Kākabhuśuṇḍi narrates the story of his previous lives and tells Garuḍa the glory of the Kali age

Chaupais

sunu khagēsa raghupati prabhutāī. kahau jathāmati kathā suhāī..

jēhi bidhi mōha bhayau prabhu mōhī. sōu saba kathā sunāvau tōhī.. [7-73(B)-1]

rāma kṛpā bhājana tumha tātā. hari guna prīti mōhi sukhadātā..

tātē nahiṃ kachu tumhahiṃ durāvau. parama rahasya manōhara gāvau.. [7-73(B)-2]

sunahu rāma kara sahaja subhāū. jana abhimāna na rākhahiṃ kāū..

saṃsṛta mūla sūlaprada nānā. sakala sōka dāyaka abhimānā.. [7-73(B)-3]

tātē karahiṃ kṛpānidhi dūrī. sēvaka para mamatā ati bhūrī..

jimi sisu tana brana hōi gōsāī. mātu cirāva kaṭhina kī nāīṃ.. [7-73(B)-4]

“Hear, O lord of the feathered kingdom, of the greatness of Śrī Rāma (the Lord of the Raghus). I recite to you according to the best of my lights a delightful story in this connection. I shall also narrate to you the whole story as to how I fell a prey to delusion, my lord. You, dear Garuḍa, are a favourite of Śrī Rāma and fond of hearing Śrī Hari’s praises and a source of delight to me. I am, therefore, concealing nothing from you and tell you a profound and charming secret. Hear of Śrī Rāma’s innate disposition: He never tolerates pride in His people. For pride is the root of metempsychosis and the cause of all kinds of pain and every form of grief. Hence the All-merciful gets rid of it in His extreme fondness for His servants, even as when a boil appears on the body of a child, my lord, the mother gets it opened like one having a stony heart.”

Dohas

jadapi prathama dukha pāvai rōvai bāla adhīra.

byādhi nāsa hita jananī ganati na sō sisu pīra..74ka.. [7-74(A)]

timi raghupati nija dāsakara harahiṃ māna hita lāgi.

tulasidāsa aisē prabhuhi kasa na bhajahu bhrama tyāgi..74kha.. [7-74(B)]

Although at first (while the boil is being cut open) the child experiences pain and cries helplessly the mother minds not the child’s agony, in her anxiety to see the child cured. Even so, in the interest of the devotee himself, the Lord of the Raghus takes away his pride. Forswearing all error, Tulasīdāsa, why should you not adore such a lord as this?

Chaupais

rāma kṛpā āpani jaḍatāī. kahau khagēsa sunahu mana lāī..

jaba jaba rāma manuja tanu dharahīṃ. bhakta hētu līla bahu karahīṃ.. [7-74(B)-1]

taba taba avadhapurī maiṃ jaāūom. bālacarita bilōki haraṣāūom..

janma mahōtsava dēkhau jāī. baraṣa pāomca tahaom rahau lōbhāī.. [7-74(B)-2]

iṣṭadēva mama bālaka rāmā. sōbhā bapuṣa kōṭi sata kāmā..

nija prabhu badana nihāri nihārī. lōcana suphala karau uragārī.. [7-74(B)-3]

laghu bāyasa bapu dhari hari saṃgā. dēkhau bālacarita bahuraṃgā.. [7-74(B)-4]

Now, O lord of the feathered kingdom, I tell you of Śrī Rāma’s benignity and my own opacity; listen attentively. Whenever Śrī Rāma appears in human semblance and enacts numberless sports for the sake of His devotees I betake myself to the city of Ayodhyā and delight to watch His childish exploits. I go and witness the grand festival of His birth and, fascinated (by the charm of His childish sports), stay on there for full five years. The child Rāma is my beloved deity, who sums up in His person the charm of countless Cupids. Ever gazing on the countenance of my lord, I allow my eyes to enjoy the fruit of their existence, O enemy of serpents. Assuming the form of a small crow and remaining in the company of Śrī Hari I witness His childish exploits of all kinds.

Dohas

larikāīṃ jahaom jahaom phirahiṃ tahaom tahaom saṃga uḍaāu.

jūṭhani parai ajira mahaom sō uṭhāi kari khāu..75ka.. [7-75(A)]

ēka bāra atisaya saba carita kiē raghubīra.

sumirata prabhu līlā sōi pulakita bhayau sarīra..75kha.. [7-75(B)]

“Wherever He moves about as a child I flutter about close to Him. And the crumbs that fall from His mouth in the courtyard I pick up and eat. In one particular cycle the Hero of Raghu’s line performed all His exploits in an extreme degree.” The moment Kākabhuśuṇḍi recalled those exploits every hair on his body stood erect.

Chaupais

kahai bhasuṃḍa sunahu khaganāyaka. rāmacarita sēvaka sukhadāyaka..

nṛpamaṃdira suṃdara saba bhāomtī. khacita kanaka mani nānā jātī.. [7-75(B)-1]

barani na jāi rucira aomganāī. jahaom khēlahiṃ nita cāriu bhāī..

bālabinōda karata raghurāī. bicarata ajira janani sukhadāī.. [7-75(B)-2]

marakata mṛdula kalēvara syāmā. aṃga aṃga prati chabi bahu kāmā..

nava rājīva aruna mṛdu caranā. padaja rucira nakha sasi duti haranā.. [7-75(B)-3]

lalita aṃka kulisādika cārī. nūpura cārū madhura ravakārī..

cāru puraṭa mani racita banāī. kaṭi kiṃkina kala mukhara suhāī.. [7-75(B)-4]

Continued Bhuśuṇḍi : “Listen, O chief of the birds; the story of Śrī Rāma is the delight of His servants. The king’s palace (at Ayodhyā) was beautiful in everyway; it was all of gold studded with precious stones of various kinds. The courtyard, where the four brothers played everyday, was magnificent beyond description. The Lord of the Raghus frolicked about in this yard carrying on childish pastimes that were the delight of His mother. His tender frame was dark of hue with a greenish tinge resembling that of the emerald; every limb of it had the loveliness of numberless Cupids compressed into it. His feet were soft and ruddy like a young lotus, with bright toes and nails that outshone the brilliance of the moon. They had soles bearing the fourfold lovely marks of the thunderbolt, the elephant-goad, the flag and the lotus, and were adorned with beautiful anklets that sweetly jingled. The charming zone about His waist, which was made of gold bossed with jewels produced a pleasant tinkling sound.

Dohas

rēkhā traya sundara udara nābhī rucira gaombhīra.

ura āyata bhrājata bibidha bāla bibhūṣana cīra..76.. [7-76]

The belly contained three lovely folds with a charming deep navel. The broad chest gleamed with jewels and raiment of various kinds, all befitting a child.

Chaupais

aruna pāni nakha karaja manōhara. bāhu bisāla bibhūṣana suṃdara..

kaṃdha bāla kēhari dara grīvā. cāru cibuka ānana chabi sīṃvā.. [7-76-1]

kalabala bacana adhara arunārē. dui dui dasana bisada bara bārē..

lalita kapōla manōhara nāsā. sakala sukhada sasi kara sama hāsā.. [7-76-2]

nīla kaṃja lōcana bhava mōcana. bhrājata bhāla tilaka gōrōcana..

bikaṭa bhṛkuṭi sama śravana suhāē. kuṃcita kaca mēcaka chabi chāē.. [7-76-3]

pīta jhīni jhagulī tana sōhī. kilakani citavani bhāvati mōhī..

rūpa rāsi nṛpa ajira bihārī. nācahiṃ nija pratibiṃba nihārī.. [7-76-4]

mōhi sana karahīṃ bibidha bidhi krīḍaā. baranata mōhi hōti ati brīḍaā..

kilakata mōhi dharana jaba dhāvahiṃ. calau bhāgi taba pūpa dēkhāvahiṃ.. [7-76-5]

His roseate hands, nails and fingers were all captivating; His long arms were richly adorned. He had shoulders resembling those of a lion’s cub and a neck shaped like a conch, a lovely chin and a face which was the very perfection of beauty. His speech was yet indistinct, His lips rosy and His mouth contained a pair of small pearly and shapely teeth both above and below. He had lovely cheeks, a charming nose and a smile which afforded delight and was bright as the rays of the moon. His eyes, which resembled a pair of blue lotuses, undid the bonds of worldly existence; while His forehead gleamed with a sacred mark made with yellow pigment. He had arched eyebrows, pretty well-matched ears and curly darkblue hair that scattered their charm all round. A thin yellow garment set off His swarthy person, and His shrill gleeful cry and glance captivated me. Thus frolicking in the courtyard of the royal palace, the All-beautiful danced at the sight of His own shadow and played with me in diverse ways, which I blush to tell you. Crying with joy as He ran to catch hold of me, I flew away; then He showed me a piece of sweet cake.

Dohas

āvata nikaṭa haomsahiṃ prabhu bhājata rudana karāhiṃ.

jāu samīpa gahana pada phiri phiri citai parāhiṃ..77ka.. [7-77(A)]

prākṛta sisu iva līlā dēkhi bhayau mōhi mōha.

kavana caritra karata prabhu cidānaṃda saṃdōha..77kha.. [7-77(B)]

As I went near Him the lord smiled; but the moment I flew away He fell acrying. And when I approached Him to lay hold of His feet He scampered off, turning round again and again to look at me. Seeing Him play like an ordinary child I was overcome by bewilderment : “What ! are these actions in anyway worthy of Him who is knowledge and bliss personified?”

