Shri Raas Granth : Prakaran 1 : Verse 31 – 40
श्री रास ग्रन्थ : प्रकरण १ : चौपाई ३१ – ४०
एणे समे वली फेरवी लीधी, मायाए सिखामण दीधी ।
धणी थकी वेमुख कीधी, पाणीनी जेम पीधी ॥३१॥
Aene same vali fervi lidhi, mayaye sikhaman didhi |
Dhani thaki vemukh kidhi, panini jem pidhi ||31||
Again deceitfully the illusion taught me a lesson and confused my mind. It has disinclined me from my spiritual husband and it drunk me like water i.e. it has created a barrier in viewing my Dhani and in serving Him.
एहवो छल करी छेतरी, मन मूल मांहेंथी फेरी ।
एणे आप सरीखी करी, चित चितवनी बहुविध धरी ॥३२॥
Aehvo chhal kari chetri, mann mool mahethi feri |
Aene aap sarikhi kari, chit chitvani bahuvidh dhari ||32||
In this way it has betrayed me deceitfully and has also disinclined me from my roots of paramdhaam. It has made me akin to it (like it). And because of this I am filled with manifold qualities and thoughts of the illusionary world and hence my mind has become corrupted.
मन मांहें सवलु देखे, जाणे माया सुख अलेखे ।
धणीनां सुख ना पेखे, विष अम्रत लागे विसेखे ॥३३॥
Mann mahe savlu dekhe, jane maya sukh alekhe |
Dhanina sukh na pekhe, vish amrut lage visekhe ||33||
I had a feeling in my mind as if this illusion is uncomplicated and has a lot of delight. Hence by being trapped in this confusion I did not think about the indestructible happiness of the Paramdhaam and due to this the poisonous illusion also felt like the nectar (amrut).
जुओ भूलवी छेतरे केम, आगे छेतरी मुने जेम ।
सुकजी तो पुकारे एम, जे छल पुरी ए भरम ॥३४॥
Juo bhulvi chetre kem, aag chetri mune jem |
Sukji to pukare aem, je chhal puri ae bharam ||34||
See, how this illusion makes us forget and deceives us! Previously also during the life time of Sadguru it has deceived me. Sukdevji has addressed this illusion as town of deceit (fraud).
आहीं सोहेली थई तम थकी, एहने ओलखतुं कोय नथी ।
सुकदेव तो कांईक कथी, बीजा रह्यां मथी मथी ॥३५॥
Aanhi soheli thai tam thaki, aehne olakhtu koy nathi |
Sukdeve to kaink kathi, bija rahya mathi mathi ||35||
O Sadguru! Due to your grace this illusion has become uncomplicated. In reality no one has recognised it. At least Sukdevji has described something about it, but others just remained racking their brains.
एहने निरमूल करी नाखी तमे, हजी जोपे जाणी नथी अमे।
एहना रमाड्यां सहु रमे, मांहें बंधाणां सहु को भमे ॥३६॥
Aehne nirmool kari nakhi tame, haji jope jani nathi ame |
Aehna ramadya sahu rame, mahe bandhaanaa sahu ko bhame ||36||
O Sadguru! You have eradicated this illusion, in spite of this I have never been able to recognise it. Everybody is dancing on its gestures and is bound in the vicious circle of life and death.
ए वचन तो आंही केहेवाय, जो अमे नव बंधावुं मायाए।
एहना बंध पड्यां सहु कायाए, अमे छुट्या धणीनी दयाए ॥३७॥
Ae vachan to aanhi kehvay, jo ame nav bandhavu mayaye |
Aehna bandh padya sahu kayaye, ame chhutya dhanini dayaye ||37||
All these words about illusion can be said only when we are not bound by it. All living beings have been trapped in its bond while I am free only because of the mercy of Dhani.
एम चौद लोकमां कोई नव कहे, जे पार मायानो आ लहे।
मोटी मत धणीमां रहे, बीजा भार पुस्तक केरा वहे ॥३८॥
Aem chaud lokma koi nav kahe, je paar mayane aa lahe |
Moti mat dhanima rahe, bija bhaar pustak kera vahe ||38||
In these 14 realms (14 lokas) nobody can say that they have crossed this illusion. The wise that remains near the feet of Dhani is only called as truly (greatly) wise, others are only carrying the weights of the knowledge from the books.
सास्त्र पुराण वेदान्त जो, भागवत पूरे साख ।
नहीं कथा ए दन्तनी, सत वाणी ए वाक ॥३९॥
Sastra puran vedant jo, Bhagwat poore saakh |
Nahi katha ae dantni, sat vaani ae vaak ||39||
Shastra, Puranas, Vedas & Shrimad Bhagwat testify the words of Sadguru. These words are not myth or fables. Each and every word of this speech is absolutely true.
आ वेराट माहें दीसे नहीं, पार वचन सुध जेह ।
लवो मुख बोलए नहीं, तो केम पार पामे तेह ॥४०॥
Aa Veraat mahe dise nahi, paar vachan sudh jeh |
Lavo mukh bolaye nahi, to kem paar paame teh ||40||
In this illusionary world there seems to be nobody who has the understanding of the words across the Shunya Nirakaar (Shunya Niraakar comes after the 14 lokas, then comes Akshar and finally comes the Aksharateet – the Behad or the limitless), in the subject of Aksharateet it is very difficult to even pronounce a fragment (bit) from the mouth, then how can this bookish knowledge attain the gist (crux) of the Supreme?