Knowledge and Devotion, the Lamp of Wisdom, and the Greatness of Bhakti
This section carefully explains the nature of knowledge and devotion. Using the image of the lamp of wisdom, it shows that bhakti ultimately leads the seeker most naturally to the Lord.
Uttar Kand · Episode 18 / 21
Episode Text
भगतिहि ग्यानहि नहिं कछु भेदा। उभय हरहिं भव संभव खेदा॥ नाथ मुनीस कहहिं कछु अंतर। सावधान सोउ सुनु बिहंगबर॥ ७ ॥
Transliteration (IAST)
bhagatihi gyānahi nahiṃ kachu bhedā। ubhaya harahim bhava sambhava khedā॥ nātha munīsa kahahim kachu antara। sāvadhāna sou sunu bihaṃgabara॥ 7 ॥
Meaning:
There is no difference at all between devotion and knowledge. Both remove the sufferings born of worldly existence. O Lord, some sages speak of a certain distinction. O best of birds, listen to it attentively.
ग्यान बिराग जोग बिग्याना। ए सब पुरुष सुनहु हरिजाना॥ पुरुष प्रताप प्रबल सब भाँती। अबला अबल सहज जड़ जाती॥ ८ ॥
Transliteration (IAST)
gyāna birāga joga bigyānā। e saba puruṣa sunahu harijānā॥ puruṣa pratāpa prabala saba bhāṃtī। abalā abala sahaja jaḍa jātī॥ 8 ॥
Meaning:
O devotees of Hari, listen: knowledge, dispassion, yoga, and wisdom—these are all 'male' powers; man's potency is strong in every way. The feminine power is naturally weak and, by birth itself, inert.
पुरुष त्यागि सक नारिहि जो बिरक्त मति धीर। न तु कामी बिषयाबस बिमुख जो पद रघुबीर॥ ११५ (क) ॥
Transliteration (IAST)
puruṣa tyāgi saka nārihi jo birakta mati dhīra। na tu kāmī biṣayābasa bimukha jo pada raghubīra॥ 115 (a) ॥
Meaning:
Only a detached and steadfast man can renounce a woman; not the lustful man who is enslaved by the senses and turns away from the feet of Raghubira.
सोउ मुनि ग्याननिधान मृगनयनी बिधु मुख निरखि। बिबस होइ हरिजान नारि बिष्नु माया प्रगट॥ ११५ (ख) ॥
Transliteration (IAST)
sou muni gyānanidhāna mṛganayanī bidhu mukha nirakhi। bibasa hoi harijāna nāri biṣṇu māyā pragaṭa॥ 115 (b) ॥
Meaning:
Even that sage, a storehouse of knowledge, becomes helpless when he beholds a deer-eyed maiden's moonlike face. O Garuda, the very maya of Vishnu appears in the form of a woman.
इहाँ न पच्छपात कछु राखउँ। बेद पुरान संत मत भाषउँ॥ मोह न नारि नारि कें रूपा। पन्नगारि यह रीति अनूपा॥ १ ॥
Transliteration (IAST)
ihā̃ na paccchapāta kachu rākhauṃ। beda purāna santa mata bhāṣauṃ॥ moha na nāri nāri keṃ rūpā। pannagāri yaha rīti anūpā॥ 1 ॥
Meaning:
Here I show no partiality. I speak only the view of the Vedas, the Puranas, and the saints. O Garuda, this is a wondrous rule: one woman is not enamored by another woman's beauty.
माया भगति सुनहु तुम्ह दोऊ। नारि बर्ग जानइ सब कोऊ॥ पुनि रघुबीरहि भगति पिआरी। माया खलु नर्तकी बिचारी॥ २ ॥
Transliteration (IAST)
māyā bhagati sunahu tumha doū। nāri barga jānaï saba koū॥ puni raghubīrahi bhagati piārī। māyā khalu naṭakī bicārī॥ 2 ॥
Meaning:
Listen: both Maya and Bhakti belong to the feminine category, as everyone knows. Yet Bhakti is dear to Rama, whereas Maya is only a poor dancer.
