·SRI HARI
2
Witam
UR
Parbrahma Parr. Purushottam
Sri Swaminarayan Bhagwan

·역
:
Sixth and Present Acharya Shri Tejendraprasadji Maharaj

·LIFE-SKETCH OF THF AUTHOR I यद यद् विभूतिमत् सत्वं श्रीमजितमेव वा ।। तत् तदेवागच्छ त्व मम तेजोऽशसंभवम् ।। Lord Shri Krishna has said in the Bhagvadgita in the above versc 41 of Chapter 10 as under Whatsoever being there is, endowed with glory and grace and vigour, know that to have sprung from a fragment of My splendour The sun's rays descend on a heap of earth as well as on a diamond equally but those which descend on diamond shine forth brightly due to their multiplication in diamond because of the crystallike clarity and its own sincerity of reflecting them in many directions Similarly, the author of this volume Shastri Swami Shri Gopalcharınadasji Swami is a great saint with high-soaring 2dcalism coupled with holiness Highly revered and good guide Sadgurn Shastrı Gopalcharandasji Swami is born in Panasına village of Limbdı Taluka Shri Vaghjibhai of Patel community was full of love for religion and devoted to the path of devotion He was leading the path of duty with his devoted wife Ramba and a son was born to them on Monday the third day of bright half of the month of Magh in Samvat year of 1951 at 400 PM Immediately after the son's birth the mother left this world for residence in Akshardham, imperishable abode of the Lord At the very same time a son was born to Laxmiba of Brahmin community in the neighbourhood but the child expired soon after its birth and hence the son of Ramba with mother got the advantage of sucking the milk of Laxmiba and he began to grow under the nourishment of religious impressions (Sanskar) from the father Vaghjibhai Thc nourishing mother of the child Laxmibai's mother-in-law Ramabahen belonged to the school of Samkhyayoga She marked out the brilliance and susceptibility of the child to good inpressions and 1 ·11 much againt the will of Shri Vaghjibhai with a view to helping the child progress in religious matter sent the child to Sadguru Purani Swami Shui Ghanshyamjivindasji Swami of the famous Swami narayan temple of Muli in Jhalawar or the auspicious second day of the bright half of Magh in Samvat year of 1961 when the child was ten years old Due to good impressions (Sanskaras) of previous birth the child sincerely obeyed the orders of his Guru and earned Guru's grace by his sci vice Dahya Bhagat, as that was the name of the child, during the period of training was initiated into Diksha by His Holiness 1008 Acharya Mahara) Shri Vasudevaprasadzı on the auspicious day of 'Vasanta Panchami on the fifth day of the bright half of Magh of Samvat year 1962 and was renamed as Gopalcharanadasjı after initiation He started as a disciple, the study of the mother tongue and Sanskrit Sadguru Kunjiviharıdası Swami taught him the science of philology and Sanskrit language With a view to enrich his scholarship and better advancement in study he joined Sanskrit pathshala tcach ing Sanskırt studies at Ahmedabad temple and studied grammar etc, under the guidance of the head and Professor Tarkavachaspati (Doctor of philosophy in logic) Mahamahopadhayaya Shastri Girijashshankar He also learnt sc nous books like Siddhanta Kaumudi, text book of principles of grammar of Sanskrit compiled by Panını, the great Sanskrit Grammarian and Praudl Manorama Commentry on the text of Panını completely by the grace of Sadguru Swami Shastri Shri Dharmasvaroopadasji Swami, the disciple of Sadguru Rev Shri Ghnashyamijivandasji Swami of Limbdi staying with him when he was thus pas ing through study his father Shri Vaghjibhar who was displeased at Shri Swamiji s initiation (Diksha) was much worried about him and was trying to take him back to household life but by the grace of Swamiji he was fully protected against this by Shriji Maharaj Many a time he had confined himself in a small room for three or more days Inspite of such unusual situation he did not change his find and faced the situation with unffinching faith and courage When the difficulties like this became unbearable he reported the whoic matter to his Guru Purani Swami Ghanshyamjivandasji and requested him So the Master Guru requested Shriji Maharaj with a voice chocked by emotion and the miracle as mentioned below happened Respectable Vaghjibhai and his 10 1050 men wese waiting when they 97W two ferocious messengers of the lord of death (Yamadoot) He ·saw this and became so frightened that he began to perspire. Out of ſcar he began to remember Shriji when he saw again two saints with a divinc form. No sooner the