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E Maya Chhe Ati Balvanti



This Maya is Extremely Powerful
ए माया छे अति बलवंती
Jagadguru Acharyashri 108 Krishnamaniji Maharaj
           As soon as we hear the word Maya we start imagining untruth, delusion, deception, guile,   etc., (मिथ्या, भ्रान्ति, छल, कपट आदि).In its definition it is said that it projectsforth false meaning (असत्य अर्थ). In the word Maya there are two alphabets, “ma” and “ya” (मा और या). In Sanskrit language “Ma” means “is Not”, and “Ya” means “That which”. From this it is clear that what is really not there but is merely seen, that is Maya, - i.e. something which has its own form and is not being projected in that very same form, but is projected in another (exactly opposite) form; - that projecting-power is called Maya (अथवा जिसका जैसा स्वरूप है उसको उसी रूपमें प्रकाशित न कर दूसरे (ठीक विपरीत) रूपमें प्रकाशित करनेवाली शक्ति माया है). Maya herself is an illusion, and can only project illusion ! But due to ignorance (Maya or अज्ञान), people start comprehending illusion itself in the form of truth !
             Maya is also called as Ignorance (अज्ञान). It is due to this ignorance only that false is considered as truth and truth as false. Mahamati Shri Prannathji has also termed Maya as sleep, and has given it many names,
मोह अज्ञान भरमना, करम काल और सुंन ।.
ए नाम सारे नींद के, निराकार निरगुन ।।
                                  (कलश हिन्दी २४/१९)
   i.e. delusion/attachment, misapprehension, duty/action, time/death, void, formless, qualitiless, etc.,-- all these names belong to sleep (अर्थात् मोह, अज्ञान, भ्रम, कर्म, काल, शून्य, निराकार, निर्गुण आदि सभी नाम नींदके हैं). Basically (मूलतः) it is Maya itself. Due to Maya attachment takes place. Due to Maya knowledge gets covered and ignorance increases. Due to increase in ignorance, - illusion/delusion arises, by which low-grade actions start happening (जिससे निम्न कोटिके कर्म होने लगते हैं). Such actions, in due course of time merge in void. The existence of void, formlessness, qualitilessness, misapprehension, also is because of Maya itself (शून्य, निराकार, निर्गुण, निरञ्जनका अस्तित्त्व भी मायाके कारण ही है).! , It is also called primeval and beginningless (आदि और अनादि). As is said,
ए माया आद अनाद की, चली जात अन्धेर ।
         The reason for calling Maya primeval (आदि) is that it was born in the beginning of creation. As is said,
उपज्यो मोह सुरत संचरी, खेल हुआ माया विस्तरी ।
इत अक्षरको विलस्यो मन, पांच तत्त्व चौदै भुवन ।।
           In the first place (सर्वप्रथम), under the command of Aksharateet Poornabrahma Paramatma, through Akshar, “delusion-principle” (मोह तत्त्व) was born. Akshar’s mind entered within it, whereby-- the five elements and three gunas (पाँच तत्त्व और तीन गुण) manifested; by the blending of which (जिनके मिश्रणसे), this entire creation has been made. As soon as Aksharbrahma indraws (संवरण करते हैं) his mind’s movements (अपने मन की वृत्तियोंका संवरण करते हैं) instantaneously this creation (चराचर सृष्टि) disappears (मिट जाती है). This is called as the final-dissolution (महाप्रलय अथवा आत्यन्तिक प्रलय). Although dissolutions are of different types, as नित्य, नैमित्तिक, प्राकृतिक और आत्यन्तिक, and at a predetermined time show their respective influence, yet, during the final-dissolution all these above said dissolutions merge. The final dissolution is the final transformation of the changeable-world (परिवर्तनशील जगतका). Primarily this is the closure (संवरण) of Aksharbrahma’s mind’s movements (मनोवृत्ति).
