Doha 2
Salutations to Brāhmaṇas and saints
गुरु पद रज मृदु मंजुल अंजन। नयन अमिअ दृग दोष बिभंजन॥ तेहिं करि बिमल बिबेक बिलोचन। बरनउँ राम चरित भव मोचन॥ १ ॥
बंदउँ प्रथम महीसुर चरना। मोह जनित संसय सब हरना॥ सुजन समाज सकल गुन खानी। करउँ प्रनाम सप्रेम सुबानी॥ २ ॥
साधु चरित सुभ चरित कपासू। निरस बिसद गुनमय फल जासू॥ जो सहि दुख परछिद्र दुरावा। बंदनीय जेहिं जग जस पावा॥३॥
मुद मंगलमय संत समाजू। जो जग जंगम तीरथराजू॥ राम भक्ति जहँ सुरसरि धारा। सरसइ ब्रह्म बिचार प्रचारा॥४॥
बिधि निषेधमय कलिमल हरनी। करम कथा रबिनंदनि बरनी॥ हरि हर कथा बिराजति बेनी। सुनत सकल मुद मंगल देनी॥५॥
बटु बिस्वास अचल निज धरमा। तीरथराज समाज सुकरमा॥ सबहि सुलभ सब दिन सब देसा। सेवत सादर समन कलेसा॥६॥
अकथ अलौकिक तीरथराऊ। देइ सद्य फल प्रगट प्रभाऊ॥७॥
Meaning
The dust of the Guru’s feet is a soft and agreeable salve, which is ambrosia, as it were, for the eyes and remedies the defects of vision. Having brightened my eyes of discernment thereby I proceed to relate the story of Śrī Rāma, which secures freedom from the bondage of mundane existence. (1) First, I reverence the feet of Brāhmaṇas, the very gods on earth, who are able to dispel all doubts born of ignorance. Then I make loving obeisance in a reverent language to the whole body of pious souls, the mines of all virtues. (2) The conduct of holy men is noble as the career of the cotton plant, the fruit whereof is tasteless, white and fibrous (even as the doings of saints yield results which are free from attachment, stainless and full of goodness)*. Even by suffering hardships (in the form of ginning, spinning and weaving) the cotton plant covers others’ private parts and has thereby earned in the world a renown which is worthy of adoration. (3) * The fruit of the cotton plant has been characterized in the original as ‘Nīrasa’, ‘Viśada’ and ‘Guṇamaya’, which words can be interpreted both ways as in the rendering given above. The assemblage of saints, which is all joy and felicity, is a moving Prayāga (the king of all holy places), as it were. Devotion to Śrī Rāma represents in this moving Prayāga the stream of the holy Gaṅgā, the river of the celestials; while the proceeding of an enquiry into the nature of Brahma (the Absolute) constitutes the Sarasvatī (a subterranean stream which is traditionally believed to join the Gaṅgā and the Yamunā at Prayāga, thus accounting for the name ‘Triveṇī’, which signifies confluence of three rivers). (4) Discourses on Karma or Action, consisting of injunctions and interdictions, have been spoken of as the sacred Yamunā—the daughter of the sun-god in her angelic form—washing the impurities of the Kali age; while the anecdotes of Lord Viṣṇu and Śiva stand out as the triple stream known as Triveṇī, bringing joy and blessings to those who listen to them. (5) Unwavering faith in their own creed constitutes the immortal banyan tree and noble actions represent the royal court of that king of holy places. Easy of access to all on any day and at every place, this moving Prayāga assuages the afflictions of those who resort to it with reverence. (6) This king of holy places is beyond all description and supra-mundane in character; it bestows the reward immediately and its glory is manifest. (7)
सुनि समुझहिं जन मुदित मन मज्जहिं अति अनुराग। लहहिं चारि फल अछत तनु साधु समाज प्रयाग॥२॥
Meaning
Men, who having heard the glory of this moving Prayāga in the form of the assemblage of holy men, appreciate it with an enraptured mind and then take a plunge into it with extreme devotion, obtain the four rewards* of human existence during their very lifetime. (2) * The four rewards of human existence are: (1) Dharma or religious merit (2) Artha or material riches (3) Kāma or sensuous enjoyment, and, (4) Mokṣa or release from the bondage of worldly existence.
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