चौ0—सôगUमSिम §िि बहžिा ु„ं˙Uा । दीप सि„ा सô§ परम पýचं˙Uा॥ ुािम ुनयभव सय„ सयपýकासा । िब भव मŒल भेद भýम नासा॥ 1॥ पýबल ुबिlा कर परिवारा । मôगU ुादि िम मिंU§ ुपारा॥ िब सô§ बय्ि पा§ '¡U`िुारा । 'Uर »हग¡U बा˘िU »ýंथि निLरुारा॥ 2॥ छôरन »ंýथि पाव `ौउ सôर्§ । िब यगU `ीव कहरिारथ गUôर्§॥ छôरि »ýंथि `ानि „»राया । बिघन ुनेक कर§ िब माया॥ 3॥ रि्ि सि्ि पýेर§ बगयU भार्§ । बय्िगिU लôभ दि„ावगिंU ुार्§॥ कल बल छल करि `ागिंU समीपा । ुंचल बाि बयÛावगिंU दीपा॥ 4॥ गUô§ बय्ि `ौउ परम सयानी । िि‹गU िन चििव न ुनगिUि `ानी॥ `ौउ िेगिU बिघाA बय्ि नगिंU बाˇी । िौ बगUôरि सयर करगिंU 'Uपाˇी॥ 5॥ ुावि दे„गिंU बिाय बयारी । िे गU˘िU देगिंU कपांU 'Uघारी॥ 6॥ `ब सô पýभं`न 'Uर »हग¡U `ार्§ । िबगिंU दीप बि‚यान बयÛार्§॥ »ýंथि न छŒUंिU मिंUा सô पýकासा । बय्ि बिकल भ§ बिाय बिासा॥ 7॥ बिाय समीर बय्ि कहरि भôरी । िेगिU बिˇि दीप कô बार बगUôरी॥ 8॥
sohamasmi iti bṛtti akhaṁḍŒ, dīpa sikhŒ soi parama pracaṁḍŒ. Œtama anubhava sukha suprakŒsŒ, taba bhava mµula bheda bhrama nŒsŒ.1. prabala abidyŒ kara parivŒrŒ, moha Œdi tama mi¢ai apŒrŒ. taba soi buddhi pŒi u ¡ jiŒrŒ, ura gṛha ¡ bai¢hi granthi niruŒrŒ.2. chorana granthi pŒva jau ¡ soī, taba yaha jīva kṛtŒratha hoī. chorata granthi jŒni khagarŒyŒ, bighna aneka karai taba mŒyŒ.3. riddhi siddhi prerai bahu bhŒī, buddhihi lobha dikhŒvahi ò Œī. kala bala chala kari jŒhiò samīpŒ, añcala bŒta bujhŒvahi ò dīpŒ.4. 1082 * ŚR’ RMACARITAMNASA* hoi buddhi jau¡ parama sayŒnī, tinha tana citava na anahita jŒnī. jau¡ tehi bighna buddhi nahiò bŒdhī, tau bahori sura karahi ò upŒdhī.5. indrī dvŒra jharokhŒ nŒnŒ, taha ¡ taha ¡ sura bai¢he kari thŒnŒ. Œvata dekhahi ò biṣaya bayŒrī, te ha¢hi dehi ò kapŒ¢a ughŒrī.6. jaba so prabhañjana ura gṛha ¡ jŒī, tabahiò dīpa bigyŒna bujhŒī. granthi na chµu¢i mi¢Œ so prakŒsŒ, buddhi bikala bhai biṣaya batŒsŒ.7. indrinha suranha na gyŒna sohŒī, biṣaya bhoga para prīti sadŒī. biṣaya samīra buddhi kṛta bhorī, tehi bidhi dīpa ko bŒra bahorī.8.
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English Translations
1
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 AvidyŒ (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 MŒyŒ, O king of the birds, finds her attempting to untie the knot, she creates many difficulties. She sends forth, brother, a number of ⁄Rddhis 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 been distracted by the blast of sensuality, who can light the lamp again as before? (1—8)
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