भगतिहि सानुकूल रघुराया। ताते तेहि डरपति अति माया॥ राम भगति निरुपम निरुपाधी। बसइ जासु उर सदा अबाधी॥ ३ ॥
Transliteration (IAST)
bhagatihi sānukūla raghurāyā। tātē tehi ḍarapati ati māyā॥ rāma bhagati nirupama nirupādhī। basai jāsu ura sadā abādhī॥ 3 ॥
Meaning:
Raghunatha is especially favorable to devotion; therefore Maya greatly fears it. In whose heart the incomparable and attributeless devotion to Rama dwells forever without obstruction...
तेहि बिलोकि माया सकुचाई। करि न सकइ कछु निज प्रभुताई॥ अस बिचारि जे मुनि बिग्यानी। जाचहिं भगति सकल सुख खानी॥ ४ ॥
Transliteration (IAST)
tehi biloki māyā sakucāī। kari na sakai kachu nija prabhutāī॥ asa bicāri je muni bigyānī। jācahiṃ bhagati sakala sukha khānī॥ 4 ॥
Meaning:
Maya, seeing that, becomes shy and cannot exercise any power there. Thinking thus, even wise sages seek devotion, the mine of all happiness.
यह रहस्य रघुनाथ कर बेगि न जानइ कोइ। जो जानइ रघुपति कृपाँ सपनेहुँ मोह न होइ॥ ११६ (क) ॥
Transliteration (IAST)
yaha rahasya raghunātha kara begi na jānaï koī। jo jānaï raghupati kṛpā̃ sapanēhũ moha na hoi॥ 116 (a) ॥
Meaning:
No one quickly understands this secret of Raghunatha. By Raghupati's grace, whoever understands it is not deluded even in dreams.
औरउ ग्यान भगति कर भेद सुनहु सुप्रबीन। जो सुनि होइ राम पद प्रीति सदा अबिछीन॥ ११६ (ख) ॥
Transliteration (IAST)
aurau gyāna bhagati kara bheda sunahu suprabīna। jo suni hoi rāma pada prīti sadā abichīna॥ 116 (b) ॥
Meaning:
O discerning Garuda, hear more of the distinction between knowledge and devotion; by hearing it, one gains abiding love for Rama's feet.
सुनहु तात यह अकथ कहानी। समुझत बनइ न जाइ बखानी॥ ईस्वर अंस जीव अबिनासी। चेतन अमल सहज सुखरासी॥ १ ॥
Transliteration (IAST)
sunahu tāta yaha akatha kahānī। samujhata banai na jāi bakhānī॥ īśvara aṃsa jīva abināsī। cetana amala sahaja sukharāsī॥ 1 ॥
Meaning:
Listen, dear friend: this is an unfathomable tale. It cannot be fully understood or narrated. The living being is a part of God; therefore it is eternal, conscious, pure, and inherently a mass of bliss.
सो मायाबस भयउ गोसाईं। बँध्यो कीर मरकट की नाईं॥ जड़ चेतनहि ग्रंथि परि गई। जदपि मृषा छूटत कठिनई॥ २ ॥
Transliteration (IAST)
so māyābasa bhayau gosāīṃ। baṃdhyo kīra marakaṭa kī nāīṃ॥ jaḍa cetanahi granthi pari gaī। jadapi mṛṣā chūṭata kaṭhinai॥ 2 ॥
Meaning:
O Gosain, being under Maya, it became bound like a parrot or a monkey that ties itself up. Thus a knot formed between the inert and the conscious. Though that knot is unreal, it is still hard to untie.
तब ते जीव भयउ संसारी। छूट न ग्रंथि न होइ सुखारी॥ श्रुति पुरान बहु कहेउ उपाई। छूट न अधिक अधिक अरुझाई॥ ३ ॥
Transliteration (IAST)
taba te jīva bhayau saṃsārī। chūṭa na granthi na hoi sukhārī॥ śruti purāna bahu kaheu upāī। chūṭa na adhika adhika arujhāī॥ 3 ॥
Meaning:
From that time the जीव became worldly, unable to break the knot or be happy. The scriptures and Puranas have given many remedies, yet the knot does not come undone; rather, it becomes more and more entangled.
