गिरा अरथ जल बीचि सम कहिअत भिन्न न भिन्न
बंदउँ सीता राम पद जिन्हहि परम प्रिय खिन्न
बंदउँ सीता राम पद जिन्हहि परम प्रिय खिन्न
सुनहु तात यह अकथ कहानी
समुझत बनइ न जाइ बखानी
ईस्वर अंस जीव अबिनासी
चेतन अमल सहज सुख रासी
सो मायाबस भयउ गोसाईं
बँध्यो कीर मरकट की नाई
जड़ चेतनहि ग्रंथि परि गई
जदपि मृषा छूटत कठिनई
तब ते जीव भयउ संसारी
छूट न ग्रंथि न होइ सुखारी
श्रुति पुरान बहु कहेउ उपाई
छूट न अधिक अधिक अरुझाई
जीव हृदयँ तम मोह बिसेषी
ग्रंथि छूट किमि परइ न देखी
अस संजोग ईस जब करई
तबहुँ कदाचित सो निरुअरई
सात्त्विक श्रद्धा धेनु सुहाई
जौं हरि कृपाँ हृदयँ बस आई
जप तप ब्रत जम नियम अपारा
जे श्रुति कह सुभ धर्म अचारा
तेइ तृन हरित चरै जब गाई
भाव बच्छ सिसु पाइ पेन्हाई
नोइ निबृत्ति पात्र बिस्वासा
निर्मल मन अहीर निज दासा
परम धर्ममय पय दुहि भाई
अवटै अनल अकाम बिहाई
तोष मरुत तब छमाँ जुड़ावै
धृति सम जावनु देइ जमावै
मुदिताँ मथैं बिचार मथानी
दम अधार रजु सत्य सुबानी
तब मथि काढ़ि लेइ नवनीता
बिमल बिराग सुभग सुपुनीता
जोग अगिनि करि प्रगट तब कर्म सुभासुभ लाइ
बुद्धि सिरावैं ग्यान घृत ममता मल जरि जाइ
तब बिग्यानरूपिनि बुद्धि बिसद घृत पाइचित्त दिआ भरि धरै दृढ़ समता दिअटि बनाइ
तीनि अवस्था तीनि गुन तेहि कपास तें काढ़ि
तूल तुरीय सँवारि पुनि बाती करै सुगाढ़ि
एहि बिधि लेसै दीप तेज रासि बिग्यानमय
जातहिं जासु समीप जरहिं मदादिक सलभ सब
सोहमस्मि इति बृत्ति अखंडा
दीप सिखा सोइ परम प्रचंडा
आतम अनुभव सुख सुप्रकासा
तब भव मूल भेद भ्रम नासा
प्रबल अबिद्या कर परिवारा
मोह आदि तम मिटइ अपारा
तब सोइ बुद्धि पाइ उँजिआरा
उर गृहँ बैठि ग्रंथि निरुआरा
छोरन ग्रंथि पाव जौं सोई
तब यह जीव कृतारथ होई
छोरत ग्रंथि जानि खगराया
बिघ्न अनेक करइ तब माया
रिद्धि सिद्धि प्रेरइ बहु भाई
बुद्धहि लोभ दिखावहिं आई
कल बल छल करि जाहिं समीपा
अंचल बात बुझावहिं दीपा
होइ बुद्धि जौं परम सयानी तिन्ह
तन चितव न अनहित जानी
जौं तेहि बिघ्न बुद्धि नहिं बाधी
तौ बहोरि सुर करहिं उपाधी
इंद्रीं द्वार झरोखा नाना तहँ
तहँ सुर बैठे करि थाना
आवत देखहिं बिषय बयारी
ते हठि देही कपाट उघारी
जब सो प्रभंजन उर गृहँ जाई
तबहिं दीप बिग्यान बुझाई
ग्रंथि न छूटि मिटा सो प्रकासा
बुद्धि बिकल भइ बिषय बतासा
इंद्रिन्ह सुरन्ह न ग्यान सोहाई
बिषय भोग पर प्रीति सदाई
बिषय समीर बुद्धि कृत भोरी
तेहि बिधि दीप को बार बहोरी
तब फिरि जीव बिबिध बिधि पावइ संसृति क्लेस
हरि माया अति दुस्तर तरि न जाइ बिहगेस
कहत कठिन समुझत कठिन साधन कठिन बिबेक
होइ घुनाच्छर न्याय जौं पुनि प्रत्यूह अनेक
ग्यान पंथ कृपान कै धारा
परत खगेस होइ नहिं बारा
जो निर्बिघ्न पंथ निर्बहई
सो कैवल्य परम पद लहई
अति दुर्लभ कैवल्य परम पद
संत पुरान निगम आगम बद
राम भजत सोइ मुकुति गोसाई
अनइच्छित आवइ बरिआई
जिमि थल बिनु जल रहि न सकाई
कोटि भाँति कोउ करै उपाई
तथा मोच्छ सुख सुनु खगराई
रहि न सकइ हरि भगति बिहाई
अस बिचारि हरि भगत सयाने
मुक्ति निरादर भगति लुभाने
भगति करत बिनु जतन प्रयासा
संसृति मूल अबिद्या नासा
भोजन करिअ तृपिति हित लागी
जिमि सो असन पचवै जठरागी
असि हरिभगति सुगम सुखदाई
को अस मूढ़ न जाहि सोहाई
सेवक सेब्य भाव बिनु भव न तरिअ उरगारि
भजहु राम पद पंकज अस सिद्धांत बिचारि
जो चेतन कहँ ज़ड़ करइ ज़ड़हि करइ चैतन्य
अस समर्थ रघुनायकहिं भजहिं जीव ते धन्य
बंदउँ नाम राम रघुवर को हेतु कृसानु भानु हिमकर को
बिधि हरि हरमय बेद प्रान सो अगुन अनूपम गुन निधान सो
Listen, Dear Garuda, to this unattainable romance, which can only be comprehended by the mind but is incapable of expression,
The soul is a particle of the divinity, immortal, conscious, untainted by Maya, and blissful by nature,
Such a soul, My lord has allowed itself to be dominated by Maya and has been caught in its own trap like a parrot or monkey,
Matter and spirit have been linked together with a knot which, though imaginary, is difficult to untie,
Since then the soul has become worldly,
It can have no happiness till this knot is untied,
The Vedas and Puranas have suggested a number of devices for untying the knot, far from being resolved, become harder and harder,
The interior of the soul being utterly clouded with the darkness of the ignorance, the knot cannot even be perceived, how then it can be untied,
If God were to bring about such conditions as depicted below, even then the disentanglement of the knots is problematic,
Suppose by the grace of Sri Hari the blessed cow in the shape of sattvic genuine piety comes to abide in one's heart and feed on green herbage in the shape of Japa that muttering the name or prayer, austere penance, sacred observances, The Yamas or forms of self-restraint, continence, veracity, non-violence, nonstealing and non-possession, the five Niyama or Positive virtues,
External and internal purity,
Contentment,
Self-study,
Self-discipline,
and
Self-surrender to God,
and
Innumerable other blessed virtues
and
Righteous practices recommended by the Vedas
Milk begins to flow from the teats, let us hope when she is united with her newly born calf in the form of love,
Quietism serves as the cord by which her hind legs are tied in order to milk her,
Faith represents the pot in which the cow milked, while a pure mind, which is at one's back and call, plays the role of milker,