            Maya is said to be beginningless, because primarily it is born from the command of Aksharaateet and its seed is lodged (विद्यमान है) in Aksharbrahma’s mind. Creating universes, sustaining them for some time and dissolving them, this is Aksharbrahma’s daily work. Just as a child by nature gathers some objects and makes something and in the very next second destroys it also, in the same way, because he creates and destroys universes Aksharbrahma is said to be child-nature (बाल स्वभाव) or child-conduct (बाल चरित्र). As is said,
श्री भगवानजी खेलत बाल चरित्र, आप अपनी ईच्छासों प्रकृत ।
           Aksharbrahma’s desire is said to be the primal-nature (मूल प्रकृति). Out of this only the manifest world has come into existence. But, Aksharbrahma makes and dissolves universes only at the command of Aksharaateet. That is why Maya is born from Aksharaateet’s command only .! Its power is unbounded (अपार है). That is why Mahamati has said,
ए माया छे अति बलवंती, उपनी छे मूल धनी थकी । ए माया छे अति बलवंती, उपनी छे मूल धनी थकी ।
मुनि जनने मनाव्या हार, शिव ब्रह्मादिक न लहे पार II
                                                                        (रास १/४)
      Since she is born from the command of Aksharaateet she is powerful, and the jivas of the world cannot find her limits(इसका पार नहीं पा सकते हैं). When rishi-maharshis also could not escape her influence, then what to talk of ordinary individuals.! Not only that, from Pataal till Satlok, and from devi-devatas along with Brahma, Visnu, Mahesh till Bhagavan Narayan,--all are under Maya’s influence. Put in a nutshell (संक्षेपमें कहें तो), Maya is not sparing anyone. i.e.not only this universe but countless such universes and their overlord (स्वामी) Bhagavan Narayan.
            The entire creation made by Aksharbrahma is under the influence of Maya. The reason for this is that, this entire creation is made by Maya herself, and is the expanse of Maya only.! In such a powerful Maya the descent of the Brahmatmas took place; that is why they are also not spared from her influence. Hence the Brahmatmas also forgetting themselves, their Dhani and their Dham also, have become immersed in it.! In order to awaken them Sri Rsj-ji sent Shyamaji innthe form of Sadguru Sri Devachandraji. Searching for Dhani even while remaining in Maya, he showed Brahmatmas the way to cross over Maya. Manifesting Himself, Sri Raj-ji bestowed Brahmajnaan-Taratam jnaan and He Himself occupied Sri Devachandraji’s heart’s-abode. Through Taratam jnaan Sri Devachandraji did the work of awakening
Brahmatmas. Those Brahmatmas who came under the refuge of Sadguru and absorb Taratam jnaan in their hearts, could escape from the influence of Maya. That is why Mahamati says,
हवे मायानो जे पामसे पार, तारतम करसे तेह विचार ।
ब्रह्माण्ड माहें तारतम सार, एणे टाल्यो सहुनो अंधकार ।।
                                                                           (रास १/४१)
        Those Brahmatmas who come under the refuge of Sadguru and absorb Taratam knowledge in their hearts, are able to cross over Maya. In this universe, only Taratam Knowledge is the essence of the entire shastras and is capable of destroying the ignorance-form darkness (अज्ञानरूपी अन्धकार).
