divine virtues. 7.

Maaia has many angles which may be stated as follows. Maaia is:

• All that happens as a play of the Creator
• Temptations offered by what goes on within the reach of the mortals.
• Attachment to relatives, and objects of transitory pleasures – illusion.
• Actions of the mortals based on ego and vanity, including friendship and jealousy.
• Performing rituals rather than devoting themselves to living by Divine virtues and commands.
• Remaining caught in actions of material nature as characterized by the three gunas of Tamas, Rajas and Sattva.
• Money or wealth and love for it.

It would be relevant to quote a full Shabad (composition) of the fifth Guru which is entirely on the subject of Maaia. This Shabad in Raag Gauri on Page 182 of Sri Guru Granth Sahib says that Maaia shows in many ways; it describes the world play and how that influences the mortals’ conduct. It goes like this:

ਬਿਆਪਤ ਹਰਖ ਸੋਗ ਬਿਸਥਾਰ ॥ਬਿਆਪਤ ਸੁਰਗ ਨਰਕ ਅਵਤਾਰ ॥ਬਿਆਪਤ ਧਨ ਨਿਰਧਨ ਪੇਖਿ ਸੋਭਾ ॥ਮੂਲੁ ਬਿਆਧੀ ਬਿਆਪਸਿ ਲੋਭਾ ॥੧॥
The world-play (biaapat) displays its influences (bisthaar = spread) by way
of (harakh) joy and (sog) sorrow; its influence results in the souls
(surg = going to heaven) merging with the Creator or (narak avtaar = descending into hell) remaining in cycles of rebirths and deaths. The world-play also shows up
in the form of (dhan) wealth for some or (nirdhan = poor) poverty for
some; some are happy (pekh sobha) to see they are being praised. (Mool)
at the root of all this is (greed) attachment to objects of world-play. 1.

ਮਾਇਆ ਬਿਆਪਤ ਬਹੁ ਪਰਕਾਰੀ ॥ਸੰਤ ਜੀਵਹਿ ਪ੍ਰਭ ਓਟ ਤੁਮਾਰੀ ॥੧॥ ਰਹਾਉ ॥

(Maaia) the word-play shows up (bahu parkaari) in numerous ways. (Sant =
saints) the devotees remain unaffected by it (prabh ot tumaari = by
being in Your protection) by having faith in You, O Almighty. 1.
Dwell on this and contemplate.

ਬਿਆਪਤ ਅਹੰਬੁਧਿ ਕਾ ਮਾਤਾ ॥ਬਿਆਪਤ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੰਗਿ ਰਾਤਾ ॥ਬਿਆਪਤ ਹਸਤਿ ਘੋੜੇ ਅਰੁ ਬਸਤਾ ॥ਬਿਆਪਤ ਰੂਪ ਜੋਬਨ ਮਦ ਮਸਤਾ ॥੨॥

It manifests by some being (maata) intoxicated by (ahang budhi)
thought of self-importance or (sang raata) remaining engrossed with
(putr) children and (klatr) spouses. The world play shows
up as (hasti) elephants and (ghore) horses as status symbols for some
or being (mad masta = inebriated by the intoxicant) obsessed with
physical (roop) beauty, (joban) youth/strength and (basta, vastr) good
clothes. 2.

ਬਿਆਪਤ ਭੂਮਿ ਰੰਕ ਅਰੁ ਰੰਗਾ ॥ਬਿਆਪਤ ਗੀਤ ਨਾਦ ਸੁਣਿ ਸੰਗਾ ॥ਬਿਆਪਤ ਸੇਜ ਮਹਲ ਸੀਗਾਰ ॥ਪੰਚ ਦੂਤ ਬਿਆਪਤ ਅੰਧਿਆਰ ॥੩॥
It manifests as some (bhoom = have land) being landlords,
others (rank) poor and (ranga = colors) in many other ways. Some love
listening to (geet naad) songs and music (sanga) together. Some enjoy
(sej) comfortable beds, (mahal seegaar) decorated mansions. When people
remain in (andhiaar = darkness) ignorance about Divine virtues; they are
affected by the (panch doot) five vices – lust, wrath, greed, attachment
and vanity. 3.

