Part - 18 — Ancient Knowledge

Delineation of Gnosis and Devotion; a description of the Lamp of wisdom and the surpassing glory of Devotion

Chaupais

jē asi bhagati jāni pariharahīṃ. kēvala gyāna hētu śrama karahīṃ..
tē jaḍa kāmadhēnu gṛhaom tyāgī. khōjata āku phirahiṃ paya lāgī.. [7-114(B)-1]
sunu khagēsa hari bhagati bihāī. jē sukha cāhahiṃ āna upāī..
tē saṭha mahāsiṃdhu binu taranī. pairi pāra cāhahiṃ jaḍa karanī.. [7-114(B)-2]
suni bhasuṃḍi kē bacana bhavānī. bōlēu garuḍa haraṣi mṛdu bānī..
tava prasāda prabhu mama ura māhīṃ. saṃsaya sōka mōha bhrama nāhīṃ.. [7-114(B)-3]
sunēu punīta rāma guna grāmā. tumharī kṛpāom lahēu biśrāmā..
ēka bāta prabhu pūomchau tōhī. kahahu bujhāi kṛpānidhi mōhī.. [7-114(B)-4]
kahahiṃ saṃta muni bēda purānā. nahiṃ kachu durlabha gyāna samānā..
sōi muni tumha sana kahēu gōsāīṃ. nahiṃ ādarēhu bhagati kī nāīṃ.. [7-114(B)-5]
gyānahi bhagatihi aṃtara kētā. sakala kahahu prabhu kṛpā nikētā..
suni uragāri bacana sukha mānā. sādara bōlēu kāga sujānā.. [7-114(B)-6]
bhagatihi gyānahi nahiṃ kachu bhēdā. ubhaya harahiṃ bhava saṃbhava khēdā..
nātha munīsa kahahiṃ kachu aṃtara. sāvadhāna sōu sunu bihaṃgabara.. [7-114(B)-7]
gyāna birāga jōga bigyānā. ē saba puruṣa sunahu harijānā..
puruṣa pratāpa prabala saba bhāomtī. abalā abala sahaja jaḍa jātī.. [7-114(B)-8]

They who knowingly cast aside such Devotion and take pains to acquire mere wisdom are fools who would leave alone the cow of plenty at their own house and knock about in search of the Āka plant (the milk-weed) to get milk out of it. Listen. O lord of the winged creatures; the fools who ignore Bhakti and seek happiness by any other means stupidly seek to swim across the ocean without the help of a vessel". Garuḍa, O Bhavānī, (continues Lord Śaṅkara,) rejoiced to hear Bhuśuṇḍi’s words and submitted in gentle accents : “By your grace, my lord, doubt, sorrow, error and delusion have disappeared from my heart. I have also listened to the praises of Śrī Rāma and attained peace of mind by your blessing. My lord, I ask you one question more: pray, explain the whole thing clearly, O ocean of compassion. The saints and sages as well as the Vedas and Purāṇas declare that there is nothing so difficult of attainment as wisdom. Although the sage (Lomaśa) instructed you in the same, my lord, you did not show the same amount of regard for Gnosis as for Devotion. Explain to me, my gracious lord, all the difference between Gnosis and Devotion.” The sagacious crow was gratified to hear the question of Garuḍa (the enemy of the serpents) and politely replied, “There is no difference whatsoever between Gnosis and Devotion : both are equally efficacious in relieving the torments of birth and death. Great sages nonetheless point out some difference between the two, my lord: listen to the same with rapt attention, O chief of the birds ! Wisdom, dispassion, Yoga (union with God) and Realization-mark me-are all masculine in conception, O mount of Śrī Hari ! The might of man is formidable indeed; while a woman is naturally weak and dull by her very birth.

Dohas

puruṣa tyāgi saka nārihi jō birakta mati dhīra..
na tu kāmī biṣayābasa bimukha jō pada raghubīra..115ka.. [7-115(A)]
sōu muni gyānanidhāna mṛganayanī bidhu mukha nirakhi.
bibasa hōi harijāna nāri biṣnu māyā pragaṭa..115kha.. [7-115(A)-115(B)]

But that man alone who is unattached and resolute of mind can forwear woman- not the sensual voluptuary, who has turned his face against the feet of Śrī Rāma (the Hero of Raghu’s line). But even such an enlightened sage, O mount of Śrī Hari, succumbs to the charms of a pretty woman at the very sight of her moon-like face. It is God Viṣṇu’s own Māyā (deluding potency) that manifests itself in the form of a woman!

