Chaupai:
puni saprema boleu khagaråu, jau° krpåla mohi upara bhåu |
natha mohi nija sevaka jåni, sapta prasna mama kahahu bakhåni || 1||
prathamahi kahahu nåthamatidhirå, saba te durlabha kavana sarirå |
baRa dukha kavana kavana sukhabhåri,sou samchepahi kahahu bicåri || 2||
samta asamta marama tumhajånahu, tinha kara sahaja subhåva bakhånahu |
kavana punya sruti bidita bisålå, kahahu kavana agha parama karålå ||3||
månasa roga kahahu samujhåi, tumha sarbagya krpå adhikåi |
tåta sunahu sådara ati priti, mai samchepa kahau° yaha niti ||4||
nara tana sama nahi kavaniu dehi, jiva caråcara jåcata tehi |
naraka svarga apabarga niseni, gyåna biråga bhagati subha deni ||5||
so tanu dhari hari bhajahi na jenara, hohi bisaya rata mamda mamda tara |
kå°ca kirica badale° te lehi°, kara te dåri parasa mani dehi° ||6||
nahi daridra sama dukha jaga måhi, samta milana sama sukha jaga nåhi |
para upakåra bacana mana kåyå, samta sahaja subhåu khagaråyå ||7||
samta sahahi dukha parahita lågi, paradukha hetu asamta abhågi |
bhurja taru sama samta krpålå, parahita niti saha bipati bisålå ||8||
sana iva khala para bamdhanakarai, khåla kaRhåi bipati sahi marai |
khala binu svåratha para apakåri, ahi musaka iva sunu uragåri ||9||
para sampadå binåsi nasåhi, jimi sasi hati hima upala bilåhi° |
dusta udaya jaga årati hetu, jathå prasiddha adhama graha ketu ||10||
samta udaya samtata sukhakåri, bisva sukhada jimi imdu tamåri |
parama dharma sruti bidita ahimså, para nimdå sama agha na gariså ||11||
hara gura nimdaka dådura hoi, janma sahasra påva tana soi |
dvija nimdaka bahu naraka bhogakari, jaga janamai båyasa sarira dhari ||12||
sura sruti nimdaka je abhimåni, raurava naraka parahi te pråni |
hohi uluka samta nimdå rata, moha niså priya gyåna bhånu gata ||13||
saba kai nimdå je jaRa karahi°, te camagådura hoi avatarahi° |
sunahu tåta aba månasa rogå, jinha te dukha påvahi saba logå ||14||
moha sakala byådhinha kara mulå, tinha te puni upajahi bahu sulå |
kåma båta kapha lobha apårå, krodha pitta nita chåti jårå |15||
priti karahi jau° tiniu bhåi, upajai sanyapåta dukhadåi |
bisaya manoratha durgama nånå, te saba sula nåma ko jånå ||16||
mamatå dådu kamdu irasåi, harasa bisåda garaha bahutåi |
para sukha dekhi jarani soi chai, kusta dustatå mana kutilai ||17||
ahamkåra ati dukhada damaruå, dambha kapata mada måna neharuå |
trsnå udarabrddhi ati bhåri, tribidhi isanå taruna tijåri ||18||
juga bidhi jvara matsara abibekå, kaha° lagi kahau° kuroga anekå ||19||
The Traits of Saints
Pakshiraja Garuda then spoke in a loving tone: O compassionate one! If you are fond of me.Then, O Nath! Knowing me to be your sevaka(servitor), answer my following questions. O Nath! Tell me, first, which bodily form is the most difficult to get? Then think over and let me know in brief, which is the worst misery and the greatest pleasure. You know the essential traits of saints and those who are evil at heart; therefore, describe their innate disposition. Thereafter tell me which is the highest religious merit known in the Vedas and which is the most terrifying sin. Then explain the diseases of the mind to me, as you are omniscient and I am also so very blessed with your grace.
A Human Body Can Give us Moksha
(Kakbhushundi said) Dear Garuda! Listen with great reverence and rapt attention. I am going to briefly tell these ethics. There is no other form equivalent to the human body: every living being whether animate or inanimate begs for it. This human body is the ladder that takes us to hell or heaven or moksha (salvation), and is the bestower of blessings in the form of wisdom, asceticism and religious devotion (which are conducive to our well being.) Those who fail to adore Lord Hari even after obtaining such a human body, and are engrossed in the basest of sensual enjoyments, throw away the parasmani ( philosopher's stone) from their hands and take shrads of glass in exchange. There is no sorrow in this world as terrible as poverty and no blessing as great as the company of saints. And, O Pakshiraja! Being beneficient in thought, word and deed is the innate nature of saints.The saints bear suffering for the good of others, while unfortunate wretches do the same for torturing others.