ਬਿਆਪਤ ਕਰਮ ਕਰੈ ਹਉ ਫਾਸਾ ॥ਬਿਆਪਤਿ ਗਿਰਸਤ ਬਿਆਪਤ ਉਦਾਸਾ ॥ਆਚਾਰ ਬਿਉਹਾਰ ਬਿਆਪਤ ਇਹ ਜਾਤਿ ॥ਸਭ ਕਿਛੁ ਬਿਆਪਤਬਿਨੁ ਹਰਿ ਰੰਗ ਰਾਤ ॥੪॥

The world-play also manifests as people (hau phaasa) caught in ego (karam
kare) performing rituals; some are engrossed in (girst) family affairs
while some (udaasa) renounce the world. Some concentrate on (aachaar
biohaar) good behavior and some remain caught in (jaati) caste
considerations. (Sabh kichh biaapat) all this happens (bin raat) to
those not imbued with (har rang) Divine love. 4.

ਸੰਤਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਹਰਿ ਰਾਇ ॥ਤਾ ਕਉ ਕਹਾ ਬਿਆਪੈ ਮਾਇ ॥ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਧੂਰਿ ਸੰਤ ਪਾਈ ॥ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਮਾਈ ॥੫॥੧੯॥੮੮॥
(Hari rai) Almighty the Master (bandhan kaate) cuts/breaks the bondage to the
world-play of the (santan) saints/devotees. (Maaee, maaia) the world-play cannot
then influence them. Those who (paai) receive (dhoor sant) dust of the saints’ feet i.e. follow the saints are not influenced by (maaia) the world-play. 5. 19. 88.

This phenomenon of Maaia came with the creation of the universe. We read in Sukhmani Sahib on pages 290-291:

ਜਹ ਆਪਿ ਰਚਿਓ ਪਰਪੰਚੁ ਅਕਾਰੁ ॥ ਤਿਹੁ ਗੁਣ ਮਹਿ ਕੀਨੋ ਬਿਸਥਾਰੁ ॥

(Jah) when the Creator (aap) IT-self (rachio) made (aakaar) the physical form of creation (parpanch) comprising of the five elements,
it was (keeno) done (meh) in an environment of (tihu gun) the three modes of material nature;

ਪਾਪੁ ਪੁੰਨੁ ਤਹ ਭਈ ਕਹਾਵਤ ॥ ਕੋਊ ਨਰਕ ਕੋਊ ਸੁਰਗ ਬੰਛਾਵਤ ॥

With it (bhaee = happened) came the superstitions (kahaavat) known as (paap) evil and (punn) virtuous deeds;
and based on these (kou) some (banchhavat = seeking) deserving (narak) hell and some (surag) heaven.

ਆਲ ਜਾਲ ਮਾਇਆ ਜੰਜਾਲ ॥ ਹਉਮੈ ਮੋਹ ਭਰਮ ਭੈ ਭਾਰ ॥

Also came (jaal) web of (aal = home) family and (janjaal) entanglement to (maaia) the world-play,
(haumai) ego, (moh) attachment to things transitory, (bharam) delusion and (bhai bhaar = load of fear) the worries for having done wrong;

ਦੂਖ ਸੂਖ ਮਾਨ ਅਪਮਾਨ ॥ ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਓ ਬਖ੍ਯ੍ਯਾਨ ॥

(Dookh) grief, (sookh) comfort/peace, (maan) honor and (apmaan) dishonor came.

and were (keeo bakhiaan = spoken) explained in (anik) numerous (prakaar) ways. M: 5, p 290-91.

The third Guru describes another aspect of Maya or world-play. Maya is responsible for creation of gods and goddesses who may fulfill desires and provide protection against punishment for transgressions . For the same reasons the Hindu Smritis and Shastras were created to show what rituals to perform for various purposes. All this is Maya.