        In order to cross over Maya or to get freed from the influence of Maya, it is extremely essential to come under the refuge of Sadguru. Through many chaupayees Mahamati has made this aspect clear. He tells about himself, “ As long as I did not abide by Sadguru’s words, did not implicitly obey (शिरोधार्य नहीं माना) his command and did not seat him in my heart till then Maya went on overpowering me (मुझे पराजित करती रही). As soon as I absorbed Sadguru in the heart and started obeying his words, Maya’s influence began subsiding (प्रभाव शान्त होने लगा). As is said,
तमे अनेक सिखामण कही, पण भरम आडेमें कांई नव ग्रही ।
मोसूं एवी तोहज थई, जो वाणी तमारीमें नव लही ।।
तमे पेरे पेरे समझावी, मुने तोहे बुध न आवी ।
जुगतें करीने जगावी, लई तारतमें लगावी ।।
तमें अंतरगतें दीधां दृष्टान्त, त्यारे भागी मारा मननी भ्रांत ।
हवे तमें आव्या एकान्त, संसार दसा थई स्वांत ।।
                                                               (रास १/१४,१६)
         When one gets refuge of Dhamdhani who had come in the form of Sadguru, then the strength of the enemies automatically start weakening, and deteriorated work also improves(स्वतः क्षीण होने लगता है और बिगडा हुआ कार्य भी सुधर जाता है). In this manner, refuge in Sadguru fulfils the mind’s desires. As is said,
ज्यारे धणी धणवट करे, त्यारे बल वैरीना हरे ।
वली गयां काम सराडे चढे, मन चितव्यां कारज सरे ।।
                                                                    (रास १/१७)
In this context he further says,
तमे कृपा कीधी अति घणी, जाणी मूल सगाई घर तणी ।
माया पाडी पडताले हणी, बल दीधु मुने मारे धणी ।।
            O Sadguru Dhani ! Knowing our Paramdham’s relation you have showed unbounded kindness (अपार कृपा की). You gave me such strength that I knocked-out Maya (मायाको ठोकर लगा कर मार गिराया).
                        Sadguru confers belongingness (अपनत्व) to his disciple. He recognises the relation of Atma and he abides (पालन करते हैं )by the eternal relationship of Atma. Knowing Mahamati as his limb, Nijanandacharya Shri Devachandraji protected him from all angles (सर्वतोभावेन उनकी रक्षा की). Whenever Mahamati had the darshan of Sri Raj-ji within Sadguru, during those times he experienced as if there was no influence of Maya.! The moment Sadguru occupied his seat in Mahamati’s heart’s abode, from that moment he could visualise (दृष्टिगोचर होने लगे)scenes of Vraja-Raas and Paramdham. Even as it is (पहलेसे ही), Sadguru had occupied Mahamati’s heart (हृदयमें विराजमान हो गए थे), but ever since he started experiencing this, from that moment the influence of Maya started receding (दूर होने लगा);-- it means that when we start experiencing the refuge of Sadguru from that moment the influence of Maya will start receding.! Otherwise the influence of Maya is so powerful, that she cannot but exert her influence (वह प्रभावित किए बिना नहीं रह सकती) .! 
           Viewed from another angle it will be known (दूसरी ओरसे देखें तो यह ज्ञात होगा) that sitting at Poornabrahma Paramatma Shri Raj-ji’s feet, the Brahmatmas are seeing the play of Maya. Remaining at Shri Raj-ji’s feet how come Maya’s influence fell upon them (उनपर मायाका प्रभाव कैसा)? This curiosity may arise .! That is why it is essential for us to know that even while remaining at Shri Raj-ji’s feet, their surata is after all engrossed in Maya (उनकी सुरता तो मायामें लगी है).! As long as this surata is engrossed in Maya so long Maya’s influence will keep falling on them (तब तक मायाका प्रभाव उन पर पड़ता रहेगा). Through the Taratam knowledge conferred by Sadguru, the moment it is known that primarily we are indeed at Shri Raj-ji’s feet only and we start experiencing also that we are really at the feet of Shri Raj-ji itself,-- that very instant Maya’s influence will clear away (मायाका प्रभाव दूर होगा). Otherwise, by mere knowledge, Maya’s influence will not clear away.! That is the reason why through Taratam knowledge this secret has been explained, and we have been introduced to our-selves, our Beloved, and our Abode (हमें अपनी, अपने धनी और अपने धामकी पहचान करवायी है);  but we can get experience only through Prem-Lakshana-Bhakti.! That is why along with Taratam-knowledge, it is essential to have Prem-Lakshana-Bhakti. Otherwise to get freed from the influence of Maya will take a long time .! We will have to withdraw our surata from Maya and divert it towards Shri Raj-ji’s feet.