saints appeared than the agents of death disappeared. On secing this miracle with his own cyes he was so niuch impressed that he submitted fully and finally to Shriji and making due recommendations, le for ever left this world while talking to his men. Shriji Maharaj appeared before Vaghjibhai at the time of his dcath. While his end was approaching, he said to his eldest son Ratnabhai, who was sitting nearby, "If you want to become happy you should get initiation and tread on the path of devotion of Swaminarayana. Saints lave come to take me with them, I am going." Talking thus lie left this mortal body and vent himself to the abode of the Lord. Ratnabhai performed ceremonies following the death like offering oblations to thc dead father, forcfather ctc., (Shraddha) and himself lcit the order of houscholders. Shri Ratnabhai came to Muli with 65 golden guincas. From there lic came to Ahmedabad for secing Rev. Swamiji and told cvcry. thing and became door-keeper (Parshad). The next day where he was present at Shrungar Arti (worship with lighted candles as symbol of intensc devotion or passion for love to Lord) after adorning with ornaments idols of Slui Nama-Narayana Dev then lic saw light of Mangala Arti worship with candle lights when the Lord is awakened in the morning and also saw the saints and devotccs (Satsangis) with full of light) and becamc dceply imp. ressed. He saw the Murti full of light for no less than 24 hours. Attracted by this indescribablc plicnomenon, lic too submitted once for all to Shriji and canic back to Muli. As he was so ordered by his Guru hc gave away the golden coins to Shri Radhakrishnadeva bccause he was initiated into Blizgavati Diksha and was renamed on initiation as Dhyani Krishnaprasad Dasji. As he was fully devoted with single-minded attention to serve his Guru, hc caricd grace fron the stints, achieved full concentration of mind and carned famc in Satsang (the order of devotees of Swaminarayana is known as Satsang or attached to the Ultimate Truth ). Whoever came in touch with him whether saint or a follower of the path of libera. tion always attained poice of the highest order. Jany devotees lave fulglled thcir desires by thic grace of Dhyani Swami. Once upon a time Sadguru Shri Ghanaslıyamjivandasji Swami wished to listen to the story of Shrimad Bhagvatam and hence Rev.

·Gopalcharandasjı began to tell the story from the 2nd day of the bright half of Vagh On the congregation on 5th day known as Vasant Panchami (spring festival starts from this day) the religious head Acharya Maharaj 1008 Shri Vasudevprasıdji came from Ahmedabad Thousands of devotees of Shri Harı along with saints and Satsangıs were as it were immersed in the constant flow of the art of story-telling of Rev Shastri Swami On seeing this Rev Acharya Maharaj was extremely pleased He introduced Sadguruvarya Mahant Shri Harinarayandasji and store-keeper Shri Aksharajıvanadassi Swami and Shri Chhaganlalbhai and others to Rev Acharya Maharajashri and conferred grace on them Rev Acharya Maharajashri was immensely graceful to Swami Due to his holy wish, Swami Shri turned day by day to the bright career At the instance or order of Rev Acharya Maharajshrı he learnt more from Pandit Murlidhar Mishra of Patna and devoted the whole his life to learning illustrating thereby the saying "Sa Vidya Ya Vimuktaye", learning is that which leads to liberation He became famous in both the regions and attained accomplishment He spread Satsing movement in princely States and made cach one of them to devote to Satsang by earning love and praise from Sayala Thakor Saheb Shri Madarsinhji, Limbdi Thakore Saheb Shri Daulatsinhji and the prince of Dhrangadlıra Shri Ghanshyamsinhji Saheb and others At the advice of the King of Dhrangadhra Shri Ghanashyamsinhji Saheb and the Magistrate Shri Chhotalalbhar Joshi Saheb H H Achraya Maharaj Shri 1008 Devendrapradji Maharaj graced Shri Goplcharandasji Shastri with the appointment in service of the temple of Shri Charadva on the seventh day of the dark half of Falguna in Samvat year of 1996 At that time the temple of Charadva was in a pitiable condition Every Satsangi and saint knows it It was very difficult to Rey Swami and his co workers who had unted big princely States, enjoyed the company of singers of classical music and learned saints with their generous hospitality had to pass through these difficult condition but without being diffident or discouraged, all of them pressed themselves in the service of Shri Harikrishna Maharaj, Radhakrishnadev and Shri Ghanshyam Maharajshri with pure