चौ0—»यLर पद र` महदय मं`यल ुं`न । नयन ुमिु दह» दôा बिभं`न॥ िेगिं करि बिमल बिबेक बिलôचन । बरन'¡U राम चरिि भव मôचन॥ 1॥ बंद'¡ पýथम मगUीसयर चरना । मôगU `निि संसय सब गUरना॥ सय`न समा` सकल »यन „ानी । कर'¡U पýनाम सपýेम सयबानी॥ 2॥ साˇय चरिि सयभ चरिि कपासŒ । निरस बिसद »यनमय ¨रल `ासŒ॥ `ô सगि U दय„ परछि…ý दयरावा । बंदनीय `े¤गU `» `स पावा॥ 3॥ मयद मं»लमय संि समा`Œ । `ô `» `ं»म िीरथरा`Œ॥ राम भQिर `ग¡U सयरसरि ˇारा । सरस§ बýrा् बिचार पýचारा॥ 4॥ बिˇि निोˇमय कलि मल गUरनी । करम कथा रबिनंदनि बरनी॥ गUरि गUर कथा बिरा`िि बेनी । सयनि सकल मयद मं»ल देनी॥ 5॥ बंयU बिSवास ुचल नि` ˇरमा । िीरथरा` समा` सयकरमा॥ सबगिU सयलभ सब दिन सब देसा । सेवि सादर समन कलेसा॥ 6॥ ुकथ ुलौकिक िीरथरा“र । दे§ सl ¨रल पý»ंU पýभा“र॥ 7॥
guru pada raja mṛdu mañjula añjana, nayana amia dṛga doṣa bibhañjana. tehiò kari bimala bibeka bilocana, baranau ¡ rŒma carita bhava mocana.1. banda~~u . prathama mahīsura caranŒ, moha janita saṁsaya saba haranŒ. sujana samŒja sakala guna khŒnī, karau¡ pranŒma saprema subŒnī.2. sŒdhu carita subha carita kapŒsµu, nirasa bisada gunamaya phala jŒsµu. jo sahi dukha parachidra durŒvŒ, bandanīya jehi ò jaga jasa pŒvŒ.3. muda maṅgalamaya santa samŒjµu, jo jaga jaṅgama tīratharŒjµu. rŒma bhakti jaha¡ surasari dhŒrŒ, sarasai brahma bicŒra pracŒrŒ.4. bidhi niṣedhamaya kali mala haranī, karama kathŒ rabinandani baranī. hari hara kathŒ birŒjati benī, sunata sakala muda maṅgala denī.5. ba¢u bisvŒsa acala nija dharamŒ, tīratharŒja samŒja sukaramŒ. sabahi sulabha saba dina saba desŒ, sevata sŒdara samana kalesŒ.6. akatha alaukika tīratharŒµu, dei sadya phala praga¢a prabhŒµu.7.
Translations
English Translations
1
The dust of the Guru’s feet is a soft and agreeable, salve, which is ambrosia as it were for the eyes and remedies the defects of vision. Having brightened my eyes of discernment thereby I proceed to relate the story of Ýr¶ RŒma, which secures freedom from the bondage of mundane existence. First I reverence the feet of BrŒhma˜as, the very gods on earth, who are able to dispel all doubts born of ignorance. Then I make loving obeisance, in a polite language, to the whole body of pious souls, the mines of all virtues. The conduct of holy men is noble as the career of the cotton plant, the fruit whereof is tasteless, white and fibrous (even as the doings of saints yield results which are free from attachment, stainless and full of goodness). ( in the form of ginning, spinning and weaving) the cotton plant covers others’ faults and has thereby earned in the world a renown which is worthy of adoration. The assemblage of saints, which is all joy and felicity, is a moving PrayŒga (the king of all holy places) as it were. Devotion to Ýr¶ RŒma represents, in this moving PrayŒga, the stream of the holy Ga˘gŒ, the river of the celestials; while the proceeding of an enquiry into the nature of Brahma (the Absolute) constitutes the Sarasvat¶ (a subterranean stream which is traditionally believed to join the Ga˘gŒ and the YamunŒ at PrayŒga, thus accounting for the name ‘Trive˜¶’, which signifies a meeting-place of three rivers). Discourses on Karma or Action, consisting of injunctions and interdictions, have been spoken of as the sacred YamunŒ—a daughter of the sun-god in her angelic form—washing the impurities of the Kali age; while the anecdotes of Viƒ˜u and Ýiva stand out as the triple stream known as Trive˜¶, bringing joy and blessings to those who listen to them. Unwavering faith in their own creed constitutes the immortal banyan tree and noble actions represent the royal court of that king of holy places. Easy of access to all on anyday and at every place, this moving PrayŒga assuages the afflictions of those who resort to it with reverence. This king of holy places is beyond all description and supra-mundane in character; it bestows the reward immediately and its glory is manifest. (1—7)
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