A Saint is Likened to a Birch Tree
Merciful saints, like the birch tree, bear the greatest torture (allowing even their skin to be peeled off) for the well-being of others. Whereas the wicked, like the hemp, have their skin stripped off so to be able to bind others (in the form of cords) and die in agony. O Garuda, enemy of serpents! Just like the rat and serpent, the wicked harm others without any personal gain. Having destroyed others' property they perish themselves exactly as the hail dissolves after destroying the crops. The ascent of the wicked, like the rise of the famed inferior planet Ketu (supposed to cause eclipses by devouring the sun or moon) is to inflict sorrow to the world. And the advancement of a saint forever causes happiness, even as the rise of the sun and the moon delights the entire universe. Non-violence has been acclaimed as the highest religious obligation known to the Vedas; and there is no sin as grievous as speaking ill of others.
The Hell Known as Raurava
A person who speaks contemptuously of Lord Shankar and his own guru (spiritual preceptor) takes the form of a frog (in his next birth) and for a thousand births he gets the same form of a frog. A person who speaks ill of Brahmanas is born on earth in the form of a crow after being tortured in numerous hells. Those arrogant living beings who defame the gods and the Vedas are flung into the hell known as Raurava. Those who are busy maligning the saints are born as owls, who love the night of delusion and the sun of wisdom has set for them. Foolish human beings who discredit everyone, are reborn as bats.
Lust is Like a Gust of Wind
O dear Garuda! Now listen to the diseases of the mind, from which everyone suffers. Infatuation (ignorance) is the root cause of all ailments and from these illnesses arise many other troubles. Lust is a counterpart of wind and excessive greed corresponds to abundant phlegm; while anger represents bile which constantly burns the breast. If all three of them combine, they lead to the painful disease of Sannipata (the afore-mentioned three humours of the body, cause a dangerous fever). Longings for the many pleasures of the sense, which are so difficult to get, are sharply painful (the agonizing diseases). Who can possibly know their names (which means they are infinite.)
The Greed for Wealth
Attachment is like ringworms, envy represents itching while joy and grief correspond to a throat disease marked by excessive enlargement of its glands. Jealousy on seeing others' joy represents decay. While wickedness and a perverse mind stands for leprosy. Arrogance is a counterpart of the most painful ailment of gout. Hypocrisy, deceit, arrogance, intoxication and pride stand for the disease known as Dracontiasis (which is marked by the presence of guinea-worm in the body.) Desire represents the most advanced type of dropsy. While the three types of ardent longing (for sons, wealth and honour) correspond to the violent fever (recurring every third day.) Jealousy and thoughtlessness are two types of fever. There are many more of such terrible diseases, how much can I talk of them.
Doha:
eka byådhi basa nara marahi e asådhi bahu byådhi |
piRahi samtata jiva kahu° so kimi lahai samådhi ||121(A)||
nema dharma åcåra tapa gyåna jagya japa dåna |
bhesaja puni kotinha nahi roga jåhi harijåna ||121(B)||
Doing Japa or Incantation
People die on being afflicted with even one disease; whereas I have spoken of many incurable diseases. They constantly torment the living being. How, then, can he attain peace in such a condition? There are certain restraints, religious observances and practices, austere penance, spiritual wisdom, sacrifices, japas (incantations), charity and crores of other remedies too. But, O Garuda, these ailments do not go away with these. (121 A-B)
Chaupai:
ehi bidhi sakala jiva jaga rogi, soka harasa bhaya priti biyogi |
månasa roga kachuka mai gåe, hahi saba ke° lakhi biralenha påe ||1||
jåne te chijahi kachu påpi, nåsa na påvahi jana paritåpi |
bisaya kupathya påi amkure, munihu hrdaya° kå nara båpure ||2||
råma krpå°nåsahi saba rogå, jau° ehi bhå°ti banai samyogå |
sadagura baida bacana bisvåså, samjama yaha na bisaya kai åså || 3||
raghupati bhagati sajivana muri, anupåna sraddhå mati puri |
ehi bidhi bhalehi so roga nasåhi°, nåhi ta jatana koti nahi jåhi° ||4||
jånia taba mana biruja gosåi, jaba ura bala biråga adhikåi |