Chaupais

ihāom na pacchapāta kachu rākhau. bēda purāna saṃta mata bhāṣau..
mōha na nāri nāri kēṃ rūpā. pannagāri yaha rīti anūpā.. [7-115(A)-1]
māyā bhagati sunahu tumha dōū. nāri barga jānai saba kōū..
puni raghubīrahi bhagati piārī. māyā khalu nartakī bicārī.. [7-115(A)-2]
bhagatihi sānukūla raghurāyā. tātē tēhi ḍarapati ati māyā..
rāma bhagati nirupama nirupādhī. basai jāsu ura sadā abādhī.. [7-115(A)-3]
tēhi bilōki māyā sakucāī. kari na sakai kachu nija prabhutāī..
asa bicāri jē muni bigyānī. jācahīṃ bhagati sakala sukha khānī.. [7-115(A)-4]

Here I do not speak in a partisan spirit, but merely state the view of the Vedas and Purāṇas as well as of the saints. A woman is never enamoured of another woman’s beauty : this, O enemy of the serpents, is a strange phenomenon. Māyā and Bhakti (Devotion), mark me, both belong to the feminine group, as everyone knows. Again, Bhakti is beloved of Śrī Rāma (the Hero of Raghu’s line); while poor Māyā is a mere dancing girl. The Lord of the Raghus is well-disposed towards Bhakti; hence Māyā is terribly afraid of her. Nay, Māyā shrinks at the very sight of the man in whose heart ever abides unobstructed the peerless and guileless spirit of Devotion, and cannot wield her authority over him. Knowing this, sages who have realized the Truth solicit Bhakti, which is the fountain of all blessings.

Dohas

yaha rahasya raghunātha kara bēgi na jānai kōi.
jō jānai raghupati kṛpāom sapanēhu mōha na hōi..116ka.. [7-116(A)]
aurau gyāna bhagati kara bhēda sunahu suprabīna.
jō suni hōi rāma pada prīti sadā abichīna..116kha.. [7-116(B)]

No one can speedily know this secret of Śrī Rāma (the Lord of the Raghus); but whoever comes to know it by the grace of Raghupati Himself can never fall a prey to infatuation even in a dream. Further hear, most sagacious Garuḍa, the distinction between Gnosis and Devotion, by hearing which one develops perpetual and uninterrupted love for Śrī Rāma’s feet.

Chaupais

sunahu tāta yaha akatha kahānī. samujhata banai na jāi bakhānī..
īsvara aṃsa jīva abināsī. cētana amala sahaja sukha rāsī.. [7-116(B)-1]
sō māyābasa bhayau gōsāīṃ. baomdhyō kīra marakaṭa kī nāī..
jaḍa cētanahi graṃthi pari gaī. jadapi mṛṣā chūṭata kaṭhinaī.. [7-116(B)-2]
taba tē jīva bhayau saṃsārī. chūṭa na graṃthi na hōi sukhārī..
śruti purāna bahu kahēu upāī. chūṭa na adhika adhika arujhāī.. [7-116(B)-3]
jīva hṛdayaom tama mōha bisēṣī. graṃthi chūṭa kimi parai na dēkhī..
asa saṃjōga īsa jaba karaī. tabahu kadācita sō niruaraī.. [7-116(B)-4]
sāttvika śraddhā dhēnu suhāī. jauṃ hari kṛpāom hṛdayaom basa āī..
japa tapa brata jama niyama apārā. jē śruti kaha subha dharma acārā.. [7-116(B)-5]
tēi tṛna harita carai jaba gāī. bhāva baccha sisu pāi pēnhāī..
nōi nibṛtti pātra bisvāsā. nirmala mana ahīra nija dāsā.. [7-116(B)-6]
parama dharmamaya paya duhi bhāī. avaṭai anala akāma banāī..
tōṣa maruta taba chamāom juḍaāvai. dhṛti sama jāvanu dēi jamāvai.. [7-116(B)-7]
muditāom mathaiṃ bicāra mathānī. dama adhāra raju satya subānī..
taba mathi kāḍhai lēi navanītā. bimala birāga subhaga supunītā.. [7-116(B)-8]

Listen, dear Garuḍa, to this unutterable romance, which can only be comprehended by the mind but is incapable of expression. The soul is a particle of the Divinity, immortal, conscious, untainted by Māyā and blissful by nature. Such a soul, 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. Since then the soul 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 resolved, becomes harder and harder. The interior of the soul 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), even then the disentanglement of the knot is problematical. Suppose by the grace of Śrī Hari the blessed cow in the shape of Sāttvika (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. 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. Having thus drawn the milkin 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. The curd thus made should be churned in the earthen vase of cheerfulness with the churning-stick of reflection after fastening the stick to the host 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.