जीव हृदयँ तम मोह बिसेषी। ग्रंथि छूट किमि परइ न देखी॥ अस संजोग ईस जब करई। तबहुँ कदाचित सो निरुअरई॥ ४ ॥
Transliteration (IAST)
jīva hṛdayaṃ tama moha biśeṣī। granthi chūṭa kimi parai na dekhī॥ asa saṃjoga īsa jaba karai। tabahũ kadācita so niruarai॥ 4 ॥
Meaning:
In the heart of the living being, the darkness of delusion is especially dense, so the knot is not even seen—how then can it be untied? When God arranges such a conjunction, even then it may only perhaps be released.
सात्त्विक श्रद्धा धेनु सुहाई। जौं हरि कृपाँ हृदयँ बस आई॥ जप तप ब्रत जम नियम अपारा। जे श्रुति कह सुभ धर्म अचारा॥ ५ ॥
Transliteration (IAST)
sāttvika śraddhā dhenu suhāī। jauṃ hari kṛpā̃ hṛdayaṃ basa āī॥ japa tapa brata jama niyama apārā। je śruti kaha subha dharma acārā॥ 5 ॥
Meaning:
If, by Hari's grace, the lovely cow of sattvic faith comes to dwell in the house of the heart; and the countless japa, austerities, vows, restraints, and disciplines—the auspicious duties and conduct spoken of in the Vedas...
तेइ तृन हरित चरै जब गाई। भाव बच्छ सिसु पाइ पेन्हाई॥ नोइ निबृत्ति पात्र बिस्वासा। निर्मल मन अहीर निज दासा॥ ६ ॥
Transliteration (IAST)
tei tṛna harita carai jaba gāī। bhāva baccha sisu pāi penhāī॥ noi nivṛtti pātra bisvāsā। nirmala mana ahīra nija dāsā॥ 6 ॥
Meaning:
Those green grasses of righteous conduct should be eaten by that cow; and after obtaining the tender calf of feeling, it should be nurtured. Renunciation is the tether rope, faith is the milking vessel, and the pure mind, which is itself obedient, is the milkman.
परम धर्ममय पय दुहि भाई। अवटै अनल अकाम बनाई॥ तोष मरुत तब छमाँ जुड़ावै। धृति सम जावनु देइ जमावै॥ ७ ॥
Transliteration (IAST)
parama dharmamaya paya duhi bhāī। avaṭai anala akāma banāī॥ toṣa maruta taba chamā̃ juṛāvai। dhṛti sama jāvanu dei jamāvai॥ 7 ॥
Meaning:
O brother, in this way, after milking the highest dharmic milk from the cow of sattvic faith that has entered righteous conduct, let it be well boiled over the fire of desirelessness. Then cool it with the breezes of patience and contentment, and let it set with the starter of forbearance and self-restraint.
मुदिताँ मथै बिचार मथानी। दम अधार रजु सत्य सुबानी॥ तब मथि काढ़ि लेइ नवनीता। बिमल बिराग सुभग सुपुनीता॥ ८ ॥
Transliteration (IAST)
muditā̃ mathai bicāra mathānī। dama adhāra raju satya subānī॥ taba mathi kāṛhi lei navanītā। bimala birāga subhaga supunītā॥ 8 ॥
Meaning:
Then, with joy, churn it in the pot of reflection using the churn-staff of discernment, with the rope of truthful speech and the support of self-control. Churn it and draw out the butter of pure, lovely, and exceedingly sacred dispassion.
जोग अगिनि करि प्रगट तब कर्म सुभासुभ लाइ। बुद्धि सिरावै ग्यान घृत ममता मल जरि जाइ॥ ११७ (क) ॥
Transliteration (IAST)
joga agini kari pragaṭa taba karma subhāsubha lāi। buddhi sirāvai gyāna ghṛta mamatā mala jari jāi॥ 117 (a) ॥
Meaning:
Then kindle the fire of yoga and feed it with the fuel of all good and bad कर्म. When the grime of possessiveness is burnt away, cool the remaining knowledge-ghee with the बुद्धि of certainty.