sumati chudhå båRhai nita nai, bisaya åsa durbalatå gai ||5||
bimala gyåna jala jaba so nahåi, taba raha råma bhagati ura chåi |
siva aja suka sanakådika nårada, je muni brahma bicåra bisårada ||6||
sruti puråna saba gramtha kahåhi°, raghupati bhagati binå sukha nåhi° ||7||
kamatha pitha jåmahi baru bårå, bamdhyåsuta baru kåhuhi mårå |
phulahi nabha baru bahubidhi phulå, jiva na laha sukha hari pratikulå ||8||
trså jåi baru mrgajala pånå, baru jåmahi sasa sisa bisånå |
amdhakåru baru rabihi nasåvai, råma bimukha na jiva sukha påvai ||9||
hima te anala pragata baru hoi, bimukha råma sukha påva na koi ||10||
Even Sages are Affected by Sensuality
In this way every creature in this world is ailing,and is being further pained with grief, joy, fear, love and desolation. I have talked of only a few diseases of the mind. Although everyone is suffering from them, but just some chosen few are able to detect them. These sinful illnesses, which torture mankind, diminish to some extent on being detected, but are not fully destroyed. Fed by the unwholesome food of sensuality they sprout even in the mind of sages, so what standing do ordinary mortals have.
All these ailments can be undoubtedly eradicated by Lord Rama's grace. The following factors combine. One has faith in the words of the physician in the form of a true spiritual preceptor; one has the self-control of being indifferent to sensual pleasures. Religious devotion to Lord Raghuvir is the sanjivani ( life-giving herb ; while a devout thinking serves as the drink(such as honey taken with or after medicine.) By this process the ailments may well be eradicated; otherwise they will not leave us despite millions of efforts. O lord! The mind should be considered cured, only when the power of asceticism gathers strength in the heart, appetite in the form of supreme wisdom grows stronger everyday and the weakness of expecting sensual pleasures is erased.
Sage Narada is Adept in the Study of Brahma (the All Pervading Spirit of the Universe)
(Being thus rid of all diseases) when a human being bathes in the pure water of wisdom (understanding of the identity of the self with the ultimate brahman), the heart is suffused with religious devotion to Lord Rama. O Pakshiraja! Lord Shiva, Brahma (the Creator), Sanaka and his three brothers, Narada and other sages who are supremely adept in the study of Brahma (the impersonal ultimate being, the all pervading spirit of the universe), all of them opine that one should cultivate religious devotion for the lotus feet of Lord Rama. The Vedas and Puranas and all other scriptures endorse that there can be no happiness without bhakti of Lord of the Raghus.
The Worship of Lord Hari who Incarnated as Rama
It is easier for hair to grow on the shell of a tortoise, or for the son of a barren woman to slay someone or for flowers of several kinds to appear in the air, but no living being can be happy if he is hostile to Lord Hari. One's thirst can be quenched by drinking water of a mirage, or horns can come out of hare's head, darkness may wipe out the sun, but a living being can not find happiness by turning his face away from Lord Rama. Fire may possibly appear out of ice ( all these improbable things may occur) but an adversary of Lord Rama can not find happiness.
Doha:
båri mathe° ghrta hoi baru sikatå te baru tela |
binu hari bhajana na bhava taria yaha siddhåmta apela ||122(A)||
masakahi karai biramci prabhu ajahi masaka te hina |
asa bicåri taji samsaya råmahi bhajahi prabina ||122(B)||
A Mosquito
Butter shall be churned out of water, or oil be extracted from sand (by pressing) but the ocean of this mundane world can not be crossed without worshipping Lord Hari. This reliable doctrine is inviolable. The Lord can exalt a mosquito to the position of Brahma (the Creator) and degrade Brahma to a position lower than that of a mosquito. Realizing this, wise people discard all doubts and worship Lord Rama. (122 A-B)
Sloka:
viniscitam vadåmi te na anyathå vacåmsi me |
harim narå bhajanti yeítidustaram taranti te ||122(C)||
By Worshipping Lord Hari we Cross the Ocean of this Mundane World
I tell You my reliable doctrine and my words are not untrue: that those men who worship Lord Hari are able to easily cross over the most turbulent ocean of this material world. (122 C)
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