heart and devotion Rev Swamiji's favourite disciple Music Master Jagat. run it ·V pavandasji Swami wliosc lioliness cxpertised in classical music and Satsang with a pure crystal-clear devotion made a beginning to senc the temple and the flow of Satsangis started for Dharshan. On 7th day of the brighit half of Chaitra of Samvat year 1997 thc Maharani Sahcba of Alvar came to Charadra with her grand retinuc. Along with her came also His Holiness 1008 Acharya Maharajashri Devendraprasadji Maharajshri and the King of Dhrangadhra Shri Ghanashyamsinhji and others. A wave of plcasure spread through and since that day onwards the wholc atmospherc has been surcharged with delight as if Laxmiji, the goddess of wealth, came here in human form and lakhs of Rupees have been poured in the temple service. There is electricity, water tanks, gaushala (cow-shed), tlic guest housc for Haribhaktas, devotees of Hari) oil paintings, ornaments for Thakur, the Lord in Nij.Mandir, tlic room where the statue is installed, fixing marbles on the floor surrounding the temple garden, big well-machinc for putting.water out of it ctc. All these works were donc not out of donations but through the sense of service Pleased by the servicc rcndcrcd to the incoming and outgoing Haribhaktas, H.H. Acharya Maharaj Shri Devendraprasadji Maharaj inspite of his being the licad saint of Charadva invited him to assume Mahantship of Alimedabad and appointed him as such on the 10th day of the dark half of Kartik of Samvat year 2010 j.c. 30-11-53 by his letter bearing outward No.486-53. This is thc real proof of Rev. Swami's cllicicncy, holiness, learning and devotion to servicc. His company of the saints is comprised of many out of whom the following are to be mentioned: Sadguru Swami Shri Bhudharcharandasji Shiri Devanandandasji Shri Madhavcharandasji Shri Ramachandasji Swami Shri Nivasdasji Premjis andasji Haripriyadasji Radhakrishnadasji Tadrupaprasaddasji Devaprasaddasji Jayprakishdasji Aaliapurushdasji Shyamsunderdaaji Gosidnprasaddasji Suryawakuhiroji P.1, l'aishid Jetha Bhakta and othar Tyagt mrmlors arc his circlc of followers. 10 10 .) 31 11 11 IT . anio, ·vi Rev. Swami is today 78 years old and yet his daily routine of work is intact. He gets up at 4 A.M. in the morning, after finishing bath, daily prayer, sandhya etc., he comes to the temple and prepares sandle-pastc, performs Abhishek (pouring water on Murti etc.,) offers sandlc paste, Tulsi flower etc., looks after Haribhaktas and their requirements continuously day in and day out. This can be verified from those who stay with him and witness with their own eyes. Everyday thousands of Haribhaktas and Satsangis pour in for his company. Whocver comes even at any odd time is served with tea, breakfast etc., under his supervision. At times he arranges for tour for a fortnight or a month. He along with P.B. Sheth Shri Chlıotalalbhai of Kadi, Soni Dhirubhai of Vaghodia, Patel Chhaganlalbhai of Anand and other Haribhaktas moves in cars from village to village, convinces the seekers after liberation about perfectness of Purushottam Shri Swaminarayana Bhagavan, give them vows and turns them into real Satsangis. He has liberated thousands of human-beings from bad habits like drinking winc, theft, smoking, addiction to tea etc., and have asked them to adhere to the path of worship, follow the rules of religious disciplinc, to repeat the names of Shri Hari, to practisc rightcousness etc., daily and have really turned their lives to improvement. I am in service of Rev. Swami for the last thirty-three years and am an eyewitness to everything mentioned as above. The only objective of his activities is to speed up Satsang movement and to earn blessings from Shriji and Rev. Acharya Shri thereby pleasing them with scrvice. He fulfills inner desires of many Satsangis and irrespective of caste, creed or opinion whoever approaches him finds abundant peaco and returns with utmost satisfaction by leaving aside egoism and filling himself with virtues. Sadguru Nishkuanand Swami Mas written (Saint is one who transmits peace to other ) "Shanti pamade tene saint hahiyare" According to this saying by describing the life-sketch of such saints in nut shell or briefly, I feel myself utmost satisfaction and peace, Servant of Satsang Purani Devanandandas's Jay Shri Swaminarayana Samavat year 2028 Shri Krishna Jayanti Charadya

·Temel
Shri Gopalcharandas Shastri
Death
Birth
29-1-1895
10-3-1978