तब बिग्यानरूपिनी बुद्धि बिसद घृत पाइ। चित्त दिआ भरि धरै दृढ़ समता दिअटि बनाइ॥ ११७ (ख) ॥
Transliteration (IAST)
taba bigyānarūpiṇī buddhi bisada ghṛta pāi। citta diyā bhari dharai dṛḍha samatā diaṭi banāi॥ 117 (b) ॥
Meaning:
Then the discerning बुद्धि, having obtained the clear ghee of knowledge, should fill the lamp of the mind with it, make equanimity its lamp-stand, and place it there firmly.
तीनि अवस्था तीनि गुन तेहि कपास तें काढ़ि। तूल तुरीय सँवारि पुनि बाती करै सुगाढ़ि॥ ११७ (ग) ॥
Transliteration (IAST)
tīnī avasthā tīnī guna tehi kapāsa teṃ kāṛhi। tūla turīya saṃvāri puni bātī karai sugāṛhi॥ 117 (c) ॥
Meaning:
From the cotton of the three states and the three guṇas, draw out the thread of the fourth state, and, after smoothing it, make a firm wick.
एहि बिधि लेसै दीप तेज रासि बिग्यानमय। जातहिं जासु समीप जरहिं मदादिक सलभ सब॥ ११७ (घ) ॥
Transliteration (IAST)
ehi bidhi lesai dīpa teja rāsi bigyānamaya। jātahiṃ jāsu samīpa jarahiṃ madādika salabha saba॥ 117 (d) ॥
Meaning:
Thus kindle the lamp of the mass of luminous, consciousness-filled brilliance; near it, all moths such as pride burn up the moment they approach.
सोहमस्मि इति बृत्ति अखंडा। दीप सिखा सोइ परम प्रचंडा॥ आतम अनुभव सुख सुप्रकासा। तब भव मूल भेद भ्रम नासा॥ १ ॥
Transliteration (IAST)
sohamasmi iti bṛtti akhaṇḍā। dīpa sikhā soi parama pracaṇḍā॥ ātama anubhava sukha suprakāsā। taba bhava mūla bheda bhrama nāsā॥ 1 ॥
Meaning:
'So'ham asmi'—'I am That Brahman'—this unwavering awareness is the supreme, blazing flame of that lamp of knowledge. When the beautiful light of the bliss of direct self-experience shines forth, the illusion of duality, the root of worldly existence, is destroyed.
प्रबल अबिद्या कर परिवारा। मोह आदि तम मिटइ अपारा॥ तब सोइ बुद्धि पाइ उँजिआरा। उर गृहँ बैठि ग्रंथि निरुआरा॥ २ ॥
Transliteration (IAST)
prabala abidyā kara parivārā। moha ādi tama miṭai apārā॥ taba soi buddhi pāi uṃjiyārā। ura gṛhaṃ baiṭhi granthi niruvārā॥ 2 ॥
Meaning:
Then the vast darkness of delusion and the entire host of primal ignorance are dispelled. That very intelligence, having received the light of self-realization, sits in the house of the heart and unties the knot of matter and consciousness.
छोरन ग्रंथि पाव जौं सोई। तब यह जीव कृतारथ होई॥ छोरत ग्रंथि जानि खगराया। बिघ्न अनेक करइ तब माया॥ ३ ॥
Transliteration (IAST)
chorana granthi pāva jauṃ soi। taba yaha jīva kṛtāratha hoi॥ chorata granthi jāni khagarāyā। bighna aneka karai taba māyā॥ 3 ॥
Meaning:
If that intelligence succeeds in untying the knot, then this soul becomes fulfilled. But, O king of birds Garuda, when Maya knows the knot is being untied, she creates many obstacles.