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 he could extricate it immediately.

Dohas

jōga agini kari pragaṭa taba karma subhāsubha lāi.
buddhi sirāvaiṃ gyāna ghṛta mamatā mala jari jāi..117ka.. [7-117(A)]
taba bigyānarūpini buddhi bisada ghṛta pāi.
citta diā bhari dharai dṛḍha samatā diaṭi banāi..117kha.. [7-117(B)]
tīni avasthā tīni guna tēhi kapāsa tēṃ kāḍhai.
tūla turīya saomvāri puni bātī karai sugāḍhai..117ga.. [7-117(C)]
ēhi bidhi lēsai dīpa tēja rāsi bigyānamaya..
jātahiṃ jāsu samīpa jarahiṃ madādika salabha saba..117gha.. [7-117(C)-117(D)]

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 Gnosis should be cooled down by Buddhi (Reason). 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-mindedness set the lamp securely there. Extracting cotton in the form of the transcendental state out of the boll of the three states of conciousness (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. In this manner one should light the glorious lamp of immediate knowledge, by merely approaching which moths in the shape of vanity etc., are all consumed.

Chaupais

sōhamasmi iti bṛtti akhaṃḍā. dīpa sikhā sōi parama pracaṃḍā..
ātama anubhava sukha suprakāsā. taba bhava mūla bhēda bhrama nāsā.. [7-117(C)-1]
prabala abidyā kara parivārā. mōha ādi tama miṭai apārā..
taba sōi buddhi pāi ujiārā. ura gṛhaom baiṭhi graṃthi niruārā.. [7-117(C)-2]
chōrana graṃthi pāva jauṃ sōī. taba yaha jīva kṛtāratha hōī..
chōrata graṃthi jāni khagarāyā. bighna anēka karai taba māyā.. [7-117(C)-3]
riddhi siddhi prērai bahu bhāī. buddhahi lōbha dikhāvahiṃ āī..
kala bala chala kari jāhiṃ samīpā. aṃcala bāta bujhāvahiṃ dīpā.. [7-117(C)-4]
hōi buddhi jauṃ parama sayānī. tinha tana citava na anahita jānī..
jauṃ tēhi bighna buddhi nahiṃ bādhī. tau bahōri sura karahiṃ upādhī.. [7-117(C)-5]
iṃdrīṃ dvāra jharōkhā nānā. tahaom tahaom sura baiṭhē kari thānā..
āvata dēkhahiṃ biṣaya bayārī. tē haṭhi dēhī kapāṭa ughārī.. [7-117(C)-6]
jaba sō prabhaṃjana ura gṛhaom jāī. tabahiṃ dīpa bigyāna bujhāī..
graṃthi na chūṭi miṭā sō prakāsā. buddhi bikala bhai biṣaya batāsā.. [7-117(C)-7]
iṃdrinha suranha na gyāna sōhāī. biṣaya bhōga para prīti sadāī..
biṣaya samīra buddhi kṛta bhōrī. tēhi bidhi dīpa kō bāra bahōrī.. [7-117(C)-8]

The constant awareness that “I am the same (Brahma)” represents the most dazzling flame of the lamp. In this way when the bliss of Self-Realization sheds its bright lustre, the error of duality, the root of worldly existence, is dispersed and the infinite darkness of infatuation etc.- which forms the family of Avidyā (Nescience)-disappears. Having thus procured a light, the Buddhi referred to above sits in the chamber of the heart to untie the ligature (that binds the Spirit with Matter). The soul can hope to attain its object only in the event of Buddhi succeeding in untying it. But when Māyā, O king of the birds, finds her attempting to untie the knot, she creates many difficulties. She sends forth, brother, a number of Ṛddhis and Siddhis (riches and supernatural powers in their embodied forms), that try to excite her cupidity. By artifice, force or fraud they approach her and put off the light by fanning it with the end of their garment. If the Buddhi happens to be most sagacious, she refuses even to look at them considering them to be her enemies. If these impediments fail to distract her, the gods next proceed to create trouble. The various appertures of the body that locate the five senses are so many windows in the chamber of the heart, each of which is presided over by a god. Even as they find the gust of sensuality entering the chamber the gods wantonly throw the shutters of these appertures wide open. As soon as the blast penetrates the chamber of the heart the light of immediate knowledge gets extinguished. In this way while the ligature binding the Spirit with Matter remains untied, the light (of Self-Realization) also disappears and the understanding gets bewildered when buffetted by the blast of sensuality. Gnosis is welcome neither to the senses nor the gods presiding over them, who are ever fond of sensuous enjoyments. And the Buddhi too having beendistracted by the blast of sensuality, who can light the lamp again as before?