Chaupais

ētanā mana ānata khagarāyā. raghupati prērita byāpī māyā..

sō māyā na dukhada mōhi kāhīṃ. āna jīva iva saṃsṛta nāhīṃ.. [7-77(B)-1]

nātha ihāom kachu kārana ānā. sunahu sō sāvadhāna harijānā..

gyāna akhaṃḍa ēka sītābara. māyā basya jīva sacarācara.. [7-77(B)-2]

jauṃ saba kēṃ raha gyāna ēkarasa. īsvara jīvahi bhēda kahahu kasa..

māyā basya jīva abhimānī. īsa basya māyā gunakhānī.. [7-77(B)-3]

parabasa jīva svabasa bhagavaṃtā. jīva anēka ēka śrīkaṃtā..

mudhā bhēda jadyapi kṛta māyā. binu hari jāi na kōṭi upāyā.. [7-77(B)-4]

The moment I allowed this doubt to enter my mind, O king of the birds, Śrī Rāma’s Māyā (delusive power) took possession of me as directed by the Lord of the Raghus. That Māyā, however, did not prove to be a source of trouble to me, nor did it throw me into the whirlpool of birth and death as it does in the case of other creatures. This, my lord, was attributable to some extraordinary reason. Hear it attentively, O mount of Śrī Hari, Sītā’s Spouse alone is absolute intelligence; every creature, whether animate or inanimate, is subject to Māyā. If all had the same perfect wisdom, tell me, what would be the difference between God and the Jīva (the individual soul)? The latter, which identifies itself with a particular psycho-physical organism, is subject to Māyā; while Māyā itself, the source of the three Guṇas, is controlled by God. The Jīva is dependent (subject to Māyā), while God is self-dependent. The Jivas are many, while the Beloved of Lakṣmī is one (without a second). Even though this difference, which has been created by Māyā, is false, it cannot disappear except by Śrī Hari’s grace, whatever you may do.

Dohas

rāmacaṃdra kē bhajana binu jō caha pada nirbāna.

gyānavaṃta api sō nara pasu binu pūomcha biṣāna..78ka.. [7-78(A)]

rākāpati ṣōḍasa uahiṃ tārāgana samudāi..

sakala girinha dava lāia binu rabi rāti na jāi..78kha.. [7-78(B)]

The man who seeks to attain the state of eternal bliss without adoring Śrī Rāmacandra is a beast without tail and horns, however wise he may be. Even though the moon rose complete in all her sixteen digits with the entire starry host, and even if all the mountains were set on fire, night would not yield except to the sun.

Chaupais

aisēhiṃ hari binu bhajana khagēsā. miṭai na jīvanha kēra kalēsā..

hari sēvakahi na byāpa abidyā. prabhu prērita byāpai tēhi bidyā.. [7-78(B)-1]

tātē nāsa na hōi dāsa kara. bhēda bhagati bhāḍhai bihaṃgabara..

bhrama tē cakita rāma mōhi dēkhā. bihaomsē sō sunu carita bisēṣā.. [7-78(B)-2]

tēhi kautuka kara maramu na kāhūom. jānā anuja na mātu pitāhūom..

jānu pāni dhāē mōhi dharanā. syāmala gāta aruna kara caranā.. [7-78(B)-3]

taba maiṃ bhāgi calēu uragāmī. rāma gahana kahaom bhujā pasārī..

jimi jimi dūri uḍaāu akāsā. tahaom bhuja hari dēkhau nija pāsā.. [7-78(B)-4]

In like manner, O lord of the feathered race mortals cannot be rid of their suffering without adoring Śrī Hari. Avidyā (Nescience) has no power over a servant of Śrī Hari; it is Vidyā (knowledge of Brahma in Its relative aspect) that holds away over him as directed by the Lord. That is why a servant of the Lord never falls; on the other hand, O best of birds, his devotion to the Lord as apart from himself grows. Śrī Rāma smiled to see me bewildered with error : now hear further particulars in this connection. The secret of this diversion nobody came to know, neither His younger brothers nor His parents. The Lord with a swarthy form and rosy hands and feet crawled on His hands and knees in order to catch me. Thereupon, O enemy of serpents, I took to flight. Śrī Rāma stretched out His arm to lay hold on me. Away as I flew into the air I saw Śrī Hari’s arm close to me everywhere.

Dohas

brahmalōka lagi gayau maiṃ citayau pācha uḍaāta.

juga aṃgula kara bīca saba rāma bhujahi mōhi tāta..79ka.. [7-79(A)]

saptābarana bhēda kari jahāom lagēṃ gati mōri.

gayau tahāom prabhu bhuja nirakhi byākula bhayau bahōri..79kha.. [7-79(B)]

I flew up to Brahmā’s abode; but when I looked back in my flight, two fingers’ breadth, dear Garuḍa, was all the distance between Śrī Rāma’s arm and myself. Penetrating the seven folds of the universe (consisting of earth, water, fire, air, ether, the cosmic ego and the cosmic intellect) I mounted to the utmost height I could reach. But there too I saw the Lord’s arm; then I felt alarmed.

Chaupais

mūdēu nayana trasita jaba bhayau. puni citavata kōsalapura gayaūom..

mōhi bilōki rāma musukāhīṃ. bihaomsata turata gayau mukha māhīṃ.. [7-79(B)-1]

udara mājha sunu aṃḍaja rāyā. dēkhēu bahu brahmāṃḍa nikāyā..

ati bicitra tahaom lōka anēkā. racanā adhika ēka tē ēkā.. [7-79(B)-2]

kōṭinha caturānana gaurīsā. aganita uḍagana rabi rajanīsā..

aganita lōkapāla jama kālā. aganita bhūdhara bhūmi bisālā.. [7-79(B)-3]

sāgara sari sara bipina apārā. nānā bhāomti sṛṣṭi bistārā..

sura muni siddha nāga nara kiṃnara. cāri prakāra jīva sacarācara.. [7-79(B)-4]

In my terror I closed my eyes; and when I opened them again I found myself at Kosalapura (Ayodhyā). Śrī Rāma smiled to see me back; and even as He laughed I was instantly driven into His mouth (throat). Listen, king of the birds: inside His belly I beheld multitudinous universes with many strange spheres each more wonderful than the rest, with myriads of Brahmās and Śivas, countless stars, suns and moons, numberless Lokapālas (guardians of spheres), Yamas (gods of punishment) and Kālas (gods of death), innumerable mountains and vast terrestrial globes, oceans, rivers, lakes and forests without end and manifold other varieties of creation, with gods and sages, the Siddhas, Nāgas, human beings and Kiṁnaras and the four classes of living beings, both moving and motionless.

Dohas

jō nahiṃ dēkhā nahiṃ sunā jō manahūom na samāi.

sō saba adbhuta dēkhēu barani kavani bidhi jāi..80ka.. [7-80(A)]

ēka ēka brahmāṃḍa mahu rahau baraṣa sata ēka.

ēhi bidhi dēkhata phirau maiṃ aṃḍa kaṭāha anēka..80kha.. [7-80(B)]

I saw there all such marvels as I had never seen or heard of before and such as could not be conceived even by the mind; how, then, can I describe them? I stayed a full hundred year in each of those universes and in this manner I went round and beheld multitudinous universes having the shape of an egg.

Chaupais

lōka lōka prati bhinna bidhātā. bhinna biṣnu siva manu disitrātā..

nara gaṃdharba bhūta bētālā. kiṃnara nisicara pasu khaga byālā.. [7-80(B)-1]

dēva danuja gana nānā jātī. sakala jīva tahaom ānahi bhāomtī..

mahi sari sāgara sara giri nānā. saba prapaṃca tahaom ānai ānā.. [7-80(B)-2]

aṃḍakōsa prati prati nija rupā. dēkhēu jinasa anēka anūpā..

avadhapurī prati bhuvana ninārī. sarajū bhinna bhinna nara nārī.. [7-80(B)-3]

dasaratha kausalyā sunu tātā. bibidha rūpa bharatādika bhrātā..

prati brahmāṃḍa rāma avatārā. dēkhau bālabinōda apārā.. [7-80(B)-4]

Each universe had its own Brahmā (Creator), its own Viṣṇu (Preserver), Śiva (Destroyer), Manu (lord of creation presiding over a single Manvantara, consisting of a little more than 74 rounds of the four Yugas), regents of the quarters, human beings, Gandharvas (celestial musicians), spectres and goblins, Kiṁnaras (another class of heavenly musicians having a human figure with the head of a horse), Rākṣasas (giants), quadrupeds, birds, serpents, gods and demons of all classes, all the creatures having a shape peculiar to that universe. The earth with its multitudinous rivers, oceans, lakes and mountains, nay, the entire creation in each universe had a distinctive character. In all these universes I found myself possessed of manifold incomparable forms. Each universe had its own Ayodhyā with its own Sarayμu and its own men and women. And listen, dear Garuḍa : Śrī Rāma’s parents-Daśaratha and Kausalyā-as well as Śrī Rāma’s brothers, Bharata and others, were all different in each universe. In each such universe I witnessed the descent of Śrī Rāma as well as the infinite variety of His childish sports.

Dohas

bhinna bhinna mai dīkha sabu ati bicitra harijāna.

aganita bhuvana phirēu prabhu rāma na dēkhēu āna..81ka.. [7-81(A)]

sōi sisupana sōi sōbhā sōi kṛpāla raghubīra.

bhuvana bhuvana dēkhata phirau prērita mōha samīra..81kha [7-81(B)]

Everything I saw had a distinctive stamp of its own universe and was exceedingly wonderful too, O mount of Śrī Hari. But in my round of the innumerable universes I saw no other Rāma, my lord. Tossed by the blast of infatuation I saw, in each successive world that I visited, the same child-like ways, the same beauty, the same gracious Rāma (Hero of Raghu’s line).