रिद्धि सिद्धि प्रेरइ बहु भाई। बुद्धिहि लोभ दिखावहिं आई॥ कल बल छल करि जाहिं समीपा। अंचल बात बुझावहिं दीपा॥ ४ ॥
Transliteration (IAST)
riddhi siddhi prerai bahu bhāī। buddhihi lobha dikhāvahiṃ āī॥ kala bala chala kari jāhiṃ samīpā। aṃcala bāta bujhāvahiṃ dīpā॥ 4 ॥
Meaning:
She sends many Riddhis and Siddhis, which come and tempt the intellect with alluring attractions. Using cunning, force, and deceit, they draw near and blow out that lamp with a flutter of the hem.
होइ बुद्धि जौं परम सयानी। तिन्ह तन चितव न अनहित जानी॥ जौं तेहि बिघ्न बुद्धि नहिं बाधी। तौ बहोरि सुर करहिं उपाधी॥ ५ ॥
Transliteration (IAST)
hoi buddhi jauṃ parama sayānī। tinha tana citava na anahita jānī॥ jauṃ tehi bighna buddhi nahim̐ bādhī। tau bahori sura karahiṃ upādhī॥ 5 ॥
Meaning:
If the intellect becomes very wise, it sees those Riddhis and Siddhis as harmful and does not even look at them. Even so, if Maya's obstacles do not hinder the intellect, then the gods create further troubles.
इंद्री द्वार झरोखा नाना। तहँ तहँ सुर बैठे करि थाना॥ आवत देखहिं बिषय बयारी। ते हठि देहिं कपाट उघारी॥ ६ ॥
Transliteration (IAST)
indrī dvāra jharokhā nānā। tahaṃ tahaṃ sura baiṭhe kari thānā॥ āvata dekhahiṃ biṣaya bayārī। te haṭhi dehiṃ kapāṭa ughārī॥ 6 ॥
Meaning:
The doors of the senses are many windows of the house of the heart. There, at each window, the gods are seated, posted in their places. As soon as they see the breeze of sense-objects approaching, they force the shutters open.
जब सो प्रभंजन उर गृहँ जाई। तबहिं दीप बिग्यान बुझाई॥ ग्रंथि न छूटि मिटा सो प्रकासा। बुद्धि बिकल भइ बिषय बतासा॥ ७ ॥
Transliteration (IAST)
jaba so prabhañjana ura gṛhaṃ jāī। tabahim̐ dīpa bigyāna bujhāī॥ granthi na chūṭi miṭā so prakāsā। buddhi bikala bhaī biṣaya batāsā॥ 7 ॥
Meaning:
The moment that fierce wind enters the house of the heart, the lamp of knowledge is extinguished. The knot remains untied, and that light too is lost. The breeze of sense-objects throws the intellect into confusion.
इंद्रिन्ह सुरन्ह न ग्यान सोहाई। बिषय भोग पर प्रीति सदाई॥ बिषय समीर बुद्धि कृत भोरी। तेहि बिधि दीप को बार बहोरी॥ ८ ॥
Transliteration (IAST)
indrinha suranha na gyāna sohāī। biṣaya bhoga para prīti sadāī॥ biṣaya samīra buddhi kṛta bhorī। tehi bidhi dīpa ko bāra bahorī॥ 8 ॥
Meaning:
Knowledge does not please the senses and their presiding deities, for their attachment is always to sense pleasures. And the breeze of sense-objects has made the intellect mad. Then who can light that lamp of knowledge again in the same way?
तब फिरि जीव बिबिधि बिधि पावइ संसृति क्लेस। हरि माया अति दुस्तर तरि न जाइ बिहगेस॥ ११८ (क) ॥
Transliteration (IAST)
taba phiri jīva bibidhi bidhi pāvai saṃsṛti klesa। hari māyā ati dustara tari na jāi bihagesa॥ 118 (a) ॥
Meaning:
Thus, when the lamp of knowledge is extinguished, the soul again suffers the many afflictions of saṃsāra. O king of birds, the māyā of Hari is exceedingly hard to cross; it cannot be crossed easily.