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਸਰਿਆ ਸੰਸਾਰੇ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੨॥

Maya is at the (Mool) root of (devi deva) goddesses and gods, and is also responsible for creation of the Smritis and Shastras. Every one in the world works for fulfillment of (kaam) desires and shows (krodh) wrath for non-fulfillment; this results in reincarnation and the connected suffering. 2.

ਮਾਇਆ ਮਮਤਾ ਕਰਤੈ ਲਾਈ ॥ ਏਹੁ ਹੁਕਮੁ ਕਰਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਹੁ ਭਾਈ ॥ ਸਦਾ ਰਹਹੁ ਹਰਿ ਕੀ ਸਰਣਾਈ ॥੨॥ ੩ ੧੨੬੧

(Mamta) attachment as part of world play has been given by the Creator,
but the Creator also gave this command when bringing (sristi = universe) the creation into being:
Understand the reality by the guru’s grace/guidance,
and stay in the sanctuary of the Master – live in obedience of Divine commands. 2. M: 3. 1261.

The fifth Guru describes Maaia as deceitful.

ਮਾਈ ਮਾਇਆ ਛਲੁ ॥ ਤ੍ਰਿਣ ਕੀ ਅਗਨਿ ਮੇਘ ਕੀ ਛਾਇਆ ਗੋਬਿਦ ਭਜਨ ਬਿਨੁ ਹੜ ਕਾ ਜਲੁ ॥ ਰਹਾਉ ॥ ੫ ੭੧੭

O my mother, Maaia is deceitful. Its charm lasts a short while like the fire obtained from grass, shadow of the cloud or the flood-waters; the only thing that lasts is (remembrance of) the virtues of the Master. Dwell on this and contemplate. M: 5, p 717.

The third Guru describes Maaia as a serpent that deceives thus:

ਮਾਇਆ ਹੋਈ ਨਾਗਨੀ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥ ਇਸ ਕੀ ਸੇਵਾ ਜੋ ਕਰੇ ਤਿਸ ਹੀ ਕਉ ਫਿਰਿ ਖਾਇ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਗਾਰੜੂ ਤਿਨਿ ਮਲਿ ਦਲਿ ਲਾਈ ਪਾਇ ॥ ਨਾਨਕ ਸੇਈ ਉਬਰੇ ਜਿ ਸਚਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੨॥ ੩ ੫੧੦

Maaia is the serpent that has wrapped itself round the creatures of the world;

one who serves it i.e. falls for it, it swallows the same person;

Some Gurmukhs who follow the guru’s teachings, have (gaar-ru) the so-called mantra that neutralizes its poison, and (mal dal) crush it i.e. destroy its influence;

only those who (rahe liv laae) remain absorbed in the Eternal Master’s virtues (ubre) are saved. M: 3, p 510.

This compares with the snake acting as Satan in the Old Testament to tempt Eve.

It is hard to resist Maaia; even the gods cannot. Bhagat Kabir says:

ਸਰਪਨੀ ਤੇ ਊਪਰਿ ਨਹੀ ਬਲੀਆ ॥ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਛਲੀਆ ॥੧॥

There is none as powerful as the serpent Maaia which deceives even Brahma, Vishnu and Mahadev, the Hindu deities. Kabir, p 480.

Maaia is referred to as poison that kills a person spiritually, because when in its control, one succumbs to temptations.

ਅਨਜਾਨਤ ਬਿਖਿਆ ਮਹਿ ਰਚੈ ॥ ਜੇ ਜਾਨਤ ਆਪਨ ਆਪ ਬਚੈ ॥ ੫ ੨੭

(Anjaanat) unknowingly, the mortal remains (rachai) engrossed (meh) in (bikhia = poison) objects of transitory pleasure – and poisons the mind;
(je jaanat) if s/he (jaanat) knew (aap = self) s/he would (bachai = keep away) resist them. M: 5, p 27.