Chaupais

bhramata mōhi brahmāṃḍa anēkā. bītē manahu kalpa sata ēkā..

phirata phirata nija āśrama āyau. tahaom puni rahi kachu kāla gavāomyau.. [7-81(B)-1]

nija prabhu janma avadha suni pāyau. nirbhara prēma haraṣi uṭhi dhāyau..

dēkhau janma mahōtsava jāī. jēhi bidhi prathama kahā maiṃ gāī.. [7-81(B)-2]

rāma udara dēkhēu jaga nānā. dēkhata banai na jāi bakhānā..

tahaom puni dēkhēu rāma sujānā. māyā pati kṛpāla bhagavānā.. [7-81(B)-3]

karau bicāra bahōri bahōrī. mōha kalila byāpita mati mōrī..

ubhaya gharī mahaom maiṃ saba dēkhā. bhayau bhramita mana mōha bisēṣā.. [7-81(B)-4]

It seemed as if a hundred cycles had been spent in my wanderings through the many universes. At last after all my travels I came to my own hermitage and stayed there for sometime. Meanwhile as I happened to hear of my lord’s birth at Ayodhyā I started up and ran in an overwhelming ecstasy of love and went and witnessed the grand festival of His birth as I have already told you at length. (It need hardly be said that all this happened inside the belly of my lord.) Thus in the belly of Śrī Rāma I beheld a number of universes. But what I saw could only be seen with one’s eyes: it was beyond all telling. There again I beheld the divine Śrī Rāma, the gracious and all-wise Lord of Māyā. I pondered again and again. But my understanding was obscured by the mists of delusion. In less than an hour I had seen everything. My soul being utterly bewildered, I was lost in a maze.

Dohas

dēkhi kṛpāla bikala mōhi bihaomsē taba raghubīra.

bihaomsatahīṃ mukha bāhēra āyau sunu matidhīra..82ka.. [7-82(A)]

sōi larikāī mō sana karana lagē puni rāma.

kōṭi bhāomti samujhāvau manu na lahai biśrāma..82kha.. [7-82(B)]

Seeing my distress the gracious Hero of Raghu’s line laughed; and mark me, O Garuḍa of resolute mind; the moment He laughed I came out of His mouth. Śrī Rāma again began the same childish pranks with me. I reasoned with myself in everyway I could; but my mind knew no peace.

Chaupais

dēkhi carita yaha sō prabhutāī. samujhata dēha dasā bisarāī..

dharani parēu mukha āva na bātā. trāhi trāhi ārata jana trātā.. [7-82(B)-1]

prēmākula prabhu mōhi bilōkī. nija māyā prabhutā taba rōkī..

kara sarōja prabhu mama sira dharēū. dīnadayāla sakala dukha harēū.. [7-82(B)-2]

kīnha rāma mōhi bigata bimōhā. sēvaka sukhada kṛpā saṃdōhā..

prabhutā prathama bicāri bicārī. mana mahaom hōi haraṣa ati bhārī.. [7-82(B)-3]

bhagata bachalatā prabhu kai dēkhī. upajī mama ura prīti bisēṣī..

sajala nayana pulakita kara jōrī. kīnhiu bahu bidhi binaya bahōrī.. [7-82(B)-4]

Seeing this childish play and recalling that glory (which I had seen inside the Lord’s belly) I lost consciousness of my body, and crying : “Save me, save me, O Protector of the devotees in distress !” dropped to the ground. No other word came to my mouth. When the Lord saw me overpowered with love, He immediately checked the power of His Māyā. The Lord, who is so merciful to the afflicted, placed His lotus hand on my head and relieved me of all sorrow. The gracious Śrī Rāma, the delight of His servants, rid me of my deep-rooted error. As I reflected on His former glory my mind was flooded with joy. Seeing the Lord’s loving kindness to His devotees my heart began to throb with profuse love. With eyes full of tears and joined palms and every hair on my body standing erect, I then made supplication to Him in many ways.

Dohas

suni saprēma mama bānī dēkhi dīna nija dāsa.

bacana sukhada gaṃbhīra mṛdu bōlē ramānivāsa..83ka.. [7-83(A)]

kākabhasuṃḍi māgu bara ati prasanna mōhi jāni.

animādika sidhi apara ridhi mōccha sakala sukha khāni..83kha.. [7-83(B)]

Hearing my loving words and seeing the wretched plight of His servants, Śrī Rāma (the Abode of Lakṣmī) spoke in words which were not only soft and pleasing but profound at the same time; “Kākabhuśuṇḍi ! ask of Me a boon, knowing Me to be highly pleased with you. Be it mystic powers such as Aṇimā (the power of assuming a form as small as an atom), fabulous wealth (such as that possessed by Kubera, the god of riches) and final beatitude, which is the fountain of all joy”:-

Chaupais

gyāna bibēka birati bigyānā. muni durlabha guna jē jaga nānā..

āju dēu saba saṃsaya nāhīṃ. māgu jō tōhi bhāva mana māhīṃ.. [7-83(B)-1]

suni prabhu bacana adhika anurāgēu. mana anumāna karana taba lāgēūom..

prabhu kaha dēna sakala sukha sahī. bhagati āpanī dēna na kahī.. [7-83(B)-2]

bhagati hīna guna saba sukha aisē. lavana binā bahu biṃjana jaisē..

bhajana hīna sukha kavanē kājā. asa bicāri bōlēu khagarājā.. [7-83(B)-3]

jauṃ prabhu hōi prasanna bara dēhū. mō para karahu kṛpā aru nēhū..

mana bhāvata bara māgau svāmī. tumha udāra ura aṃtarajāmī.. [7-83(B)-4]

-Or spiritual wisdom, critical judgment, dispassion, realization and numerous other virtues which cannot be easily attained in this world even by the sages-today I am prepared to give you all undoubtedly; therefore, ask whatever pleases your mind. On hearing the words of the Lord I was overwhelmed with love and began to reason thus within myself : “The Lord, it is true, has promised to give me all kinds of blessings; but He did not offer to grant me devotion to His own feet. Without such devotion all sorts of virtues and blessings are like so many auxiliary dishes without salt. Of what avail is any blessing without adoration.” Pondering thus, O king of the birds, I replied as follows : “If it is Your pleasure, my lord, to grant me a boon and if You are kind and affectionate to me, I ask my cherished boon, O master; for You are generous and know the secrets of all hearts.”

Dohas

abirala bhagati bisudhda tava śruti purāna jō gāva.

jēhi khōjata jōgīsa muni prabhu prasāda kōu pāva..84ka.. [7-84(A)]

bhagata kalpataru pranata hita kṛpā siṃdhu sukha dhāma.

sōi nija bhagati mōhi prabhu dēhu dayā kari rāma..84kha.. [7-84(B)]

“O my lord, Śrī Rāma, tree of paradise to the devotee, friend of the suppliant, ocean of compassion and abode of bliss, in Your mercy grant me that devotion to Your feet, uninterrupted, and unalloyed, which the Vedas and Purāṇas extol, which is sought after by Sages and great Yogīs (contemplative mystics) but attained by few and that too by the Lord’s grace.”

Chaupais

ēvamastu kahi raghukulanāyaka. bōlē bacana parama sukhadāyaka..

sunu bāyasa taiṃ sahaja sayānā. kāhē na māgasi asa baradānā.. [7-84(B)-1]

saba sukha khāni bhagati taiṃ māgī. nahiṃ jaga kōu tōhi sama baḍabhāgī..

jō muni kōṭi jatana nahiṃ lahahīṃ. jē japa jōga anala tana dahahīṃ.. [7-84(B)-2]

rījhēu dēkhi tōri caturāī. māgēhu bhagati mōhi ati bhāī..

sunu bihaṃga prasāda aba mōrēṃ. saba subha guna basihahiṃ ura tōrēṃ.. [7-84(B)-3]

bhagati gyāna bigyāna birāgā. jōga caritra rahasya bibhāgā..

jānaba taiṃ sabahī kara bhēdā. mama prasāda nahiṃ sādhana khēdā.. [7-84(B)-4]

“So be it !” said the Chief of Raghu’s line, and continued in these most pleasing terms : “Listen, Kākabhuśuṇḍi : you are sagacious by nature; no wonder, therefore, that you ask this boon. No one in this world is so highly blessed as you, since you have sought the gift of Devotion, which is the fountain of all blessings and which even sages cannot attain in spite of all their efforts, even though they consume their body in the fire of prayer and meditation. I am pleased to see your sagacity in that you have sought Devotion, which is extremely dear to My heart. Listen, O bird : by My grace now all good qualities shall abide in your heart. Devotion, spiritual wisdom, Realization, dispassion, Yoga, My exploits as well as their secrets and classification-by My grace you shall obtain insight into all these and shall not be required to undergo the rigours of Sadhana (self-discipline).

Dohas

māyā saṃbhava bhrama saba aba na byāpihahiṃ tōhi.

jānēsu brahma anādi aja aguna gunākara mōhi..85ka.. [7-85(A)]

mōhi bhagata priya saṃtata asa bicāri sunu kāga.

kāyaom bacana mana mama pada karēsu acala anurāga..85kha.. [7-85(B)]

“None of the errors that arise from Māyā shall cloud your mind any more. Henceforth know Me to be the same as Brahma, who is without beginning, birthless, devoid of attributes (the products of Māyā) and yet a mine of (transcendent divine) virtues. Listen, Kākabhuśuṇḍi : devotees are always dear to Me. Realizing this, cherish unflinching devotion to My feet in thought, word and deed.”

Chaupais

aba sunu parama bimala mama bānī. satya sugama nigamādi bakhānī..

nija siddhāṃta sunāvau tōhī. sunu mana dharu saba taji bhaju mōhī.. [7-85(B)-1]

mama māyā saṃbhava saṃsārā. jīva carācara bibidhi prakārā..

saba mama priya saba mama upajāē. saba tē adhika manuja mōhi bhāē.. [7-85(B)-2]

tinha mahaom dvija dvija mahaom śrutidhārī. tinha mahu nigama dharama anusārī..

tinha mahaom priya birakta puni gyānī. gyānihu tē ati priya bigyānī.. [7-85(B)-3]

tinha tē puni mōhi priya nija dāsā. jēhi gati mōri na dūsari āsā..

puni puni satya kahau tōhi pāhīṃ. mōhi sēvaka sama priya kōu nāhīṃ.. [7-85(B)-4]

bhagati hīna biraṃci kina hōī. saba jīvahu sama priya mōhi sōī..

bhagativaṃta ati nīcau prānī. mōhi prānapriya asi mama bānī.. [7-85(B)-5]

“Now listen to My most sacred teaching, which is not only true and easily intelligible but has also been echoed by the Vedas and other scriptures. I give you to hear My own conclusion; listen to it and imprint it on your mind; and forswearing everything else, worship Me. This world with all its varieties of life, both moving and motionless, is a creation of my Māyā (delusive potency). I love them all, because all are My creatures. But human beings are the dearest to Me of all. Of human beings, the Brāhmaṇas; of the Brāhmaṇas, those well-versed in the Vedas; of these, again, those that follow the course of conduct prescribed in the Vedas; of these latter, those who are averse to the pleasure of sense are dear to Me, and yet more the wise; of the wise too I love a man of realization all the more; more beloved to Me even than these is my own servant (devotee), who solely depends on Me and has no other hope. Again and again I repeat to you the truth that no one is so dear to Me as My devotee. If Virañci (the Creator) too had no devotion to Me, he would be only as dear to Me as all the other creatures. And the humblest creature that breathes, if possessed of Devotion, is dear to Me as life : such is My nature.”

