Doha 118b
सोहमस्मि इति बृत्ति अखंडा। दीप सिखा सोइ परम प्रचंडा॥ आतम अनुभव सुख सुप्रकासा। तब भव मूल भेद भ्रम नासा॥१॥
प्रबल अबिद्या कर परिवारा। मोह आदि तम मिटइ अपारा॥ तब सोइ बुद्धि पाइ उँजिआरा। उर गृहँ बैठि ग्रंथि निरुआरा॥२॥
छोरन ग्रंथि पाव जौं सोई। तब यह जीव कृतारथ होई॥ छोरत ग्रंथि जानि खगराया। बिघ्न अनेक करइ तब माया॥३॥
रिद्धि सिद्धि प्रेरइ बहु भाई। बुद्धिहि लोभ दिखावहिं आई॥ कल बल छल करि जाहिं समीपा। अंचल बात बुझावहिं दीपा॥४॥
होइ बुद्धि जौं परम सयानी। तिन्ह तन चितव न अनहित जानी॥ जौं तेहि बिघ्न बुद्धि नहिं बाधी। तौ बहोरि सुर करहिं उपाधी॥५॥
इंद्री द्वार झरोखा नाना। तहँ तहँ सुर बैठे करि थाना॥ आवत देखहिं बिषय बयारी। ते हठि देहिं कपाट उघारी॥६॥
जब सो प्रभंजन उर गृहँ जाई। तबहिं दीप बिग्यान बुझाई॥ ग्रंथि न छूटि मिटा सो प्रकासा। बुद्धि बिकल भइ बिषय बतासा॥७॥
इंद्रिन्ह सुरन्ह न ग्यान सोहाई। बिषय भोग पर प्रीति सदाई॥ बिषय समीर बुद्धि कृत भोरी। तेहि बिधि दीप को बार बहोरी॥८॥
Meaning
“The constant awareness that ‘I am the same (Brahma)’ represents the most dazzling flame of the lamp. In this way when the bliss of Self-Realization sheds its bright lustre, the error of duality, the root of worldly existence, is dispelled, (1) “and the infinite darkness of infatuation etc.,—which forms the family of Avidyā (Nescience)–disappears. Having thus procured a light, the Buddhi referred to above sits in the chamber of the heart to untie the ligature that binds the Spirit with Matter. (2) “The soul can hope to attain its object only in the event of Buddhi succeeding in untying it. But when Māyā, O king of the birds, finds her attempting to untie the knot, she creates many hurdles. (3) “She sends forth, brother, a number of Riddhis and Siddhis (riches and supernatural powers in their embodied forms), that try to excite her cupidity. By artifice, force or fraud they approach her and put off the light by fanning it with the end of their garment. (4) “If the Buddhi happens to be most sagacious, she refuses even to look at them considering them to be her enemies. If these impediments fail to distract her, the gods next proceed to create trouble. (5) “The various appertures of the body that locate the five senses are so many windows in the chamber of the heart, each of which is presided over by a god. Even as they find the gust of sensuality entering the chamber the gods wantonly throw the shutters of these appertures wide open. (6) “As soon as the blast penetrates the chamber of the heart, the light of immediate knowledge (Vijñāna) gets extinguished. In this way while the ligature binding the Spirit with Matter remains untied, the light (of Self-Realization) also disappears and the understanding gets bewildered when buffetted by the blast of sensuality. (7) “ ‘Knowledge’ is welcome neither to the senses nor the gods presiding over them, who are ever fond of sensuous enjoyments. And the Buddhi too having been distracted by the blast of sensuality, who would light the lamp again as before? (8)
तब फिरि जीव बिबिधि बिधि पावइ संसृति क्लेस। हरि माया अति दुस्तर तरि न जाइ बिहगेस॥११८(क)॥
कहत कठिन समुझत कठिन साधत कठिन बिबेक। होइ घुनाच्छर न्याय जौं पुनि प्रत्यूह अनेक॥११८(ख)॥
Meaning
“(When the light of wisdom is thus extinguished) the soul then goes again through the manifold agonies of transmigration. Śrī Hari’s deluding potency (माया), O lord of the winged creatures, is most difficult to cross; it cannot be easily crossed over. (118 A) “The way of ‘knowledge’ is difficult to expound, difficult to grasp and difficult to achieve through practice. And if by chance one succeeds in attaining it, there are many impediments in the way of preserving it. (118 B)
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