इन उलटीसे उलटाए के पिया प्रेमें करूं सनमुख ।
    But this work will not become possible merely through knowledge or love. Because, in knowledge there is full probability of egotism being there (अहंभावके लिए पूर्णसम्भावना रहती है). Through knowledge we desire to become great, whereas, Love teaches surrender (समर्पण). In love we efface our-selves (स्वयंको मिटा देते हैं). That is why it is said,
पंथ होवे कोटि कलप, प्रेम पहुंचावे मिने पलक ।
       Apart from (अतिरिक्त) love, all other sadhanas take a long time in leading one upto Paramatma. And due to many obstacles appearing on the way reaching is not certain. In such an eventuality (ऐसेमें), the path-of-love is extremely good and reaches one within a second (पलमात्रमें पहुँचा देता है).! Another speciality in the path-of-love is, that in this, there is no kind of interruption (रुकावट).! It opens up all doors,
     प्रेम खोल देवे सब द्वार, पारके पार पियाके पार ।।
    The third speciality of the path-of-love is that this is an inward-journey. For this there is no need for any outward journey. Sitting there itself and even remaining in the same body, it indeed makes the lover experience the beyond (यह तो प्रेमीको वहीं बैंठे बैंठे उसी शरीरमें रहते हुए भी पारका अनुभव करवा देता है). Even while remaining in Maya it makes one experience the presence of Shri Raj-ji. As is said,
प्रेम ऐसी भांत सुधारे, ठौर बैठे पार उतारे ।।
And further, इतहीं बैठे घर जागे धाम, पूरण मनोरथ हुए सब काम ।।
In this manner there are many specialities in the path-of-love. Here mere pointers have been given (संकेत ही किया है). The scriptures had kept this path undisclosed (गुप्त रखा था). By the descent of Brahmatmas this has been brought out into the open (प्रकट हुआ है). Actually the Brahmatmas themselves have descended with love.! Before their arrival there was merely love for namesake (प्रेमका नाम ही था) in the world. Its personification has been revealed by the Brahmatmas only (उसका स्वरूप तो ब्रह्मात्माओंने ही प्रकट किया है) .! About love Naradji has also affirmed the above,--through the saying “यथा व्रज गोपिकानाम”, and, by quoting the example of the Gopis.! (नारदजीने भी प्रेमके लिए यथा व्रज गोपिकानामके द्वारा गोपियोंका उदाहरण देकर इस बातकी पुष्टि की है).
           Ordinary people think that attraction towards body or world is love. This is not love but infatuation. By falling into it man’s downfall takes place (पतन होता है). Whereas, love is the attraction that takes place towards Paramatma. It is the Dharma of the Self (आत्माका धर्म है). Even the person who drowns in this love, crosses over the worldly-ocean (भव सागर). His downfall is never possible.! His is always an upliftment (उत्थान ही है). Sitting here itself he reaches the beyond (पार पहुँच जाता है). Such love is basically (मूलतः) only in Brahmatmas. Other jivas who come in contact with them also can get a taste of it. For this, purity of the bosom i.e. pureness of heart is primarily essential (हृदयकी निर्मलतापरम आवश्यक है). There is never pretentiousness in Love [प्रदर्शन (दिखावा)]. Laughing spontaneously within a second in love, crying the very next second, or madness occurring,-- is also an ornament not a pollutant (भूषण है दूषण नहीं). Pretentiousness in love is called a pollutant. This world is a facade (दिखावा).! That is why people like showiness in this (world) and can relate also to that only (समझते भी उसीको हैं). The one who comprehends this love is indeed rare.! That is why ordinary men understand showiness as love and consider love as showing-off.! The reason for this, is that he, in whose heart love has never manifested, how can he appreciate another’s love? (दूसरेके प्रेमको कैसे समझ पाएगा?)