Dohas

suci susīla sēvaka sumati priya kahu kāhi na lāga.

śruti purāna kaha nīti asi sāvadhāna sunu kāga..86.. [7-86]

“Tell Me, who would not love a faithful, amiable and sagacious servant? Listen attentively, O Kākabhuśuṇḍi : the Vedas and Purāṇas declare this to be a sound principle:-“

Chaupais

ēka pitā kē bipula kumārā. hōhiṃ pṛthaka guna sīla acārā..

kōu paṃḍiṃta kōu tāpasa gyātā. kōu dhanavaṃta sūra kōu dātā.. [7-86-1]

kōu sarbagya dharmarata kōī. saba para pitahi prīti sama hōī..

kōu pitu bhagata bacana mana karmā. sapanēhu jāna na dūsara dharmā.. [7-86-2]

sō suta priya pitu prāna samānā. jadyapi sō saba bhāomti ayānā..

ēhi bidhi jīva carācara jētē. trijaga dēva nara asura samētē.. [7-86-3]

akhila bisva yaha mōra upāyā. saba para mōhi barābari dāyā..

tinha mahaom jō parihari mada māyā. bhajai mōhi mana baca arū kāyā.. [7-86-4]

“A father has a number of sons, each differing from the others in character, temper and conduct. One is learned, another given to austerities, a third spiritually enlightened, a fourth rich, a fifth possessed of valour, a sixth charitably disposed, a seventh all-wise and an eighth intent on piety; but the father equally loves all. A ninth son is devoted to his father in thought, word and deed and never dreams of any other duty. This is the son whom the father loves as his own life, though he be a perfect ignoramus. In a like manner all animate and inanimate beings, including the subhuman species, gods, men and demons-in short, the whole of this universe is My creation and I am equally compassionate to all. Of these, however, he who adores Me in thought, word and deed, forswearing arrogance and wiles-“

Dohas

purūṣa napuṃsaka nāri vā jīva carācara kōi.

sarba bhāva bhaja kapaṭa taji mōhi parama priya sōi..87ka.. [7-87(A)]

satya kahau khaga tōhi suci sēvaka mama prānapriya.

asa bicāri bhaju mōhi parihari āsa bharōsa saba..87kha.. [7-87(A)-87(B)]

“Be it man, woman or one lacking the characteristics of both, or, for the matter of that, any living being whatsoever of the animate or inanimate world-he who adores Me with all his being, giving up all guile, is supremely dear to Me. O bird, I tell you in all sincerity that a guileless servant is dear to Me as life. Realizing this worship Me, abandoning all other hope and reliance.

Chaupais

kabahūom kāla na byāpihi tōhī. sumirēsu bhajēsu niraṃtara mōhī..

prabhu bacanāmṛta suni na aghāūom. tanu pulakita mana ati haraṣāūom.. [7-87(A)-1]

sō sukha jānai mana aru kānā. nahiṃ rasanā pahiṃ jāi bakhānā..

prabhu sōbhā sukha jānahiṃ nayanā. kahi kimi sakahiṃ tinhahi nahiṃ bayanā.. [7-87(A)-2]

bahu bidhi mōhi prabōdhi sukha dēī. lagē karana sisu kautuka tēī..

sajala nayana kachu mukha kari rūkhā. citai mātu lāgī ati bhūkhā.. [7-87(A)-3]

dēkhi mātu ātura uṭhi dhāī. kahi mṛdu bacana liē ura lāī..

gōda rākhi karāva paya pānā. raghupati carita lalita kara gānā.. [7-87(A)-4]

“Time shall have no power over you. Remember and adore Me unceasingly.” I did not feel sated with hearing the nectar-like words of the Lord; the hair on my body stood erect and I felt extremely delighted at heart. The joy I felt on the occasion was shared only by the mind and the ears (the auditory sense); the tongue had no power to tell it. The eyes alone had the blissful experience of beholding the Lord’s beauty; but how could they describe it, devoid of speech as they are? After He had gladdened me by His manifold exhortations in this way He again began to sport like a child as before. With tears in His eyes and His looks somewhat gloomy He looked at His mother (Kausalyā) as if He were hungry. Seeing this the mother started up in haste and ran; and addressing Him in soft words clasped Him to her bosom. Then, laying Him in her lap she began to suckle Him, singing the while of Śrī Rāma’s charming exploits.

Sortas

jēhi sukha lāgi purāri asubha bēṣa kṛta siva sukhada.

avadhapurī nara nāri tēhi sukha mahu saṃtata magana..88ka.. [7-87(A)-88(A)]

sōi sukha lavalēsa jinha bāraka sapanēhu lahēu.

tē nahiṃ ganahiṃ khagēsa brahmasukhahi sajjana sumati..88kha.. [7-87(A)-88(B)]

The men and women of Ayodhyā remained ever absorbed in that (transcendental) joy, to attain which the blessed Lord Śiva, the delighter of all, assumed His unsightly garb (such as a garland of human skulls, serpents for His ornaments, ashes for scented cosmetics and a tiger-skin for a loin-cloth). Those wise and virtuous souls who have tasted of that joy only once even in a dream think nothing of the joy of absorption into Brahma (much less of any other earthly or heavenly joy).

Chaupais

maiṃ puni avadha rahēu kachu kālā. dēkhēu bālabinōda rasālā..

rāma prasāda bhagati bara pāyau. prabhu pada baṃdi nijāśrama āyau.. [7-87(A)-1]

taba tē mōhi na byāpī māyā. jaba tē raghunāyaka apanāyā..

yaha saba gupta carita maiṃ gāvā. hari māyāom jimi mōhi nacāvā.. [7-87(A)-2]

nija anubhava aba kahau khagēsā. binu hari bhajana na jāhi kalēsā..

rāma kṛpā binu sunu khagarāī. jāni na jāi rāma prabhutāī.. [7-87(A)-3]

jānēṃ binu na hōi paratītī. binu paratīti hōi nahiṃ prītī..

prīti binā nahiṃ bhagati diḍhaāī. jimi khagapati jala kai cikanāī.. [7-87(A)-4]

After this I stayed a while at Ayodhyā and enjoyed the Lord’s delightful childish sports. Having by Śrī Rāma’s grace obtained the boon of Devotion I adored my Lord’s feet and returned to my own hermitage. Ever since the Lord accepted me as his own I have never fallen a victim to delusion. I have told you at length all this strange story of how Śrī Hari’s Māyā made a puppet of me. Now I tell you my own realization, O lord of the winged creatures : unless we adore Śrī Hari our troubles will not end. Listen, king of the birds : without Śrī Rāma’s grace it is not possible to know the Lord’s greatness. Without knowledge faith is out of the question; and without faith there can be no love. Shorn of love, devotion will not abide any more than the lubricity produced by water.

Sortas

binu gura hōi ki gyāna gyāna ki hōi birāga binu.

gāvahiṃ bēda purāna sukha ki lahia hari bhagati binu..89ka.. [7-87(A)-89(A)]

kōu biśrāma ki pāva tāta sahaja saṃtōṣa binu.

calai ki jala binu nāva kōṭi jatana paci paci maria..89kha.. [7-87(A)-89(B)]

Is spiritual illumination possible without a preceptor ? Or, again, is it possible to acquire wisdom without dispassion? Or, as the Vedas and Purāṇas declare, can one attain happiness without devotion to Śrī Hari? Again, dear Garuḍa, can one find peace without innate content? Can a boat ever float without water even though you strain every nerve till your last breath?

Chaupais

binu saṃtōṣa na kāma nasāhīṃ. kāma achata sukha sapanēhu nāhīṃ..

rāma bhajana binu miṭahiṃ ki kāmā. thala bihīna taru kabahu ki jāmā.. [7-87(A)-1]

binu bigyāna ki samatā āvai. kōu avakāsa ki nabha binu pāvai..

śraddhā binā dharma nahiṃ hōī. binu mahi gaṃdha ki pāvai kōī.. [7-87(A)-2]

binu tapa tēja ki kara bistārā. jala binu rasa ki hōi saṃsārā..

sīla ki mila binu budha sēvakāī. jimi binu tēja na rūpa gōsāī.. [7-87(A)-3]

nija sukha binu mana hōi ki thīrā. parasa ki hōi bihīna samīrā..

kavaniu siddhi ki binu bisvāsā. binu hari bhajana na bhava bhaya nāsā.. [7-87(A)-4]

Without content desire cannot cease; and so long as desire continues you can never dream of happiness. Again, can desire be got rid of without adoring Śrī Rāma? Can a tree ever take root without soil? Can even-mindedness be acquired without spiritual enlightenment? Can anyone get moving space without ether? There can be no piety without faith. Can anyone get odour except from the earth and spread one’s glory except through austere penance? Can there be any taste in this world without water? Can virtue be acquired without waiting upon the wise, any more than colour can exist without the element of fire, my master? Can the mind be at rest without experiencing the joy inherent in one’s own self? Can there be any sensation of touch without air, and any success without faith? In a like manner the fear of rebirth can never cease except through worship of Śrī Hari.