कहत कठिन समुझत कठिन साधत कठिन बिबेक। होइ घुनाच्छर न्याय जौं पुनि प्रत्यूह अनेक॥ ११८ (ख) ॥
Transliteration (IAST)
kahata kaṭhina samujhata kaṭhina sādhata kaṭhina bibeka। hoi ghunācchara nyāya jauṃ puni pratyūha aneka॥ 118 (b) ॥
Meaning:
Knowledge is hard to speak of, hard to understand, and hard to practice. Even if, by chance, it arises through the 'ghunākṣara' principle, there are still many obstacles.
ग्यान पंथ कृपान कै धारा। परत खगेस होइ नहिं बारा॥ जो निर्बिघ्न पंथ निर्बहई। सो कैवल्य परम पद लहई॥ १ ॥
Transliteration (IAST)
gyāna pantha kṛpāna kai dhārā। parata khagesa hoi nahim̐ bārā॥ jo nirbighna pantha nirbahī। so kaivalya parama pada lahī॥ 1 ॥
Meaning:
The path of knowledge is like the edge of a sword. O king of birds, one may fall from it at any moment. Only one who traverses that path without hindrance attains the supreme state of kaivalya (liberation).
अति दुर्लभ कैवल्य परम पद। संत पुरान निगम आगम बद॥ राम भजत सोइ मुकुति गोसाईं। अनइच्छित आवइ बरिआईं॥ २ ॥
Transliteration (IAST)
ati durlabha kaivalya parama pada। santa purāna nigama āgama bada॥ rāma bhajata soi mukuti gosāīṃ। anicchita āvai bariāīṃ॥ 2 ॥
Meaning:
The saints, Purāṇas, Vedas, and Āgamas all say that the supreme state of kaivalya is exceedingly rare. But, O Gosain, that very liberation comes of itself, even without desire, when one worships Shri Rama.
जिमि थल बिनु जल रहि न सकाई। कोटि भाँति कोउ करै उपाई॥ तथा मोच्छ सुख सुनु खगराई। रहि न सकइ हरि भगति बिहाई॥ ३ ॥
Transliteration (IAST)
jimi thala binu jala rahi na sakāī। koṭi bhāṃti kou karai upāī॥ tathā moccha sukha sunu khagarāī। rahi na sakai hari bhagati bihāī॥ 3 ॥
Meaning:
Just as water cannot remain without land, however many millions of remedies one may try, so too, O king of birds, listen: the bliss of liberation cannot remain apart from devotion to Hari.
अस बिचारि हरि भगत सयाने। मुक्ति निरादर भगति लुभाने॥ भगति करत बिनु जतन प्रयासा। संसृति मूल अबिद्या नासा॥ ४ ॥
Transliteration (IAST)
asa bicāri hari bhagata sayāne। mukti nirādara bhagati lubhāne॥ bhagati karata binu jatana prayāsā। saṃsṛti mūla abidyā nāsā॥ 4 ॥
Meaning:
Thinking thus, the wise devotees of Hari remain absorbed in devotion and pay no heed to liberation. By practicing devotion, the root ignorance of saṃsāra—the world of birth and death—is destroyed of itself, without effort or labor.
भोजन करिअ तृपिति हित लागी। जिमि सो असन पचवै जठरागी॥ असि हरि भगति सुगम सुखदाई। को अस मूढ़ न जाहि सोहाई॥ ५ ॥
Transliteration (IAST)
bhojana karia tṛpiti hita lāgī। jimi so asana pacavai jaṭharāgī॥ asi hari bhagati sugama sukha-dāī। ko asa mūṛha na jāhi sohāī॥ 5 ॥
Meaning:
Food is taken for the sake of satisfaction, and the stomach-fire digests it by itself, without our effort. Who would be so foolish as not to delight in such an easy and bliss-giving devotion to Hari?