Dohas

taba phiri jīva bibidha bidhi pāvai saṃsṛti klēsa.
hari māyā ati dustara tari na jāi bihagēsa..118ka.. [7-118(A)]
kahata kaṭhina samujhata kaṭhina sādhana kaṭhina bibēka.
hōi ghunācchara nyāya jauṃ puni pratyūha anēka..118kha.. [7-118(B)]

(When the light of wisdom is thus extinguished) the soul then goes again through the manifold agonies of transmigration. Śrī Hari’s deluding potency, O lord of the winged creatures, is most difficult to cross: it cannot easily be crossed over. Gnosis is difficult to expound,difficult to grasp and difficult to achive through practice. And if by chance one succeeds in attaining it, there are many impediments in the way of preserving it.

Chaupais

gyāna paṃtha kṛpāna kai dhārā. parata khagēsa hōi nahiṃ bārā..
jō nirbighna paṃtha nirbahaī. sō kaivalya parama pada lahaī.. [7-118(B)-1]
ati durlabha kaivalya parama pada. saṃta purāna nigama āgama bada..
rāma bhajata sōi mukuti gōsāī. anaicchita āvai bariāī.. [7-118(B)-2]
jimi thala binu jala rahi na sakāī. kōṭi bhāomti kōu karai upāī..
tathā mōccha sukha sunu khagarāī. rahi na sakai hari bhagati bihāī.. [7-118(B)-3]
asa bicāri hari bhagata sayānē. mukti nirādara bhagati lubhānē..
bhagati karata binu jatana prayāsā. saṃsṛti mūla abidyā nāsā.. [7-118(B)-4]
bhōjana karia tṛpiti hita lāgī. jimi sō asana pacavai jaṭharāgī..
asi haribhagati sugama sukhadāī. kō asa mūḍha na jāhi sōhāī.. [7-118(B)-5]

The path of wisdom is like the edge of a sword : one is apt to fall from it very soon, O king of the birds. He alone who successfully treads it attains to the supreme state of final emancipation. But this supreme state of final beatitude is most difficult to attain, so declare the saints as well as the Purāṇas, Vedas and Āgamas (Tantras). By worshipping Śrī Rāma, my lord, the same beatitude comes unsolicited even against our will. Water cannot stay except on land notwithstanding our best efforts; even so, mark you, O king of the birds, the joy of final beatitude cannot stay apart from Devotion to Śrī Hari. Realizing this, the wise devotees of Śrī Hari spurn final emancipation and remain enamoured of Devotion. By practising Devotion ignorance, which is the root of metempsychosis, is eradicated without any effort or exertion, in the same way as we eat for our own gratification but the gastric fire digests the food so eaten (without any effort on our part). What fool is there who does not welcome such Devotion to Śrī Hari, which is so easy and delightful at the same time?

Dohas

sēvaka sēbya bhāva binu bhava na taria uragāri..
bhajahu rāma pada paṃkaja asa siddhāṃta bicāri..119ka.. [7-119(A)]
jō cētana kahaom jaḍa karai jaḍahi karai caitanya.
asa samartha raghunāyakahiṃ bhajahiṃ jīva tē dhanya..119kha.. [7-119(B)]

The ocean of transmigration, O enemy of serpents, cannot be crossed without cultivating the same feeling of Śrī Rāma as a servant cherishes towards his master. Knowing this to be the established doctrine, adore the lotus feet of Śrī Rāma. The Lord of the Raghus can make the animate inanimate and the inanimate animate: the souls that adore such an omnipotent lord are blessed indeed.