Dohas

binu bisvāsa bhagati nahiṃ tēhi binu dravahiṃ na rāmu.

rāma kṛpā binu sapanēhu jīva na laha biśrāmu..90ka.. [7-90(A)]

asa bicāri matidhīra taji kutarka saṃsaya sakala.

bhajahu rāma raghubīra karunākara suṃdara sukhada..90kha.. [7-90(A)-90(B)]

Without faith there can be no Devotion and Śrī Rāma never melts except through Devotion; and without Śrī Rāma’s grace the human soul can never attain peace even in a dream. Pondering thus, O Garuḍa of resolute mind, abandon all cavilling and scepticism and adore the all beautiful Śrī Rāma, the Hero of Raghu’s line, a fountain of mercy and the delight of all.

Chaupais

nija mati sarisa nātha maiṃ gāī. prabhu pratāpa mahimā khagarāī..

kahēu na kachu kari juguti bisēṣī. yaha saba maiṃ nija nayananhi dēkhī.. [7-90(A)-1]

mahimā nāma rūpa guna gāthā. sakala amita anaṃta raghunāthā..

nija nija mati muni hari guna gāvahiṃ. nigama sēṣa siva pāra na pāvahiṃ.. [7-90(A)-2]

tumhahi ādi khaga masaka prajaṃtā. nabha uḍaāhiṃ nahiṃ pāvahiṃ aṃtā..

timi raghupati mahimā avagāhā. tāta kabahu kōu pāva ki thāhā.. [7-90(A)-3]

rāmu kāma sata kōṭi subhaga tana. durgā kōṭi amita ari mardana..

sakra kōṭi sata sarisa bilāsā. nabha sata kōṭi amita avakāsā.. [7-90(A)-4]

Thus, my master, have I sung according to my own light the greatness of my lord’s glory, O king of the birds. I have not had recourse to any inventive skill; I have seen all this with my own eyes. Śrī Rāma’s greatness, His Name, beauty and the song of His praises, they are all boundless and endless; and the Lord of the Raghus Himself is infinite. The sages sing Śrī Hari’s praises each according to his wits; but neither the Vedas nor Śeṣa (the serpent-god) nor the blessed Śiva Himself can reach their end. All winged creatures, from yourself down to the mosquito, take their flight across the sky; but none can reach the end of it. Even so, dear Garuḍa, can anyone ever gauge the exent of Śrī Rāma’s greatness, unfathomable as it is ? Śrī Rāma’s body possesses the charm of a myriad Cupids. He is as inexorable in crushing the enemy as countless millions of Durgās. He enjoys the luxury of a myriad Indras and is immeasurable in expanse as a myriad firmaments.

Dohas

maruta kōṭi sata bipula bala rabi sata kōṭi prakāsa.

sasi sata kōṭi susītala samana sakala bhava trāsa..91ka.. [7-91(A)]

kāla kōṭi sata sarisa ati dustara durga duraṃta.

dhūmakētu sata kōṭi sama durādharaṣa bhagavaṃta..91kha.. [7-91(B)]

He has the might of a myriad winds and the brilliance of a myriad suns. He is as cool as a myriad moons and allays all the fears of mundane existence. Again, He is irresistible unappoachable and interminable as a myriad Deaths. Nay, the Lord is irrepressible as a myriad fires.

Chaupais

prabhu agādha sata kōṭi patālā. samana kōṭi sata sarisa karālā..

tīratha amita kōṭi sama pāvana. nāma akhila agha pūga nasāvana.. [7-91(B)-1]

himagiri kōṭi acala raghubīrā. siṃdhu kōṭi sata sama gaṃbhīrā..

kāmadhēnu sata kōṭi samānā. sakala kāma dāyaka bhagavānā.. [7-91(B)-2]

sārada kōṭi amita caturāī. bidhi sata kōṭi sṛṣṭi nipunāī..

biṣnu kōṭi sama pālana kartā. rudra kōṭi sata sama saṃhartā.. [7-91(B)-3]

dhanada kōṭi sata sama dhanavānā. māyā kōṭi prapaṃca nidhānā..

bhāra dharana sata kōṭi ahīsā. niravadhi nirupama prabhu jagadīsā.. [7-91(B)-4]

The Lord is unfathomable as a myriad Pātālas and dreadful as a myriad Yamas. He is as sanctifying as countless millions of sacred places; nay, His very name obliterates all one’s accumulated sins. The Hero of Raghu’s line is as immovable as a myriad Himālayas and as deep as a myriad seas. The Lord is as liberal in bestowing all one’s cherished objects as a myriad cows of plenty. He is as sharp as countless millions of Śāradās and possesses the creative skill of a myriad Brahmās. Again, He is as good a preserver as a myriad Visnus and as thorough a destroyer as a myriad Rudras. He is as rich as a myriad Kuberas and as capable of bringing forth material universes as a myriad Mayas. He is as good a supporter (of the universes) as a myriad Śeṣas. In short, Lord Śrī Rāma, the sovereign of the universe, is infinite and incomparable ( in every respect).

Chhands

nirupama na upamā āna rāma samāna rāmu nigama kahai.

jimi kōṭi sata khadyōta sama rabi kahata ati laghutā lahai..

ēhi bhāomti nija nija mati bilāsa munisa harihi bakhānahīṃ.

prabhu bhāva gāhaka ati kṛpāla saprēma suni sukha mānahīṃ..

Incomparable as He is, He has no compeer. Śrī Rāma alone is Śrī Rāma’s peer- so declare the Vedas-even as the sun really suffers diminution by being likened to a myriad glow-worms. So do the great sages sing the praises of Śrī Hari each according to the flight of his own wits and the Lord lovingly hears them and feels delighted (however inadequate the praise may be); for He respects the sentiment of His devotees and is extremely kind.

Dohas

rāmu amita guna sāgara thāha ki pāvai kōi.

saṃtanha sana jasa kichu sunēu tumhahi sunāyau sōi..92ka.. [7-92(A)]

bhāva basya bhagavāna sukha nidhāna karunā bhavana.

taji mamatā mada māna bhajia sadā sītā ravana..92kha.. [7-92(A)-92(B)]

Śrī Rāma is an ocean of countless virtues : can anyone sound His depth? I have only told you the little I have myself heard from the saints. The Lord is won only by sincere Devotion and is a fountain of joy and an abode of compassion. Therefore, giving up worldly attachment, vanity and pride, one should ever adore Sītā’s Spouse.

Chaupais

suni Bhuśuṇḍi kē bacana suhāē. haraṣita khagapati paṃkha phulāē..

nayana nīra mana ati haraṣānā. śrīraghupati pratāpa ura ānā.. [7-92(A)-1]

pāchila mōha samujhi pachitānā. brahma anādi manuja kari mānā..

puni puni kāga carana siru nāvā. jāni rāma sama prēma baḍhaāvā.. [7-92(A)-2]

gura binu bhava nidhi tarai na kōī. jauṃ biraṃci saṃkara sama hōī..

saṃsaya sarpa grasēu mōhi tātā. dukhada lahari kutarka bahu brātā.. [7-92(A)-3]

tava sarūpa gāruḍai raghunāyaka. mōhi jiāyau jana sukhadāyaka..

tava prasāda mama mōha nasānā. rāma rahasya anūpama jānā.. [7-92(A)-4]

The lord of the winged creatures was rejoiced to hear the agreeable words of Bhuśuṇḍi and fluffed up his feathers. Tears rushed to his eyes and his soul was flooded with joy as he meditated on the glory of Śrī Rāma (the Lord of the Raghus). Recalling his former delusion he was filled with remorse at the thought that He had taken the dateless Brahma for a mere mortal. Again and again he bowed his head at the crow’s feet and loved him all the more, knowing him to be as good as Rāma. Without a spiritual guide none can cross the ocean of mundane existence, though he be the equal of Virañci (the Creator) or Lord Śaṅkara. He said, “I was bitten by the serpent of doubt, dear Sir. (As an effect of this snake-bite) I had several painful fits of stupor in the form of so many fallacies. But the Lord of the Raghus, the delight of His devotees, has saved me by sending me to a charmer in your person. By your grace my infatuation has ceased and I have learnt the incomparable mystery of Śrī Rāma.”

Dohas

tāhi prasaṃsi bibidha bidhi sīsa nāi kara jōri.

bacana binīta saprēma mṛdu bōlēu garuḍa bahōri..93ka.. [7-93(A)]

prabhu apanē abibēka tē būjhau svāmī tōhi.

kṛpāsiṃdhu sādara kahahu jāni dāsa nija mōhi..93kha.. [7-93(B)]

After eulogizing Kākabhuśuṇḍi in many ways and bowing his head before him with joined palms Garuḍa proceeded in these polite, affectionate and gentle words : “In my ignorance, O my lord and master, I ask you a question. Knowing me to be your own servant, O ocean of compassion, carefully answer it.

Chaupais

tumha sarbagya tanya tama pārā. sumati susīla sarala ācārā..

gyāna birati bigyāna nivāsā. raghunāyaka kē tumha priya dāsā.. [7-93(B)-1]

kārana kavana dēha yaha pāī. tāta sakala mōhi kahahu bujhāī..

rāma carita sara suṃdara svāmī. pāyahu kahāom kahahu nabhagāmī.. [7-93(B)-2]

nātha sunā maiṃ asa siva pāhīṃ. mahā pralayahu nāsa tava nāhīṃ..

mudhā bacana nahiṃ īsvara kahaī. sōu mōrēṃ mana saṃsaya ahaī.. [7-93(B)-3]

aga jaga jīva nāga nara dēvā. nātha sakala jagu kāla kalēvā..

aṃḍa kaṭāha amita laya kārī. kālu sadā duratikrama bhārī.. [7-93(B)-4]

“You are an omniscient knower of Truth, having reached beyond the darkness (of ignorance), intelligent, amiable, straight in your dealings and a storehouse of wisdom, dispassion and Realization. Above all you are a beloved servant of Śrī Rāma (the Lord of the Raghus). Yet wherefore did you get this form (of a crow)? Dear Sir, explain all this to me clearly. Also tell me, my master, where did you get this lovely Lake of Śrī Rāma’s exploits, O good bird? My lord, I have heard it from Śiva Himself that you do not perish even during Mahapralaya (the Great Dissolution when Brahma himself retires into the Lord’s body after completing the 100 years of his existence). The divine Lord Śiva would never utter an idle word and therefore my mind is in doubt. My lord, the whole universe with all its animate and inanimate beings, including the Nāgas, human beings and gods, is an intended victim of Death. The Time-Spirit, which destroys countless universe, is ever mighty and irresistible.”