Having thus drawn the milk in the shape of supreme religiousness one should boil it on the fire of desirelessness,
When boiled, it should be cooled down with the breath of contentment and forbearance and congealed by mixing with it a little curd in the shape of fortitude and mind control,
The curd thus made should be churned in the earthen vase of cheerfulness with the churning stick of reflection after fastening the stick to the host of self-restraint with the cord of truthful and agreeable words and by this process of churning one should extract the pure, excellent and holy butter of dispassion.
After kindling the fire of Yoga that concentration of mind, one's Karma, both good and evil, should be consigned to it as fuel, and the butter placed on it,
When the scum in the form of worldly attachment is burnt, the ghee that clarified butter which is left in the form of GNOSIS should be cooled down by Buddhi that reason, which is of the nature of understanding, should fill with it the lamp of the Citta-reasoning faculty, and making a stand of even-mindedness set the lamp securely there,
Extracting cotton in the form of a transcendental state out of the boll of the three states of the consciousness, that_
Walking
Dream
Dreamless sleep
and
The three types of prakrti That_
Sattva
Rajas
Tamas
and
The same should be carded and fashioned into the strong wick,
In this manner, one should light the glorious lamp of immediate knowledge, by merely approaching which moths in the shape of vanity, etc., are all consumed,
The constant awareness that,
सोहमस्मि
I AM THE SAME BRAHMA
सोहमस्मि
It represents the most dazzling flame of the lamp,
In this way when the bliss of self-realization sheds its bright luster,
The error of duality
The root of worldly existence,
dispersed
and
The infinite darkness of infatuation ect
Which forms the family of Avidhya
That 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
The soul can hope to attain its object only in the even of Buddhi succeeding in untying it,
But when Maya finds her attempting to untie the knots,
She creates many difficulties,
She sends forth a number of Riddhis and Siddhis
Riches and supernatural powers in their embodied forms
That try to put excite her cupidity,
By artifice, force, or fraud they approach her
and
Put off the light by fanning it with the end of their garments,
If the Buddhi happens to be most sagacious,
She refuses even to look at them to be her enemies
If these impediments fail to distract her,
The gods next proceed to create trouble,
The various apertured of the body that locates the five senses are so many windows in the chamber of 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 apertures wide open,
As soon as the blast penetrates the chamber of the heart the light of immediate knowledge 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 buffeted by the blast of sensuality,
GNOSIS is welcome neither to the senses nor to 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 can light the lamp again as before
When the light of wisdom is thus extinguished
The soul then goes again through the manifold agonies of transmigration,
Sri Hari's deluding potency is most difficult to cross,
It cannot easily be crossed over.
Gnosis 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,
The path of wisdom is like the edge of a sword,
One is opt to fall from it very soon,
He alone who successfully treads it attains to the supreme state of final emancipation,
But this supreme state of final beatitude is most difficult to attain,
So declare the saints as well as the Puranas, Vedas, Agamas,
BY WORSHIPPING SRI RAMA,
THE SAME BEATITUDE COMES UNSOLICITED EVEN AGAINST OUR WILL,
Water cannot stay notwithstanding our best effort,
Even so,
Mark it,
THE JOY OF FINAL BEATITUDE CAN NOT STAY APART FROM DEVOTION TO SRI HARI,
Realizing this, the wise devotees of Sri Hari spurn final emancipation and remain enamored of devotion,
By practicing devotion ignorance, which is the root of metempsychosis, is eradicated without any effort or exertion,
In the same way, as we eat for our own gratification but the gastric fire digest the food is so eaten without ant effort ou our part,
What fool is there who does not welcome such devotion to Sri Hari, which is so easy and delightful at the same time
The ocean of transmigration cannot be crossed without cultivating the same feeling of Sri Rama as a servant cherishes towards his master,
Knowing this to be the established doctrine, adore the lotus feet of Sri Rama,
The Lord of Raghus can make the animate inanimate and inanimate animate,
The souls that adore such an omnipotent lord are blessed indeed,