Chaupais

kahēu gyāna siddhāṃta bujhāī. sunahu bhagati mani kai prabhutāī..
rāma bhagati ciṃtāmani suṃdara. basai garuḍa jākē ura aṃtara.. [7-119(B)-1]
parama prakāsa rūpa dina rātī. nahiṃ kachu cahia diā ghṛta bātī..
mōha daridra nikaṭa nahiṃ āvā. lōbha bāta nahiṃ tāhi bujhāvā.. [7-119(B)-2]
prabala abidyā tama miṭi jāī. hārahiṃ sakala salabha samudāī..
khala kāmādi nikaṭa nahiṃ jāhīṃ. basai bhagati jākē ura māhīṃ.. [7-119(B)-3]
garala sudhāsama ari hita hōī. tēhi mani binu sukha pāva na kōī..
byāpahiṃ mānasa rōga na bhārī. jinha kē basa saba jīva dukhārī.. [7-119(B)-4]
rāma bhagati mani ura basa jākēṃ. dukha lavalēsa na sapanēhu tākēṃ..
catura sirōmani tēi jaga māhīṃ. jē mani lāgi sujatana karāhīṃ.. [7-119(B)-5]
sō mani jadapi pragaṭa jaga ahaī. rāma kṛpā binu nahiṃ kōu lahaī..
sugama upāya pāibē kērē. nara hatabhāgya dēhiṃ bhaṭamērē.. [7-119(B)-6]
pāvana parbata bēda purānā. rāma kathā rucirākara nānā..
marmī sajjana sumati kudārī. gyāna birāga nayana uragārī.. [7-119(B)-7]
bhāva sahita khōjai jō prānī. pāva bhagati mani saba sukha khānī..
mōrēṃ mana prabhu asa bisvāsā. rāma tē adhika rāma kara dāsā.. [7-119(B)-8]
rāma siṃdhu ghana sajjana dhīrā. caṃdana taru hari saṃta samīrā..
saba kara phala hari bhagati suhāī. sō binu saṃta na kāhūom pāī.. [7-119(B)-9]
asa bicāri jōi kara satasaṃgā. rāma bhagati tēhi sulabha bihaṃgā.. [7-119(B)-10]

I have expounded at length the established doctrine relating to Gnosis; hear now the virtue of Devotion, which has been likened to a jewel. The beautiful wish-yielding gem of Devotion to Śrī Rāma is an embodiment of supreme effulgence, which sheds its radiance day and night, requiring neither a vessel nor clarified butter nor a wick (to light it). He in whose heart, O Garuḍa, such a jewel abides is not haunted by poverty in the shade of infatuation. No blast of greed can ever extinguish this light, which dispels the overpowering gloom of ignorance and the swarms of moths (in the shape of vanity etc.,) keep away from it in a mood of frustration. Nay, vicious propensities like lust dare not approach him in whose heart the gem of Devotion abides. For him venom is transformed into ambrosia and enemies turn into friends; nobody can attain happiness without this jewel. Again, he is never attacked by the terrible mental diseases from which all living beings are grievously suffering. He in whose heart the gem of Devotion to Śrī Rāma abides cannot have the least woe even in a dream. They alone are paragons of wisdom in this world; who spare no pains to secure this gem. Although this jewel is manifest in the world, none can find it without the grace of Śrī Rāma. There are easy devices for finding it, but luckless souls attempt harder methods. The Vedas and Purāṇas represent holy mountains; and the stories of Śrī Rāma, the many glorious mines located in their midst. The saints are the expert minerologists and their penetrating intellect, the pickaxe; while spiritual wisdom and dispassion, Garuḍa, are the two eyes (surveying the mines). Any creature who looks for it with faith succeeds in discovering the gem of Devotion, a mine of all blessings. I have this conviction in my heart, my lord, that a servant of Śrī Rāma is greater than Śrī Rāma Himself. While Śrī Rāma is the ocean,the wise saints are like the rain-clouds; or (to use another metaphor) while Śrī Hari is the sandal-tree, the saints represent the winds (that diffuse its perfume). Devotion to Śrī Hari, which is so delightful, is the reward of all spiritual endeavours; none has ever secured it except through a saint. Realizing this whoever cultivates the fellowship of saints finds Devotion to Śrī Rāma easy of attainment, O king of the birds.

Dohas

brahma payōnidhi maṃdara gyāna saṃta sura āhiṃ.
kathā sudhā mathi kāḍhahiṃ bhagati madhuratā jāhiṃ..120ka.. [7-120(A)]
birati carma asi gyāna mada lōbha mōha ripu māri.
jaya pāia sō hari bhagati dēkhu khagēsa bicāri..120kha.. [7-120(B)]

The Vedas are compared to the ocean (of milk); spiritual wisdom plays the role of Mount Mandara; while saints are the gods who churn out nectar in the form of the sacred legends; and Devotion represents its sweetness. Using Dispassion as a shield (for self-defence) and slaying with the sword of wisdom enemies in the form of vanity, greed and infatuation, it is Devotion to Śrī Hari that triumphs; ponder and realize this, O king of the birds.