Sortas

tumhahi na byāpata kāla ati karāla kārana kavana.

mōhi sō kahahu kṛpāla gyāna prabhāva ki jōga bala..94ka.. [7-93(B)-94(A)]

prabhu tava āśrama āēom mōra mōha bhrama bhāga.

kārana kavana sō nātha saba kahahu sahita anurāga..94kha.. [7-94(B)]

“How is it that the most formidable Time-Spirit has no power over you? Tell me, my gracious lord, if it is a glory of spiritual insight or a feat of Yoga? O lord, my infatuation and delusion disappeared the moment I visited your hermitage. Tell me in a loving spirit, my lord, how did all this happen?”

Chaupais

garuḍa girā suni haraṣēu kāgā. bōlēu umā parama anurāgā..

dhanya dhanya tava mati uragārī. prasna tumhāri mōhi ati pyārī.. [7-94(B)-1]

suni tava prasna saprēma suhāī. bahuta janama kai sudhi mōhi āī..

saba nija kathā kahau maiṃ gāī. tāta sunahu sādara mana lāī.. [7-94(B)-2]

japa tapa makha sama dama brata dānā. birati bibēka jōga bigyānā..

saba kara phala raghupati pada prēmā. tēhi binu kōu na pāvai chēmā.. [7-94(B)-3]

ēhi tana rāma bhagati maiṃ pāī. tātē mōhi mamatā adhikāī..

jēhi tēṃ kachu nija svāratha hōī. tēhi para mamatā kara saba kōī.. [7-94(B)-4]

Umā, (continues Lord Śiva,) the crow (Kākabhuśuṇḍi) rejoiced to hear Garuḍa’s words and replied with utmost affection : “Blessed, blessed indeed is your intellect, O enemy of serpents. Your question is very pleasing to me. On hearing your loving and agreeable question I have been reminded of many previous births. I shall now narrate the whole of my story at full length; dear Garuḍa, listen to it attentively with all reverence. The muttering of prayers, austere penance, performing sacrifices, subjugation of the mind and the senses, undertaking sacred vows, charity, dispassion, right judgment, Yoga (union with God) and Realization-the fruit of all these is devotion to the feet of Śrī Rāma (the Lord of the Raghus); without this no one can attain lasting peace. It was in this body that I was blessed with devotion to Śrī Rāma; hence it is so very dear to me. Everyone naturally loves that through which one has attained one’s object.

Sortas

pannagāri asi nīti śruti saṃmata sajjana kahahiṃ.

ati nīcahu sana prīti karia jāni nija parama hita..95ka.. [7-94(B)-95(A)]

pāṭa kīṭa tēṃ hōi tēhi tēṃ pāṭaṃbara rucira.

kṛmi pālai sabu kōi parama apāvana prāna sama..95kha.. [7-94(B)-95(B)]

It is a sound maxim, O enemy of serpents, approved of by the Vedas-and the saints too endorse it-that love should be shown to the meanest creature if we come to know it to be our greatest friend. Silk, for instance, is the product of a worm and from it we have beautiful silken textiles. That is why everyone tends the worm like one’s own life even though it is most impure.

Chaupais

svāratha sāomca jīva kahu ēhā. mana krama bacana rāma pada nēhā..

sōi pāvana sōi subhaga sarīrā. jō tanu pāi bhajia raghubīrā.. [7-94(B)-1]

rāma bimukha lahi bidhi sama dēhī. kabi kōbida na prasaṃsahiṃ tēhī..

rāma bhagati ēhiṃ tana ura jāmī. tātē mōhi parama priya svāmī.. [7-94(B)-2]

tajau na tana nija icchā maranā. tana binu bēda bhajana nahiṃ baranā..

prathama mōhaom mōhi bahuta bigōvā. rāma bimukha sukha kabahu na sōvā.. [7-94(B)-3]

nānā janama karma puni nānā. kiē jōga japa tapa makha dānā..

kavana jōni janamēu jahaom nāhīṃ. maiṃ khagēsa bhrami bhrami jaga māhīṃ.. [7-94(B)-4]

dēkhēu kari saba karama gōsāī. sukhī na bhayau abahiṃ kī nāī..

sudhi mōhi nātha janma bahu kērī. siva prasāda mati mōhaom na ghērī.. [7-94(B)-5]

The real self-interest of every living creature lies in cultivating devotion to Śrī Rāma’s feet in thought, word and deed. That body alone is sacred and that alone blessed, in which one is able to worship the Hero of Raghu’s line. The wise and the learned never extol him who is hostile to Śrī Rāma, even though he may acquire a body as exalted as that of Brahmā (the Creator) himself, Devotion to Śrī Rāma took root in my heart in this very body; hence I hold it supremely dear, my master. Although my death depends on my own will, I refuse to quit this body, because-as the Vedas declare- adoration of the Lord is not possible without a corporeal frame. At first infatuation gave me much trouble; so long as I remained hostile to Śrī Rāma I never had a restful sleep. Through a number births I practised Yoga (concentration of mind), Japa (muttering of prayers), austere penance and charity and performed sacrifices and other acts of various kinds. Which species is there in this world, O lord of the winged creatures, in which I have not at sometime been born during my round of births? I have had experience of all kinds of pursuits, my lord; but I was never so happy as I am now. I recollect many previous existences, my lord, in which by Śiva grace my understanding was not clouded by infatuation.

Dohas

prathama janma kē carita aba kahau sunahu bihagēsa.

suni prabhu pada rati upajai jātēṃ miṭahiṃ kalēsa..96ka.. [7-96(A)]

pūruba kalpa ēka prabhu juga kalijuga mala mūla..

nara aru nāri adharma rata sakala nigama pratikūla..96kha.. [7-96(B)]

Listen, O lord of the feathered kingdom: I now proceed to narrate the story of my very first birth (within my memory), which is sure to engender in the heart of the listener love for the Lord’s feet, which is the remedy for all afflictions. In a former Kalpa (round of creation), my lord, the world was passing through a Kaliyuga, the hotbed of sin, in which men and women were all steeped in unrighteousness and acted contrary to the Vedas.

Chaupais

tēhi kalijuga kōsalapura jāī. janmata bhayau sūdra tanu pāī..

siva sēvaka mana krama aru bānī. āna dēva niṃdaka abhimānī.. [7-96(B)-1]

dhana mada matta parama bācālā. ugrabuddhi ura daṃbha bisālā..

jadapi rahēu raghupati rajadhānī. tadapi na kachu mahimā taba jānī.. [7-96(B)-2]

aba jānā maiṃ avadha prabhāvā. nigamāgama purāna asa gāvā..

kavanēhu janma avadha basa jōī. rāma parāyana sō pari hōī.. [7-96(B)-3]

avadha prabhāva jāna taba prānī. jaba ura basahiṃ rāmu dhanupānī..

sō kalikāla kaṭhina uragārī. pāpa parāyana saba nara nārī.. [7-96(B)-4]

In that Kaliyuga I was born in the city of Ayodhyā and got the body of a Sμudra (a member of the labouring and artisan classes). A devotee of Lord Śiva in thought, word and deed, I was a reviler of other gods and conceited too. Intoxicated with the pride of pelf, I was most loquacious and savage of purpose and carried an enormous load of hypocrisy in my heart. Even though I dwelt in the capital of Śrī Rāma (the lord of the Raghus), I failed to know even an iota of its glory then. Now I have come to know the greatness of Ayodhyā. Thus has it been sung by the Vedas, Tantras and Purāṇas that whoever has resided in Ayodhyā in any birth whatsoever surely becomes a votary of Śrī Rāma. A man comes to know the glory of Ayodhyā only when Śrī Rāma, bow in hand, takes up His abode in his heart. That particular age of Kali was terrible indeed, O enemy of serpents; every man and woman was given over to sin.

Dohas

kalimala grasē dharma saba lupta bhaē sadagraṃtha.

daṃbhinha nija mati kalpi kari pragaṭa kiē bahu paṃtha..97ka.. [7-97(A)]

bhaē lōga saba mōhabasa lōbha grasē subha karma.

sunu harijāna gyāna nidhi kahau kachuka kalidharma..97kha.. [7-97(B)]

Every virtue had been engulfed by the sins of Kali; all good books had disappeared; impostors had promulgated a number of creeds which they had invented out of their own wit. The people had all fallen a prey to delusion and all pious acts had been swallowed by greed. Now listen, all-wise mount of Śrī Hari, while I describe a few peculiarities of Kali.

Chaupais

barana dharma nahiṃ āśrama cārī. śruti birōdha rata saba nara nārī..

dvija śruti bēcaka bhūpa prajāsana. kōu nahiṃ māna nigama anusāsana.. [7-97(B)-1]

māraga sōi jā kahu jōi bhāvā. paṃḍita sōi jō gāla bajāvā..

mithyāraṃbha daṃbha rata jōī. tā kahu saṃta kahai saba kōī.. [7-97(B)-2]

sōi sayāna jō paradhana hārī. jō kara daṃbha sō baḍa ācārī..

jau kaha jhūomṭha masakharī jānā. kalijuga sōi gunavaṃta bakhānā.. [7-97(B)-3]

nirācāra jō śruti patha tyāgī. kalijuga sōi gyānī sō birāgī..

jākēṃ nakha aru jaṭā bisālā. sōi tāpasa prasiddha kalikālā.. [7-97(B)-4]

No one follows the duties of one’s own caste, and the four Āśramas or stages of life also disappear. Every man and woman takes delight in revolting against the Vedas. The Brāhmaṇas sell the Vedas; the kings bleed their subjects; no one respects the injunction of the Vedas. The right course for every individual is that which one takes a fancy to; a man of erudition is he who plays the braggart. Whoever launches spurious undertakings and is given over to hypocrisy, him does everyone call a saint. He alone is clever, who robs another of his wealth; he who puts up false appearances is an ardent follower of established usage. He who is given to lying and is clever at joking is spoken of as a man of parts in the Kali age. He alone who is a reprobate and has abandoned the path of the Vedas is a man of wisdom and dispassion in the Kali age. He alone who has grown big nails and long locks of matted hair is a renowned ascetic in the Kali age.