In the same vein:

ਨੈਨਹੁ ਨੀਦ ਪਰ ਦ੍ਰਿਸਟਿ ਵਿਕਾਰ ॥ ਸ੍ਰਵਣ ਸੋਏ ਸੁਣਿ ਨਿੰਦ ਵੀਚਾਰ ॥ ਰਸਨਾ ਸੋਈ ਲੋਭਿ ਮੀਠੈ ਸਾਦਿ ॥ ਮਨੁ ਸੋਇਆ ਮਾਇਆ ਬਿਸਮਾਦਿ ॥੧॥

(Nainhu) the eyes are (need, neend = asleep) inebriated (par drist) looking at
others’ looks/beauty and wealth; (sravan) the ears (sun nind) listening to
others’ slander and (veechaar) thinking of it. (Rasna) the tongue is
inebriated with the (lobh) greed of sweet taste. (Mann) the mind is
inebriated being (bismaad) fascinated by (maaia) the world-play which
the sensory organs present. 1.

ਇਸੁ ਗ੍ਰਿਹ ਮਹਿ ਕੋਈ ਜਾਗਤੁ ਰਹੈ ॥ ਸਾਬਤੁ ਵਸਤੁ ਓਹੁ ਅਪਨੀ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥
(Koee) some rare person (jaagat rahai = remains awake) is alert (is grih meh =
in this house/mind) mentally. S/he (vast apni lahai = takes his/her
merchandise) retains the Divine virtues in the mind (Saabat) fully/ does
not let goodness to be lost to temptations. 1.
Dwell on this and contemplate.

So how does one remain alert against Maaia? The answer:

ਸਾਧਸੰਗਿ ਮਨ ਸੋਵਤ ਜਾਗੇ ॥ ਤਬ ਪ੍ਰਭ ਨਾਨਕ ਮੀਠੇ ਲਾਗੇ ॥੪॥੧੨॥੬੩॥ ੫ ੩੮੬

Participation in holy congregation alerts the (sovat = asleep) indifferent mind;

and then the Almighty seems lovable compared to Maaia, says Nanak. M: 5, p 386.

Further:

ਪ੍ਰਥਮੇ ਤਿਆਗੀ ਹਉਮੈ ਪ੍ਰੀਤਿ ॥ ਦੁਤੀਆ ਤਿਆਗੀ ਲੋਗਾ ਰੀਤਿ ॥ ਤ੍ਰੈ ਗੁਣ ਤਿਆਗਿ ਦੁਰਜਨ ਮੀਤ ਸਮਾਨੇ ॥ ਤੁਰੀਆ ਗੁਣੁ ਮਿਲਿ ਸਾਧ ਪਛਾਨੇ ॥੨॥ ੫ ੩੭੦

Thr first thing to do is to give up love for self-importance, ego;
second to give up doing what other people are seen doing – like rituals;
when the three modes of material nature are given up, then one treats friends and adversaries alike;
acquiring (turia) the fourth state – transcending the three modes of material nature – one becomes like a saint – i.e. breaks with Maaia. 2. M: 5, p 370

ਚੰਦਨ ਵਾਸੁ ਭੁਇਅੰਗਮ ਵੇੜੀ ਕਿਵ ਮਿਲੀਐ ਚੰਦਨੁ ਲੀਜੈ ॥ ਕਾਢਿ ਖੜਗੁ ਗੁਰ ਗਿਆਨੁ ਕਰਾਰਾ ਬਿਖੁ ਛੇਦਿ ਛੇਦਿ ਰਸੁ ਪੀਜੈ ॥੩॥ ੪ ੧੩੨੪

Because of the strong fragrance of the (chandan) sandalwood tree it has snakes (veri) wrapping round it; then how does one get the sandalwood? Similarly the mind – with the Creator in it – is in the grip of the Maaia serpent, how do we find the Master within?

Answer: (Kaadh – take out) use the (karaara) strong (kharag) dagger of (giaan = knowledge) understanding given by the guru, cut the poison of Maaia and drink the elixir – i.e. experience the Master within. M: 4, p 1324.

