sunahu tåta yaha akatha kahåni, samujhata banai na jåi bakhåni |
isvara amsa jiva abinåsi, cetana amala sahaja sukha råsi ||1||
so måyåbasa bhayau gosåi, ba°dhyo kira marakata ki nåi° |
jaRa cetanahi gramthi pari gai, jadapi mrtå chutata kathinai ||2||
taba te jiva bhayau samsåri, chuta na gramthi na hoi sukhåri |
sruti puråna bahu kaheu upåi, chuta na adhika adhika arujhåi ||3||
jiva hrdaya° tama moha bisesi, gramthi chuta kimi parai na dekhi |
asa samjoga isa jaba karai, tabahu°kadåcita so niruarai ||4||
såttvika sraddhå dhenu suhåi, jau° hari krpå° hrdaya° basa åi |
japa tapa brata jama niyama apårå, je sruti kaha subha dharma acårå ||5||
tei trna harita carai jaba gåi, bhåva baccha sisu påi penhåi |
noi nibrtti påtra bisvåså, nirmala mana ahira nija dåså ||6||
parama dharmamaya paya duhi bhåi, avatai anala akåma banåi |
tosa maruta taba chamå° juRåvai, dhrti sama jåvanu dei jamåvai ||7||
muditå° mathai bicåra mathåni, dama adhåra raju satya subåni |
taba mathi kåRhi lei navanitå, bimala biråga subhaga supunitå ||8||
Dear Garuda! Listen to this unutterable tale(discussion). It is comprehensible only by the mind but it can not be expressed. The jiva (indivuated soul) is a part of Ishvara (God). Therefore it is immortal, conscious, lovingly tender and and blissful by nature. O lord! Such a soul being dominated by Maya (the power of illusion) has been caught in its own trap like a parrot or a monkey*. In this manner lifeless matter and consciousness have been linked together with a knot. Though that bond is imaginary, still it is tough to be freed of it.
The Knot Between the Individual Soul & MatterSince then the soul has become worldly (is born and dies). Now neither can he untie the knot nor be happy. The Vedas and Puranas have suggested a number of steps for untying the knot; but far from being resolved(the knot) becomes more and more entangled. Deep inside, the soul of the jiva has been paricularly clouded by the darkness of ignorance, the knot cannot even be seen; how, then, can it be untied? If God were to bring about such an occurrence by chance (as mentioned ahead), even then it would be hardly possible to disentangle the knot.
Milking the Sacred Cow by the Grace of Lord HariBy the grace of Lord Hari, if the blessed cow of Sattvik (genuine) reverential belief comes to reside in one's heart and feeds on the green grass of japa (incantation), austere penance,vratas or religious observances, yamas or forms of self-restraint, and the five niyamas (external and internal purity, contentment, self-study, self-discipline and self-surrender to God), and other virtues plus religious practices recommended by the Vedas. Let us hope that milk begins to flow from her teats when she is united with her newly-born calf in the form of love. Release from rebirth serves as the cord by which her hind legs are tied (to milk her); faith is the utensil ( in which the cow is milked); while a pure mind which is one's own slave (in one's own control), plays the role of an ahir or one who milks the cow. O brother! Having thus milked the milk in the form of supreme righteousness one should boil it, on the fire of desirelessness. Thereafter cooling it with the breath of contentment and forgiveness, congeal it by mixing a little curd of perseverance and restraint.
Curd Being ChurnedThen curd which sets should be churned in an earthenware pot of cheerfulness with the churning-stick of reflection after fastening the stick to the host of self-restraint, with the cord of truthful and pleasing words. By churning the curd, one should extract the pure, beautiful and superbly holy butter of dispassion.
joga agini kari pragata taba karma subhåsubha låi |
buddhi siråvai gyåna ghrta mamatå mala jari jåi ||117(A)||
taba bigyånarupini buddhi bisada ghrta påi |
citta diå bhari dharai drRha samatå diati banåi ||117(B)||
tini avasthå tini guna tehi kapåsa te° kåRhi |
tula turiya sa°våri puni båti karai sugåRhi ||117(C)||
ehi bidhi lesai dipa teja råsi bigyånamaya |
jåtahi jåsu samipa jarahi madådika salabha saba ||117(D)||
The Pure Ghee of WisdomSoon after, kindling the fire of yoga (concentration of mind) one's past good and evil karmas should be consigned to the fire as fuel, and the butter placed on it. When the scum (in the form of worldly attachment) is burnt, the ghee that is left in the form of gyana (understanding of the identify of the self with the ultimate brahman) should be cooled down by Buddhi (Reason). Having obtained this pure ghee (in the form of wisdom), Buddhi, (which is of the nature of understanding)should fill with it the lamp of citta (reasoning faculty), and making a stand of even-mindedness, securely set the lamp there. Thereupon extracting cotton (the fourth state of the soul, in which the soul has become one with the supreme spirit) out of the pod of the three states of conciousness (waking, dream and dreamless sleep) and the three modes of Prakrti (Sattva, Rajas and Tamas) the same should be shaped and fashioned into a strong wick. In this manner one should light the brilliant lamp of immediate knowledge, in which the moths of vanity etc., are consumed by merely approaching the lamp.