Dohas

asubha bēṣa bhūṣana dharēṃ bhacchābhaccha jē khāhiṃ.

tēi jōgī tēi siddha nara pūjya tē kalijuga māhiṃ..98ka.. [7-98(A)]

jē apakārī cāra tinha kara gaurava mānya tēi.

mana krama bacana labāra tēi bakatā kalikāla mahu..98kha.. [7-98(A)-98(B)]

They alone who put on an unsightly garb and ornaments, eat anything and everything, no matter whether it is worth eating or not, are ascetics; they alone are perfect men and they are worth adoring in the Kali age. They who are of maleficent conduct are held in great esteem and they alone are worthy of honour. Even so they alone who are babblers in thought, word and deed are orators in the Kali age.

Chaupais

nāri bibasa nara sakala gōsāī. nācahiṃ naṭa markaṭa kī nāī..

sūdra dvijanha upadēsahiṃ gyānā. mēli janēū lēhiṃ kudānā.. [7-98(A)-1]

saba nara kāma lōbha rata krōdhī. dēva bipra śruti saṃta birōdhī..

guna maṃdira suṃdara pati tyāgī. bhajahiṃ nāri para puruṣa abhāgī.. [7-98(A)-2]

saubhāginīṃ bibhūṣana hīnā. bidhavanha kē siṃgāra nabīnā..

gura siṣa badhira aṃdha kā lēkhā. ēka na sunai ēka nahiṃ dēkhā.. [7-98(A)-3]

harai siṣya dhana sōka na haraī. sō gura ghōra naraka mahu paraī..

mātu pitā bālakanhi bōlābahiṃ. udara bharai sōi dharma sikhāvahiṃ.. [7-98(A)-4]

Dominated by women, my lord, all men dance to their tune like a monkey controlled by its trainer. Śūdras instruct the twice-born in spiritual wisdom and, wearing the sacred thread, accept the worst type of gifts. All men are given over to sensuality and greed and irascible too, and are hostile to the gods; the Brāhmaṇas, the Vedas as well as to the saints. Unfortunate wives desert their accomplished and handsome husband and bestow their heart on a paramour. Wives having their husband alive have no ornament on their person, while widows adorn themselves in the latest style. The disciple and the preceptor severally resemble a deaf man and a blind man : the one would not listen, while the other cannot see. A spiritual guide who robs his disciple of money but fails to rid him of his sorrow is cast into a terrible hell. Parents call their children and teach them such religion as may fill their belly.

Dohas

brahma gyāna binu nāri nara kahahiṃ na dūsari bāta.

kauḍaī lāgi lōbha basa karahiṃ bipra gura ghāta..99ka.. [7-99(A)]

bādahiṃ sūdra dvijanha sana hama tumha tē kachu ghāṭi.

jānai brahma sō biprabara āomkhi dēkhāvahiṃ ḍāṭi..99kha.. [7-99(B)]

Men and women talk of nothing else than the Knowledge of Brahma; while in their greed they would kill a Brāhmaṇa or, for the matter of that, even their own spiritual guide for the sake of a single shell. Śūdras argue with the twice-born : “Are we in anyway inferior to you? A good Brāhmaṇa is he who knows the truth of Brahma !” and defiantly glower at them.

Chaupais

para triya laṃpaṭa kapaṭa sayānē. mōha drōha mamatā lapaṭānē..

tēi abhēdabādī gyānī nara. dēkhā mēṃ caritra kalijuga kara.. [7-99(B)-1]

āpu gaē aru tinhahū ghālahiṃ. jē kahu sata māraga pratipālahiṃ..

kalpa kalpa bhari ēka ēka narakā. parahiṃ jē dūṣahiṃ śruti kari tarakā.. [7-99(B)-2]

jē baranādhama tēli kumhārā. svapaca kirāta kōla kalavārā..

nāri muī gṛha saṃpati nāsī. mūḍa muḍaāi hōhiṃ sanyāsī.. [7-99(B)-3]

tē bipranha sana āpu pujāvahiṃ. ubhaya lōka nija hātha nasāvahiṃ..

bipra niracchara lōlupa kāmī. nirācāra saṭha bṛṣalī svāmī.. [7-99(B)-4]

sūdra karahiṃ japa tapa brata nānā. baiṭhi barāsana kahahiṃ purānā..

saba nara kalpita karahiṃ acārā. jāi na barani anīti apārā.. [7-99(B)-5]

They alone who are covetous of antother’s wife and are clever at wiles and steeped in delusion, malice and worldly attachment are enlightened men swearing by the identity of the individual soul with Brahma. Such is the practice I have seen in every Kali age. Doomed themselves, such people bring ruin even to those rare souls who tread the path of virtue. They who find fault with the Vedas by dint of logic are condemned to each hell for a whole Kalpa (cycle). People of the lowest grade in society such as oil-men, potters, the outcaste (lit., those who cook and feed on the flesh of a dog), the Kirātas and Kolas and the distillers of spirituous liquors get their heads shaved and enter the order of Samnyasa (renunciation) when their wife is no more in this world and they have lost their household property. They allow themselves to be worshipped by the Brāhmaṇas and bring ruin to themselves here as well as hereafter. As for the Brāhmaṇas, they are unlettered, grasping, lascivious, reprobate and stupid and marry low-caste women of a lewd character. Śūdras, on the other hand, practise Japa (the muttering of prayers) and austere penance, undertake sacred vows of various kinds and expound the Purāṇas from an exalted seat. All men follow a course of conduct of their own imagination; the endless variety of wrongdoing cannot be described in words.

Dohas

bhaē barana saṃkara kali bhinnasētu saba lōga.

karahiṃ pāpa pāvahiṃ dukha bhaya ruja sōka biyōga..100ka.. [7-100(A)]

śruti saṃmata hari bhakti patha saṃjuta birati bibēka.

tēhi na calahiṃ nara mōha basa kalpahiṃ paṃtha anēka..100kha.. [7-100(B)]

In the age of Kali there ensues a confusion of castes (due to promiscuous intermarriages) and everyone infringes the sacred laws. Men perpetrate sins and reap suffering terror, disease, sorrow and desolation. Overcome by delusion they walk not in the path of Devotion to Śrī Hari, conjoined with dispassion and wisdom-a path which has the approval of the Vedas-and invent diverse creeds of their own.

Chhands

bahu dāma saomvārahiṃ dhāma jatī. biṣayā hari līnhi na rahi biratī..

tapasī dhanavaṃta daridra gṛhī. kali kautuka tāta na jāta kahī..

kulavaṃti nikārahiṃ nāri satī. gṛha ānihiṃ cērī nibēri gatī..

suta mānahiṃ mātu pitā taba lauṃ. abalānana dīkha nahīṃ jaba lauṃ..

sasurāri piāri lagī jaba tēṃ. riparūpa kuṭuṃba bhaē taba tēṃ..

nṛpa pāpa parāyana dharma nahīṃ. kari daṃḍa biḍaṃba prajā nitahīṃ..

dhanavaṃta kulīna malīna apī. dvija cinha janēu ughāra tapī..

nahiṃ māna purāna na bēdahi jō. hari sēvaka saṃta sahī kali sō..

kabi bṛṃda udāra dunī na sunī. guna dūṣaka brāta na kōpi gunī..

kali bārahiṃ bāra dukāla parai. binu anna dukhī saba lōga marai..

The so-called recluses build themselves houses and furnish them at considerable expense; dispassion is no more to be seen in them, the same having been wiped out by their sensuality. The so-called ascetics grow wealthy and householders go penniless: the freaks of the Kali age, dear Garuḍa, are beyond all telling. Men drive out a well-born and virtuous wife and bring home some servant-girl, casting to the winds all good usage. Sons respect their father and mother only so long as they have not seen the face of their wife. From the time they take a fancy to their wife’s kinsfolk they begin to look upon their own people as their enemies. Kings get addicted to sin and cease to have anything to do with piety. They ever persecute their subjects by inflicting unmerited punishment on them. The meanest churl, if he is rich, is accounted noble. A Brāhmaṇa is known only by his sacred thread, and an ascetic by his naked body. He who refuses to recognize the Vedas and Purāṇas is a true saint and servant of Śrī Hari in the Kali age. Poets are seen in large numbers; but the munificent (who reward them) are seldom heard of. Those who find fault with others’ virtues can be had in any number, but no one possessing virtues. In the Kali age famines are of frequent occurrence: for want of foodgrains people perish miserably en masse.

Dohas

sunu khagēsa kali kapaṭa haṭha daṃbha dvēṣa pāṣaṃḍa.

māna mōha mārādi mada byāpi rahē brahmaṃḍa..101ka.. [7-101(A)]

tāmasa dharma karahiṃ nara japa tapa brata makha dāna.

dēva na baraṣahiṃ dharanīṃ baē na jāmahiṃ dhāna..101kha.. [7-101(B)]

Listen, lord of the winged creatures : in the age of Kali duplicity, perversity, hypocrisy, malice, heresy, pride, infatuation, concupiscence and arrogance etc., pervade the whole universe. Men practise Japa (the muttering of prayers), austere penance and charity, perform sacrifices and undertake sacred vows with some unholy motive. The gods rain not upon the earth and foodgrains sown in the soil do not germinate.