Money or wealth is also called Maaia. People work to earn it, which is fine but one should not get obsessed with gathering wealth, for the sake of becoming rich. The guru says:

ਲੈਦਾ ਬਦ ਦੁਆਇ ਤੂੰ ਮਾਇਆ ਕਰਹਿ ਇਕਤ ॥ ਜਿਸ ਨੋ ਤੂੰ ਪਤੀਆਇਦਾ ਸੋ ਸਣੁ ਤੁਝੈ ਅਨਿਤ ॥ ਅਹੰਕਾਰੁ ਕਰਹਿ ਅਹੰਕਾਰੀਆ ਵਿਆਪਿਆ ਮਨ ਕੀ ਮਤਿ ॥ ਤਿਨਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ਨਾ ਤਿਸੁ ਜਾਤਿ ਨ ਪਤਿ ॥੩॥

You collect wealth exploiting others and earn their curses. But your family members whom you please with the wealth will also perish like you. You display vanity and do things your own way. Such people (like you) have been led astray by the Creator and receive no status or honor in the hereafter. 3. M: 5, p 42.

Guru Nanak asks the mortal to ponder over this:

ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ ॥ ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥ ੧ ੮੩੨

The mortal shows off wealth enjoying objects of pleasure as s/he likes;

but on death the body is reduced to ash and wealth left for others. M: 1, p 832.

The bondage to wealth is so strong that one does not forget it even when dying.

ਜਿਉ ਉਲਝਾਇਓ ਬਾਧ ਬੁਧਿ ਕਾ ਮਰਤਿਆ ਨਹੀ ਬਿਸਰਾਨੀ ॥੪॥

One is so (uljhaaio) entangled in thoughts of wealth that (budh) the mind
remains in (baadh) bondage and s/he does not (bisraani) forget these
even when (martia) dying. 4.

ਭਾਈ ਮੀਤ ਬੰਧਪ ਸਖੇ ਪਾਛੇ ਤਿਨਹੂ ਕਉ ਸੰਪਾਨੀ ॥੫॥

S/he has (bhaai, meet, bandhap, sakhaa) siblings, friends, relatives and
companions); on death the wealth is (sampaani) left (paachhe) behind for

(tinhoo) them. 5. M: 5, p 242.

ਜਬ ਇਹੁ ਧਾਵੈ ਮਾਇਆ ਅਰਥੀ ॥ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਨਹ ਤਿਸ ਲਾਥੀ ॥ਜਬ ਇਸ ਤੇ ਇਹੁ ਹੋਇਓ ਜਉਲਾ ॥ਪੀਛੈ ਲਾਗਿ ਚਲੀ ਉਠਿ ਕਉਲਾ ॥੬॥

As long as one (dhaavai) runs (arthi) for the sake of (maaia) money,
s/he is neither (triptavai) satiated nor does (tis = thirst) the craving (laathi) leaves him/her i.e. one wants more and more of it.
But when s/he (hoio jaula) withdraws the mind from it,
then (kaula = Lakshmi) the metaphorical goddess of wealth (peechhai laag) follows him/her. 6.

We cannot do without money but one should not be attached to it. The fifth Guru says:

ਜਿਸੁ ਗ੍ਰਿਹਿ ਬਹੁਤੁ ਤਿਸੈ ਗ੍ਰਿਹਿ ਚਿੰਤਾ ॥ ਜਿਸੁ ਗ੍ਰਿਹਿ ਥੋਰੀ ਸੁ ਫਿਰੈ ਭ੍ਰਮੰਤਾ ॥ ਦੁਹੂ ਬਿਵਸਥਾ ਤੇ ਜੋ ਮੁਕਤਾ ਸੋਈ ਸੁਹੇਲਾ ਭਾਲੀਐ ॥੧॥ ੫ ੧੦੧੯

One in whose (girih = home) possession there is lot of money, that person remains worried about – its and own security;

one who has little money wanders trying to earn it;

but one who is (mukta) free of both these states is happy; I look for such a person, says the guru. M: 5, p 1019.

In conclusion; whether it is the happenings or temptations of the world play, or wealth, freedom from attachment to these comes by following the guru’s teachings.