सेवक सेब्य भाव बिनु भव न तरिअ उरगारि। भजहु राम पद पंकज अस सिद्धांत बिचारि॥ ११९ (क) ॥
Transliteration (IAST)
sevaka sebya bhāva binu bhava na tari'a uragāri। bhajahu rāma pada paṃkaja asa siddhānta bicāri॥ 119 (a) ॥
Meaning:
O Garuda, enemy of serpents! Without the feeling of servant and served, one cannot cross the ocean of worldly existence. Reflect on this principle and worship the lotus feet of Shri Ramachandra.
जो चेतन कहँ जड़ करइ जड़हि करइ चैतन्य। अस समर्थ रघुनायकहि भजहिं जीव ते धन्य॥ ११९ (ख) ॥
Transliteration (IAST)
jo cetana kahaṃ jaḍa karai jaḍahi karai caitanya। asa samartha raghunāyakahi bhajahiṃ jīva te dhanya॥ 119 (b) ॥
Meaning:
Blessed are those souls who worship the powerful Lord Raghunatha, who makes the conscious inert and the inert conscious.
कहेउँ ग्यान सिद्धांत बुझाई। सुनहु भगति मनि कै प्रभुताई॥ राम भगति चिंतामनि सुंदर। बसइ गरुड़ जाके उर अंतर॥ १ ॥
Transliteration (IAST)
kaheuṃ gyāna siddhānta bujhāī। sunahu bhagati mani kai prabhutāī॥ rāma bhagati cintāmani sundara। basai garuḍa jākeṃ ura antara॥ 1 ॥
Meaning:
I have explained the doctrine of knowledge; now listen to the glory of the jewel of devotion. The devotion to Rama is a beautiful wish-fulfilling jewel. O Garuda, it dwells within the innermost heart of whoever bears it.
परम प्रकास रूप दिन राती। नहिं कछु चहिअ दिआ घृत बाती॥ मोह दरिद्र निकट नहिं आवा। लोभ बात नहिं ताहि बुझावा॥ २ ॥
Transliteration (IAST)
parama prakāsa rūpa dina rātī। nahiṃ kachu cahia diyā ghṛta bātī॥ moha daridra nikaṭa nahiṃ āvā। lobha bāta nahiṃ tāhi bujhāvā॥ 2 ॥
Meaning:
It remains, day and night, in the form of supreme radiance by itself. It needs no lamp, oil, or wick. Thus, on the one hand, the jewel shines naturally; on the other, the poverty of delusion does not come near it, and the wind of greed cannot extinguish that jeweled lamp, for the jewel is itself of the nature of light and does not shine by the help of anything else.
प्रबल अबिद्या तम मिटि जाई। हारहिं सकल सलभ समुदाई॥ खल कामादि निकट नहिं जाहीं। बसइ भगति जाके उर माहीं॥ ३ ॥
Transliteration (IAST)
prabala abidyā tama miṭi jāī। hārahiṃ sakala salabha samudāī॥ khala kāmādi nikaṭa nahiṃ jāhīṃ। basai bhagati jāke ura māhīṃ॥ 3 ॥
Meaning:
By its light, the great darkness of ignorance is dispelled. The whole swarm of moths is defeated. The wicked passions, such as lust and the rest, do not even come near one in whose heart devotion abides.
गरल सुधासम अरि हित होई। तेहि मनि बिनु सुख पाव न कोई॥ ब्यापहिं मानस रोग न भारी। जिन्ह के बस सब जीव दुखारी॥ ४ ॥
Transliteration (IAST)
garala sudhāsama ari hita hoī। tehi mani binu sukha pāva na koī॥ byāpahiṃ mānasa roga na bhārī। jinha ke basa saba jīva dukhārī॥ 4 ॥
Meaning:
For it, poison becomes like nectar and an enemy becomes a friend. Without that jewel, no one attains happiness. The great inner maladies that hold all beings in bondage do not affect it.
राम भगति मनि उर बस जाकें। दुख लवलेस न सपनेहुँ ताकें॥ चतुर सिरोमनि तेइ जग माहीं। जे मनि लागि सुजतन कराहीं॥ ५ ॥
Transliteration (IAST)
rāma bhagati mani ura basa jākeṃ। dukha lavalesa na sapanehuṃ tākeṃ॥ catura siromani tei jaga māhīṃ। je mani lāgi sujatana karāhīṃ॥ 5 ॥
Meaning:
Whoever has the jewel of devotion to Rama abiding in the heart has no pain at all, even in dreams. In the world, those alone are the crest-jewels among the wise who make earnest effort for that jewel.
