Doha 117d
सुनहु तात यह अकथ कहानी। समुझत बनइ न जाइ बखानी॥ ईस्वर अंस जीव अबिनासी। चेतन अमल सहज सुख रासी॥१॥
सो मायाबस भयउ गोसाईं। बँध्यो कीर मरकट की नाईं॥ जड़ चेतनहि ग्रंथि परि गई। जदपि मृषा छूटत कठिनई॥२॥
तब ते जीव भयउ संसारी। छूट न ग्रंथि न होइ सुखारी॥ श्रुति पुरान बहु कहेउ उपाई। छूट न अधिक अधिक अरुझाई॥३॥
जीव हृदयँ तम मोह बिसेषी। ग्रंथि छूट किमि परइ न देखी॥ अस संजोग ईस जब करई। तबहुँ कदाचित सो निरुअरई॥४॥
सात्त्विक श्रद्धा धेनु सुहाई। जौं हरि कृपाँ हृदयँ बस आई॥ जप तप ब्रत जम नियम अपारा। जे श्रुति कह सुभ धर्म अचारा॥५॥
तेइ तृन हरित चरै जब गाई। भाव बच्छ सिसु पाइ पेन्हाई॥ नोइ निबृत्ति पात्र बिस्वासा। निर्मल मन अहीर निज दासा॥६॥
परम धर्ममय पय दुहि भाई। अवटै अनल अकाम बनाई॥ तोष मरुत तब छमाँ जुड़ावै। धृति सम जावनु देइ जमावै॥७॥
मुदिताँ मथै बिचार मथानी। दम अधार रजु सत्य सुबानी॥ तब मथि काढ़ि लेइ नवनीता। बिमल बिराग सुभग सुपुनीता॥८॥
Meaning
“Listen, dear Garuḍa, to this indescribable bliss, which can only be comprehended by the mind but is incapable of description. Jīva is a particle of the Divinity; (hence) he is immortal, conscious, untainted by Māyā and blissful by nature. (1) “The Jīva, my lord, has allowed itself to be dominated by Māyā and has been caught in its own trap like a parrot or a monkey*. Matter and Spirit have been linked together with a knot which, though imaginary, is difficult to untie. (2) * 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 when it lights upon it; 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 (by leaving the grain) he could extricate his hand immediately and thus be free. “Since then the Jīva has become worldly; it can have no happiness till this knot is untied. The Vedas and Purāṇas have suggested a number of devices for untying the knot; but the knot, far from being loosened, becomes tighter and tighter. (3) “The interior of the mind being utterly clouded with the darkness of ignorance, the knot cannot even be perceived; how, then, can it be untied? If God were to bring about such conditions (as are depicted below), then only the disentanglement of the knot is somewhat probable. (4) “Suppose by the grace of Śrī Hari the blessed cow in the shape of Sattvic (genuine) piety comes to abide in one’s heart and feeds on green herbage in the shape of Japa (muttering of prayers), austere penance, sacred observances, the Yamas or forms of self-restraint (viz., continence, veracity, non-violence, non-stealing and non-possession), the five Niyamas or positive virtues (viz., external and internal purity, contentment, self-study, self-discipline and self-surrender to God) and innumerable other blessed virtues and religious practices recommended by the Vedas, (5) “milk begins to flow from her 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 is milked; while a pure mind, which is at one’s beck and call, plays the role of a milker. (6) “Having thus drawn the milk in the shape of supreme righteousness, one should boil it, brother, 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. (7) “The curd thus made should be churned in the earthen vase of cheerfulness with the churning-rod of reflection after fastening the rod to the post 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. (8)
जोग अगिनि करि प्रगट तब कर्म सुभासुभ लाइ। बुद्धि सिरावै ग्यान घृत ममता मल जरि जाइ॥११७(क)॥
तब बिग्यानरूपिनी बुद्धि बिसद घृत पाइ। चित्त दिआ भरि धरै दृढ़ समता दिअटि बनाइ॥११७(ख)॥
तीनि अवस्था तीनि गुन तेहि कपास तें काढ़ि। तूल तुरीय सँवारि पुनि बाती करै सुगाढ़ि॥११७(ग)॥
एहि बिधि लेसै दीप तेज रासि बिग्यानमय। जातहिं जासु समीप जरहिं मदादिक सलभ सब॥११७(घ)॥
Meaning
“After kindling the fire of Yoga (concentration of mind) one’s past 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 (clarified butter) that is left in the form of ‘knowledge’ should be cooled down by Buddhi (Reason). (117 A) “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 the Citta (reasoning faculty), and making a stand of even-mindendness set the lamp securely there. (117 B) “Extracting cotton in the form of the transcendental state out of the boll of the three states of consciousness (viz., waking, dream and dreamless sleep) and the three modes of Prakṛti (viz., Sattva, Rajas and Tamas) the same should be carded and fashioned into a strong wick. (117 C) “In this manner one should light the glorious lamp of (direct) knowledge (Vijñāna), by merely approaching which moths in the shape of vanity etc., are all consumed. (117 D)
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