Maya Maha Thagnee | Kabir | Alaap - Songs from  

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Maayaa as defined by Sage Kabira A poem essay माया महा ठगनी हम जानी। Maya, we have known to be the great trickster! तिरगुन फाँसि लिये कर डोलै, बोलै मधुरी बानी। She struts with a noose in her hands, but of words nectarine केसव के कमला होइ बैठी, सिव के भवन भवानी। She becomes Lakshmi for Vishnu, Parvati for Shiva पंडा के मूरत होइ बैठी तीरथहू में पानी। For the wise, she manifests as the Form, for the religious pilgrims as the holy water bodies जोगी के जोगिन होइ बैठी, राजा के घर रानी खाहू के हीरा वे बैठी,काहू के कौड़ी कानी। For the Yogi she sits as the yogini, for the Raja she is the homemaker queen For some she sits in the gems, for others just in seashells भक्तन के भक्तिन होइ बैठी, ब्रह्मा के ब्रह्मानी। For the lover she becomes love itself, for Brahma as Saraswati कहैं कबीर सुनो भाई साधो, यह सब अकथ कहानी॥ Says Kabira, listen O Saadhoo! All this is about the unsaid story ----- This is perhaps Sage Kabira's apparently simplest yet deepest poems. On first glance, this poem seems unimpressive : just enlisting the feminine counterparts of the deities- which any beginner of Hindu mythology would also know. To the slightly chauvinistic ascetics , it just seems to give them another opportunity to fortify the belief "Maya - the lady, is the evil temptress, the cause of all mishaps, misguidance" To the Advaitin it appears as though Maya - mother of ignorance, is being elucidated. To the Shaakta it seems to describe all the different manifestation possibilities of the Divine Mother. But I view this from a different vantage. Even Kabira seems to suggest this is not as easy as it appears, “the unsaid story”. 1)“She struts with a noose in her palms, but of words nectarine” Maya is depicted as the entity (not really getting carried away by the apparent feminisation of the word) who holds traps to ensure death of its preys.To entice into the trap, its prey, it must allure with incentives: honey/ nectar - implying pleasure. We fall into traps and webs of samsara and death, by seeking pleasure. The tirguna : could mean the Triguna - sattva, rajas, tamas : the modes of mind. Nature works primordially by these modes. 2)“She sits as Kamalaa for Keshav, Bhavani for Shiva, Brahmani for Brahma “ Even for the Gods, they have their energy counterparts which bind them. For Vishnu, it is the energy of sustenance which is what binds him to that post/role of being only Vishnu and preventing him to rise further. Keshava is the most handsome of Gods -being even the Father of Kaamadeva. But, Maya challenges his form too, by taking the form of Kamalaatmika ( primordial form of Lakshmi), the prettiest of all tri-verse. For Shiva, the destroyer, she appears as energy itself. For Shiva the serene solitude seeker, she presents as the chaotic world itself. For a god who had resolved to stay single, Maya played out its elaborate drama to challenge his resolve too. For Brahma, the creator, she is his assistant- he has to depend on her to complete creating a living being. Brahma creates the material, Brahmaani creates the spiritual. 3) “She resides as the Manifest form for the wise, as the love for the lover, as the Yogini for the Yogi, as the holy place for the pilgrims” In the Jnana marga, the hindrance is always the overwhelming tendency to stick to images, forms, memories, thoughts, imaginations. So that verily, becomes an inescapable trap for even the wise. In the Bhakti marga, the devotee - the lover, wants nothing but blemishless love from his beloved. And so at the highest peaks too, that want to hold on to the supernatural bliss of love, becomes a bondage for him/her. In the dhyana marga, the yogi wishes to isolate his “self” from the clutches of the Nature. But Maya deceives him/her yet again by becoming the very chaos he so desperately avoids. Therefore, a constant tug of war ensues between the yogi trying to silence the mind, and the yogini (metaphor for Nature) trying to pull him away from the samadhi. In the Karma marga, as King Rama, the impediment becomes the need to look after his dependents(the Queen). Must he sacrifice himself for the welfare of his kingdom- the greater cause, or work towards his duty as familial roles: husband/wife/father/mother/son/daughter etc.? This eternal struggle of dependent vs cause, of the practicality vs ideology is Maya itself For the religious folk, their first idea of God/s comes from holy places- temples, rivers, cities. They of course do not realise that in the final analysis, this religious wanderlust : to tour,to picnic even, and shop from different Devatas, is all but Maya itself, binding them to specificities of time, place and the nitty-grittys of rituals. Maya is that holy water itself, which people bathe in to wash off their sins. It may yield them punya, but for Moksha, such punya also must be exhausted. 4) “She appears as the value in gemstones for some, in seashells for yet others” For the materialistic mode of mind, Maya traps through the greed for hoarding wealth. Though currency, money, gemstones, are all essential hollow in themselves, it is this unexplainable intrinsic feeling of “Value” which Kabira says is Maya. The majority of the human and animal population is behind this very sad struggle for existence: finding Value in the inert. For some people with psychic mode of mind, they may find solutions to their struggles, psychological consolation, with astrological means (where Kaudi = seashells are used). However, each of those invariably is also within the realm of Maya, the helm of samsara. 5) Kabira, as always, wraps it up with his signature compassionate beckoning to the twin soul: we the listeners, bhaai Saadhoo. He cautions the words he spoke form a part of the unsaid story: an indescribable, untraceable drama of Maya. Perhaps this very poem(and this exposition) too could be Maya’s doing. He alerts and thus, with no other alternative to express his wisdom and concern, resorts to silence.

​@@hariprasath-x1v❤ 💙 SUPER ! 💙👍 .

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And this is the only true path! Rest all is Maya 🙏🙏

The pain soon becomes an ecstacy....

​@@radhuma1 Sometimes when people can't find this path , then he/she decides to suicide.

@@ExMuslimSahil786Adamseeker please do isha inner engineering course... u will discover the root cause of pain and then be able to handle it ...your life is not the root cause so no point ending it

Totally agree!

For majority of the people this the only truth.

Tabhi to likha aur dikha rhe hai

Yes, involvement without entanglement 🙏

Not need

The "that which is not" found in the frugality of the Rishi can also be found amidst the saturation of materialism. When either is not enough, we go on a ride of the merry-go-round of Sansaar. The wise will bravely up the game, either way, to make it enough to transcend.

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