सो मनि जदपि प्रगट जग अहई। राम कृपा बिनु नहिं कोउ लहई॥ सुगम उपाय पाइबे केरे। नर हतभाग्य देहिं भटभेरे॥ ६ ॥
Transliteration (IAST)
so mani jadapi pragaṭa jaga ahai। rāma kṛpā binu nahiṃ kou lahai॥ sugama upāya pāibe kere। nara hatabhāgya dehiṃ bhaṭabhere॥ 6 ॥
Meaning:
Although that jewel is manifest in the world, no one can obtain it without the grace of Rama. The means to obtain it are easy, yet unfortunate people cast them aside.
पावन पर्बत बेद पुराना। राम कथा रुचिराकर नाना॥ मर्मी सज्जन सुमति कुदारी। ग्यान बिराग नयन उरगारी॥ ७ ॥
Transliteration (IAST)
pāvana parabata beda purānā। rāma kathā rucirākara nānā॥ marmī sajjana sumati kudārī। gyāna birāga nayana uragārī॥ 7 ॥
Meaning:
The Vedas and Puranas are sacred mountains. The many delightful Ramakathas are beautiful mines within those mountains. Saintly men are the experts who know their inner secrets, and refined understanding is the pickaxe. O Garuda, knowledge and dispassion are their two eyes.
भाव सहित खोजइ जो प्रानी। पाव भगति मनि सब सुख खानी॥ मोरें मन प्रभु अस बिस्वासा। राम ते अधिक राम कर दासा॥ ८ ॥
Transliteration (IAST)
bhāva sahita khojai jo prānī। pāva bhagati mani saba sukha khānī॥ moreṃ mana prabhu asa bisvāsā। rāma te adhika rāma kara dāsā॥ 8 ॥
Meaning:
Any being who seeks it with devotion attains that jewel, the mine of all happiness. O Lord, my mind holds this conviction: the servant of Rama is greater than Rama Himself.
राम सिंधु घन सज्जन धीरा। चंदन तरु हरि संत समीरा॥ सब कर फल हरि भगति सुहाई। सो बिनु संत न काहूँ पाई॥ ९ ॥
Transliteration (IAST)
rāma sindhu ghana sajjana dhīrā। candana taru hari santa samīrā॥ saba kara phala hari bhagati suhāī। so binu santa na kāhūṃ pāī॥ 9 ॥
Meaning:
Rama is the ocean, and the steadfast saints are the clouds. Vishnu is the sandalwood tree, and the saints are the breeze. The fruit of all means is the beautiful devotion to Hari. Without a saint, no one has attained it.
ब्रह्म पयोनिधि मंदर ग्यान संत सुर आहिं। कथा सुधा मथि काढ़हिं भगति मधुरता जाहिं॥ १२० (क) ॥
Transliteration (IAST)
brahma payonidhi mandara gyāna santa sura āhiṃ। kathā sudhā mathi kāṛhahiṃ bhagati madhuratā jāhiṃ॥ 120 (a) ॥
Meaning:
Brahma is the ocean, knowledge is Mount Mandara, and the saints are the gods who churn that ocean and draw out the nectar of कथा, in which the sweetness of devotion abides.
बिरति चर्म असि ग्यान मद लोभ मोह रिपु मारि। जय पाइअ सो हरि भगति देखु खगेस बिचारि॥ १२० (ख) ॥
Transliteration (IAST)
birati carma asi gyāna mada lobha moha ripu māri। jaya pāia so hari bhagati dekhu khagesa bicāri॥ 120 (b) ॥
Meaning:
Shielding oneself with the armor of dispassion and slaying the enemies of pride, greed, and delusion with the sword of knowledge, the victory that is won is devotion to Hari. O lord of birds, consider this well.