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1070 * ŚR’ RMACARITAMNASA* taba munīsa raghupati guna gŒthŒ, kahe kachuka sŒdara khaganŒthŒ. brahmagyŒna rata muni bigyŒnī, mohi parama adhikŒrī jŒnī.1. lŒge karana brahma upadesŒ, aja advaita aguna hṛdayesŒ. akala anīha anŒma arµupŒ, anubhava gamya akhaṁḍa anµupŒ.2. mana gotīta amala abinŒsī, nirbikŒra niravadhi sukha rŒsī. so tai ò tŒhi tohi nahi ò bhedŒ, bŒri bīci iva gŒvahi ò bedŒ.3. bibidhi bhŒ¡ ti mohi muni samujhŒvŒ, nirguna mata mama hṛdaya ¡ na ŒvŒ. puni maiò kaheu¡ nŒi pada sīsŒ, saguna upŒsana kahahu munīsŒ.4. rŒma bhagati jala mama mana mīnŒ, kimi bilagŒi munīsa prabīnŒ. soi upadesa kahahu kari dŒyŒ, nija nayananhi dekhau ¡ raghurŒyŒ.5. bhari locana biloki avadhesŒ, taba sunihau ¡ nirguna upadesŒ. muni puni kahi harikathŒ anµupŒ, khaṁḍi saguna mata aguna nirµupŒ.6. taba mai ò nirguna mata kara dµurī, saguna nirµupau ¡ kari ha¢ha bhµurī. uttara pratiuttara maiò kīnhŒ, muni tana bhae krodha ke cīnhŒ.7. sunu prabhu bahuta avagyŒ kie¡, upaja krodha gyŒninha ke hie ¡ . ati saṅgharaṣana jau ¡ kara koī, anala praga¢a candana te hoī.8.
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1
Thereupon the great sage recounted with reverence a few virtues of Ýr¶ RŒma (the Lord of the Raghus), O lord of the feathered creation. But himself devoted to the knowledge of Brahma (the Absolute), and knowing me to be the fittest person (to be initiated into such knowledge), the enlightened sage began a sermon on Brahma, the unborn, the One without a second and without attributes, the Ruler of the heart (the inner Controller), incomprehensible, desireless, without name or form, attainable only through realization, indivisible and incomparable, beyond the mind and the senses, immaculate and indestructible, immutable, unlimited and all-blissful : “You are identical with the Brahma referred to above; no more difference exists between Him and you than between a sheet of water and the ripples on its surface: so declare the Vedas.” The sage instructed me in various ways; but the truth that the individual soul is identical with the attributeless Brahma did not appeal to my heart. Bowing my head at his feet I submitted again, “Kindly tell me how to worship the embodied Brahma, O lord of the sages. My mind takes delight in the worship of Ýr¶ RŒma even as a fish rejoiees in water; how, then, can it exist without it, O wise lord of the sages? Be gracious, therefore, to teach me the method whereby I may be able to behold the Lord of the Raghus with my own eyes. Having feasted my eyes on the King of AyodhyŒ I will then listen to your discourse on the attributeless Brahma.” The sage once more recited the incomparable story of Ýr¶ Hari; but demolishing the doctrine that the supreme Spirit does appear in an embodied form, he established the proposition that He is ever without attributes. Thereupon I would set aside the view that God is ever attributeless and establish with great obstinacy the doctrine that He takes an embodied form. When I thus entered into hot discussion with him, signs of resentment appeared on the sage’s person. Listen, my lord: insolence carried to an excess rouses passion even in the breast of an enlightened soul. Too much friction will produce fire even out of sandal-wood. (1—8)
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