! Those whose hearts are filled with deception, guile, likes and dislikes etc.,(छल, कपट, राग, द्वेष आदि),- such people understand these feelings only.! They cannot appreciate love (वे प्रेमको समझ नहीं पायेंगे).! That is why to them a lover starts appearing mad, and they will start scoffing at him (मजाक करने लगेंगे). Indeed, a lover is mad in his heart, and that too in his love for Paramatma, whereas worldly person’s madness is in his intellect and he will be mad after the world.! Through worldly-cleverness (दुनियाँकी चतुराई) it is indeed best to become mad in the love of Paramatma. The person who is mad in Paramtma’s love is crore-times more superior to the persons who are worldly-clever.! But this madness manifests only when one is freed from the perversions of Maya (किन्तु यह पागलपन मायाके विकारोंसे मुक्त होने पर ही प्रकट होता है). That is why it is very essential to become freed from these perversions. All sadhanas practiced in the spiritual field are for becoming freed from perversions. To attain Paramatma the one and only means is love. But in the presence of perversions Paramatma is not attainable, and that is why the sadhanas meant for removing perversions are also said to be practiced for attainment of Paramatma. In reality Paramatma is attainable by love only.! To appreciate this secret also knowledge is essential; otherwise the sadhak, falling a prey to delusion will become perverted (भ्रान्तिमें पड़कर पथभ्रष्ट हो जाएगा). That is the reason why Mahamati Shri Prannathji has given counsel of Taratam knowledge and Prem-lakshana-bhakti simultaneously (एकसाथ). Because through Knowledge (He) is knowable and through Love (He) is attainable.
         Drifting in the current of Maya, those who dress-up attachment in the garb of love are spreading illusion in the name of love and say that after all Maya also has been basically manifested from Shri Raj-ji only; and therefore it is not possible to go beyond it (मायाके प्रवाहमें बह कर मोहको ही प्रेमका वाघा पहनाने वाले प्रेमके नाम पर भ्रान्तियाँ फैलाते हैं और कहते हैं कि यह माया भी तो मूलतः श्री राजजीसे ही प्रकट हुई है, इसलिए इसका पार पाना सम्भव नहीं है). Such people are themselves caught-up in the clutches of Maya and wish to keep others also trapped in it only.! Indeed, this is a great excuse to keep one’s own weakness hidden.! In reality, we are caught-up n the snare of Maya because of our karmas. Even though this Maya has manifested from Sri Raj-ji only, yet, Sri Raj-ji has asked us to just witness it, not to enjoy it. (इसको देखनेके लिए कहा है, भोगनेके लिए नहीं). We get pulled towards her irresistible charms, by which she clutches us in her snare (हम इसके लुभावने आकर्षणोंकी ओर खींचे जाते हैं जिससे यह हमें अपने पाशोंमें जकड़ लेती है). She is sitting adorned with her weapons (यह अपने हथियारोंसे सज कर बैठी है). This indeed is her duty.! Mahamati has given count to the weapons of Maya,
एहना आउध अमृत रूप रस, छल बल वल अकल ।
अगिन कुटिल ने कोमल, चंचल चतुर चपल ।।
        i.e. अमृत =charm of worldly-objects ;रूप = beauty ; रस = sweet speech ; छल = deceit ; बल = strength ; वल = a hold (as in wrestling) ; अकल = cleverness ; अगिन = fire of rage ; कुटिल = cunning ; कोमल = tenderness ; चंचल = flirtatiousness ; चतुर = shrewdness ; चपल = restlessness ; these are the twelve weapons of Maya.  She is ever ready to overpower everyone into her fold using all kinds of methods, like शाम, दाम, दण्ड, भेद. That is why she quickly traps in her snare those Atmas who are looking towards Maya forgetting their own Beloved Dhani,-- but, she is not able to influence those Atmas, who, look at Maya, even as they keep loving their Beloved Dhani and experiencing His Presence.!  (इसलिए जो आत्माएँ अपने धनीको भूलकर मायाकी ओर देखती हैं उनको यह शीघ्र ही अपने पाशमें जकड़ लेती हैं किन्तु जो आत्माएँ अपने धनीसे प्रेम करती हुई, उनके सान्निध्यका अनुभव करती हुई मायाक

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