sohamasmi iti brtti akhamdå, dipa sikhå soi parama pracamdå |
åtama anubhava sukha suprakåså, taba bhava mula bheda bhrama nåså ||1||
prabala abidyå kara parivårå, moha ådi tama mitai apårå |
taba soi buddhi påi u°jiårå, ura grha° baithi gramthi niruårå ||2||
chorana gramthi påva jau° soi, taba yaha jiva krtåratha hoi |
chorata gramthi jåni khagaråyå, bighna aneka karai taba måyå ||3||
riddhi siddhi prerai bahu bhåi, buddhihi lobha dikhåvahi åi |
kala bala chala kari jåhi samipå, amcala båta bujhåvahi dipå ||4||
hoi buddhi jau° parama sayåni, tinha tana citava na anahita jåni |
jau° tehi bighna buddhi nahi bådhi, tau bahori sura karahi upådhi ||5||
imdri dvåra jharokhå nånå, taha° taha° sura baithe kari thånå |
åvata dekhahi bisaya bayåri, te hathi dehi kapåta ughåri ||6||
jaba so prabhamjana ura grha° jåi, tabahi dipa bigyåna bujhåi |
gramthi na chuti mitå so prakåså, buddhi bikala bhai bisaya batåså ||7||
imdrinha suranha na gyåna sohåi, bisaya bhoga para priti sadåi |
bisaya samira buddhi krta bhori, tehi bidhi dipa ko båra bahori ||8||
The Supersoul & Individuated Soul are the SameThe constant awareness that I am the same (Brahma) represents the most dazzling flame of the lamp (never to be broken and constantly anointed with oil.) In this way when the ecstasy of Self-Realization spreads its bright lustre, duality which is the root of worldly existence, is destroyed and the infinite darkness of infatuation and others which constitues the family of avidya (agnosticism) disappears. Having thus attained the light, the same buddhi (referred to above) sitting in the abode of the heart, unties the knot (that binds the conscious soul with matter).
The Riddhis & SiddhisThe soul can accomplish its purpose if buddhi (of spiritual knowledge) succeeds in untying the knot. But, O Pakshiraja Garuda! Knowing that that the knot is being untied, Maya creates many hurdles. O brother! She sends forth a number of Riddhis and Siddhis (riches and supernatural powers in their embodied forms), that come and try to tempt buddhi in many ways. By using the shrewdness, strength and cunningness of the Riddhis and Siddhis, they approach her and put off the lamp's light by fanning it with the ends of their saris. If the Buddhi happens to be most sensible, she refuses to even look at them knowing them to be her enemies. In this manner if these impediments fail to distract her, the gods proceed to create trouble.
The Spirit Soul is Bound to MatterThe various openings of the body where the five senses are located are the many windows in the abode of the heart, each of them being presided over by a god. As soon as they see the gust of sensuality entering the abode, the gods sttubornly throw open the shutters of these openings. As soon as the blast penetrates the abode of the heart, that lamp of vigyana gets extinguished. In this way the knot binding the Spirit soul with Matter remains untied and the light (of Self-Realization) also disappears. Buddhi is bewildered by the blast of sensuality. Gyana or Spiritual knowledge is not instinctively liked either by the senses or the gods ruling over them, because they are forever fond of sensuous enjoyments. And Buddhi too is distracted by the blast of sensuality, then who can light the lamp of gyana again, as before?
taba phiri jiva bibidhi bidhi påvai samsrti klesa |
hari måyå ati dustara tari na jåi bihagesa ||118(A)||
kahata kathina samujhata kathina sådhata kathina bibeka |
hoi ghunåcchara nyåya jau° puni pratyuha aneka ||118(B)||
Lord Vishnu's Maya or Illusory Power is Tough to Cross Over(When the light of wisdom is extinguished in this manner) the soul then again goes through the manifold agonies of this mundane world(life and death.) O Pakshiraja! Lord Hari's Maya or power of illusion, is most difficult to cross and cannot easily be crossed over. Spiritual knowledge is difficult to explain, tough to grasp and achieve through practice. And if by chance one succeeds in attaining it, there are many impediments in the way of safely preserving it.(118 A-B)
*The allusion is to two popular modes of catching parrots and monkeys. A stick with a bait at the end and a string attached to it is so set in the ground that it revolves from the weight of the parrot and the bird, confused by the motion, fancies it is entangled in the string, though it is really loose and might fly away if it tried. For the monkey a large jar, with a narrow mouth, is sunk in the ground full of grain. The monkey puts in his hand and clutches a handful; but being unable to draw out his closed fist on account of the smallness of the jar's mouth, he fancies himself caught, though if he stretches the palm of his hand he could extricate it immediately.