Chhands

abalā kaca bhūṣana bhūri chudhā. dhanahīna dukhī mamatā bahudhā..

sukha cāhahiṃ mūḍha na dharma ratā. mati thōri kaṭhōri na kōmalatā..1.. [7-101(B)-1]

nara pīḍaita rōga na bhōga kahīṃ. abhimāna birōdha akāranahīṃ..

laghu jīvana saṃbatu paṃca dasā. kalapāṃta na nāsa gumānu asā..2.. [7-101(B)-2]

kalikāla bihāla kiē manujā. nahiṃ mānata kvau anujā tanujā.

nahiṃ tōṣa bicāra na sītalatā. saba jāti kujāti bhaē magatā..3.. [7-101(B)-3]

iriṣā paruṣācchara lōlupatā. bhari pūri rahī samatā bigatā..

saba lōga biyōga bisōka huē. baranāśrama dharma acāra gaē..4.. [7-101(B)-4]

dama dāna dayā nahiṃ jānapanī. jaḍatā parabaṃcanatāti ghanī..

tanu pōṣaka nāri narā sagarē. paraniṃdaka jē jaga mō bagarē..5.. [7-101(B)-5]

Women have no ornament except their tresses and have an enormous appetite. Though miserable for want of money, they are rich in attachment of various kinds. Though hankering after happiness they love not piety, stupid as they are. Though they are poor in wits, their mind is hardened and knows no tenderness. As for men, they are tormented with diseases and find no enjoyment anywhere. They are conceited and contend with others without any rhyme or reason. Men’s life is short, extending to not more than five or ten years; yet in their pride they reckon on surviving the end of creation. The age of Kali has driven men mad: no one respects the sanctity even of one’s sister or daughter. There is no contentment, nor discernment, nor composure. People of all classes, whether high or low, have taken to begging. Envy, harsh words and covetousness are rampant; while evenness of mind is absent. People are all smitten with bereavement and deep sorrow. The duties and rules of conduct prescribed for the four orders of society and stages in life are neglected. Self-control, charity, compassion and wisdom disappear; while stupidity and fraud multiply to a large extent. Men and women all pamper their body; while slanderers are diffused all over the world.

Dohas

sunu byālāri kāla kali mala avaguna āgāra.

gunau bahuta kalijuga kara binu prayāsa nistāra..102ka.. [7-102(A)]

kṛtajuga trētā dvāpara pūjā makha aru jōga.

jō gati hōi sō kali hari nāma tē pāvahiṃ lōga..102kha.. [7-102(B)]

Listen, O enemy of serpents: the age of Kali is a storehouse of impurities and vices. But it has many virtues too; final emancipation is possible (in this age) without any exertion. Moreover, the same goal which is reached through worship of God, performance of sacrifices or practice of Yoga in the Satyayuga, Tretā and Dvāpara, men are able to attain through the name of Śrī Hari in the Kali age.

Chaupais

kṛtajuga saba jōgī bigyānī. kari hari dhyāna tarahiṃ bhava prānī..

trētāom bibidha jagya nara karahīṃ. prabhuhi samarpi karma bhava tarahīṃ.. [7-102(B)-1]

dvāpara kari raghupati pada pūjā. nara bhava tarahiṃ upāya na dūjā..

kalijuga kēvala hari guna gāhā. gāvata nara pāvahiṃ bhava thāhā.. [7-102(B)-2]

kalijuga jōga na jagya na gyānā. ēka adhāra rāma guna gānā..

saba bharōsa taji jō bhaja rāmahi. prēma samēta gāva guna grāmahi.. [7-102(B)-3]

sōi bhava tara kachu saṃsaya nāhīṃ. nāma pratāpa pragaṭa kali māhīṃ..

kali kara ēka punīta pratāpā. mānasa punya hōhiṃ nahiṃ pāpā.. [7-102(B)-4]

In the Satyayuga everyone is possessed of mystic powers and wise too. Hence in that age men cross the ocean of mundane existence by meditating on Śrī Hari. In the Tretā age men perform sacrifices of various kinds and cross the ocean of metempsychosis by dedicating their actions to the Lord. In the Dvāpara age men cross the ocean of worldly existence by adoring the feet of Śrī Rāma (the Lord of the Raghus), there being no other means to do it. In the Kali age, however, men reach the end of mundane existence simply by singing Śrī Hari’s praises. In the age of Kali neither Yoga (concentration of mind), nor the performance of sacrifices nor spiritual wisdom is of any avail; one’s only hope lies in hymning Śrī Rāma’s praises. Giving up all other hopes, whosoever worships Śrī Rāma and fondly chants His praises undoubtedly crosses the ocean of transmigration. The power of the Name is thus manifest in the age of Kali. The Kali age possesses another sacred virtue: in this age projected acts of virtue are rewarded, but projected sins are not punished.

Dohas

kalijuga sama juga āna nahiṃ jauṃ nara kara bisvāsa.

gāi rāma guna gana bimalaom bhava tara binahiṃ prayāsa..103ka.. [7-103(A)]

pragaṭa cāri pada dharma kē kalila mahu ēka pradhāna.

jēna kēna bidhi dīnhēṃ dāna karai kalyāna..103kha.. [7-103(B)]

No other age can compare with the Kali age provided a man has faith (in its virtue); for in this age one can easily cross the ocean of transmigration simply by singing Śrī Rāma’s holy praises. Piety has four well-known pillars, of which one is predominant in the Kali: charity practised in any way conduces to one’s spiritual good.

Chaupais

nita juga dharma hōhiṃ saba kērē. hṛdayaom rāma māyā kē prērē..

suddha satva samatā bigyānā. kṛta prabhāva prasanna mana jānā.. [7-103(B)-1]

satva bahuta raja kachu rati karmā. saba bidhi sukha trētā kara dharmā..

bahu raja svalpa satva kachu tāmasa. dvāpara dharma haraṣa bhaya mānasa.. [7-103(B)-2]

tāmasa bahuta rajōguna thōrā. kali prabhāva birōdha cahu ōrā..

budha juga dharma jāni mana māhīṃ. taji adharma rati dharma karāhīṃ.. [7-103(B)-3]

kāla dharma nahiṃ byāpahiṃ tāhī. raghupati carana prīti ati jāhī..

naṭa kṛta bikaṭa kapaṭa khagarāyā. naṭa sēvakahi na byāpai māyā.. [7-103(B)-4]

Prompted by Śrī Rāma’s delusive potency, the characteristics of all the four Yugas manifest themselves in everyone’s heart everyday. The presence of pure Sattva (harmony), evenness of mind, spiritual insight and the feeling of vivacity in the heart are the effects of Satyayuga. Abundance of Sattva with a slight admixture of Rajas, attachment to action, and happiness of every kind are the characteristics of Tretā. Much Rajas, little Sattva, and some Tamas, with a feeling of mingled joy and terror in the heart, are the distinguishing features of Dvāpara. A large proportion of Tamas with a slight admixture of Rajas and antagonism everywhere are the effects of Kali. The wise discern the characteristics of the different Yugas in their mind and forswearing unrighteousness devote themselves to piety. The characteristics of the Time-Spirit have no effect on him who is excessively fond of Śrī Rāma’s feet. The deception practised by a juggler, O king of the birds, is formidable indeed: but the tricks of a juggler cannot deceive his servant.

Dohas

hari māyā kṛta dōṣa guna binu hari bhajana na jāhiṃ.

bhajia rāma taji kāma saba asa bicāri mana māhiṃ..104ka.. [7-104(A)]

tēhi kalikāla baraṣa bahu basēu avadha bihagēsa.

parēu dukāla bipati basa taba maiṃ gayau bidēsa..104kha.. [7-104(B)]

The good and evil, which are the creation of Śrī Hari’s delusive potency, cannot be eliminated except through worship of Śrī Hari. Bearing this in mind, and forswearing all desire, one should adore Śrī Hari. In that particular age of Kali, O lord of the winged creatures, I lived in Ayodhyā for many years till a famine occurred, when, stricken by adversity, I had to move to another place.

Chaupais

gayau ujēnī sunu uragārī. dīna malīna daridra dukhārī..

gaēom kāla kachu saṃpati pāī. tahaom puni karau saṃbhu sēvakāī.. [7-104(B)-1]

bipra ēka baidika siva pūjā. karai sadā tēhi kāju na dūjā..

parama sādhu paramāratha biṃdaka. saṃbhu upāsaka nahiṃ hari niṃdaka.. [7-104(B)-2]

tēhi sēvau maiṃ kapaṭa samētā. dvija dayāla ati nīti nikētā..

bāhija namra dēkhi mōhi sāīṃ. bipra paḍhaāva putra kī nāīṃ.. [7-104(B)-3]

saṃbhu maṃtra mōhi dvijabara dīnhā. subha upadēsa bibidha bidhi kīnhā..

japau maṃtra siva maṃdira jāī. hṛdayaom daṃbha ahamiti adhikāī.. [7-104(B)-4]

Listen, O enemy of serpents : I went to Ujjain-miserable, downcast, penniless and afflicted. When sometime had elapsed, I acquired some wealth and after that I began worshipping Lord Śambhu at that very place. There was a Brāhmaṇa there who constantly worshipped Lord Śiva according to the Vedic rites and had no other occupation. He was an extremely pious soul and a knower of the highest truth, a votary of Lord Śambhu but no reviler of Śrī Hari. I served him though with a guileful heart. The Brāhmaṇa was very kind-hearted and an abode of piety. Seeing me outwardly so humble, my Lord, the Brāhmaṇa taught me as his own son. The great Brāhmaṇa imparted to me a mystic formula sacred to Lord Śambhu and gave me every kind of good advice. I used to go to a temple of Lord Śiva and repeat the formula there with unbounded ostentation and conceit in my heart.

Dohas

maiṃ khala mala saṃkula mati nīca jāti basa mōha.

hari jana dvija dēkhēṃ jarau karau biṣnu kara drōha..105ka.. [7-105(A)]

gura nita mōhi prabōdha dukhita dēkhi ācarana mama.

mōhi upajai ati krōdha daṃbhihi nīti ki bhāvaī..105kha.. [7-105(A)-105(B)]

A wretch impure of mind, low-born and overcome by infatuation, I was filled with jealousy at the very sight of a servant of Śrī Hari or a Brāhmaṇa and hated God Viṣṇu Distressed to see my conduct, my preceptor would admonish me everyday; but on hearing his admonition I burnt with rage. Can sober counsel appeal to a hypocrite?