·11 IN MEMORIUM Death of a great lcarned sajat, famous like a Yugapurush, of Shri Swaninarayan sect) Thc Mahant (Head of a Religions Sect) of ancient temple of Muli of Shri Swaminarayana, a votary of the welfare of people, a great religious preacher, a highly pious and learned scholar lile an Yugapurush Rev. Shastri Gopalcharandasiji passed away prayerfully on 10-3-78 at Surendranagar, leaving behind him his memory among thousands of his devotees. Thousands participated in his funeral procession and had the glimpsc (Darslian) of his last mortal remains. The whole of Swaminarayana sect was drowned into a deep ocean of sorrow owing to the death of this ideal pious saint. This Yugapurush and a great scholar as well as saint was born in Panasina village of Limbdi Taluka in Patel conmunity on the third day of Magh of Samvat year1951. His orignial name (of Purvashram or prior life) was Dahyabhai. Because of his pious Sanskaras of previous birth he, at the age of 10 years on the 5th day of Magh of Samvat ycar 1962 was initiated into Sanyasa (life of a mendicant) by the Head of the Sect Acharya Maharaj Shri Vasudevaprasadji at Muli and was renamed Gopalcharandasji. After taking Diksha (initiation), he studied Sanskrit grammar and other religious Scriptures and attained deep religious Inowledge. He then decided to serve the Sampradaya by culcivating virtues like pity, forbearance, purity and doing the good to others and to preach as well as propagate religious ideas among adherents of Sampradaya. While alive, he remained as a Head (Mahant) of the famous Shri Swaminarayana temple of Charadva in Halvad taluka for 36 years and reconstructed the temple there which was almost in shambles into modern air-conditioned onc, brought back the ornaments of the temple which were in the custody of Thalore of Charadva and which Thakore of Charadva had sent to "Kutch. Naresh" (the King of Kutch). Hc, impressed the prince of Kutch Shari Aadhavsinhji by his scholarship and spiritual powers and brought back thic ornaments after 45 years. He also converted the prince of Kutch by preaching him the true religion. He also brought back to religious ſold the prince of Dhrangadhra Shri vii ·V111 Ghanshyamsinhji, the queen of Alvar, the prince of Sayala Thakore Saheb Shri Madarsinhji, prince of Limbdi Thakore Saheb Daulatsinhji and many other princes of Rajasthan and Saurashtra by preaching them learned spiritual discourses and turned them to do good to their people He, by his generous and pious attitude did many good works like bulding Shri Swaminarayan Talyka School of Charadya He contributed lakhs of rupees to Sahajanand College of Ahmedabad, made others also contribute and thus during his life-time contributed freely to many useful activities like schools, colleges, hospi tals etc conducive to the general welfare of the people He also used his spiritual powers for relieving the suffering of those who approached him zad iequested him He turned the petty village of Charadva by his pious activities and yirtues like pity, forbearance, charity of hcart and mind, into a place of pilgrimage Day in and day out he moved among people from place to place to turn them to religious and virtuous life preaching them both by precept and practice He also served Shri Swaminarayan temple of Ahmedabad as the Mahant by his valuable scholarly and deeply religious discourses Duc to his social and religious activities, he was again appointed as Mahant of Muli temple by Acharya Shri Muli is the temple where he was given Diksha (initiation) He served the Mul temple till the last day of his life even at the cost of his personal comforts and took last breath while serving people India is the land of saints who wherever there is a social and religious crisis come into existence They never remain confined to the limitations of space and time but always think of the good of all creatures, human as well as subhuman. They teach us to be merciful to the poor and the down trodden They preach non violence, abstinence and other vi They live thes principles first in their life and then preach them to the people and hence time and again we get demonstration of Dharma, Artha, Kama and Moksha, four noble Purusharthas or goals of Indian lưfe Such noble saints enrich the national life by their penance, non attachment and love Indian life is full of such ideals because of her saints who have taught her these ideals The saints mould our character and make ufe livable because, their life underlines the substance of Sanskrit saying Viradapı hathorani mruduni kusumadapı" the hearts of the saints are harder than the thunderbolt (of Indra) but gentler than a tiny flower They have their hearts harder than the hardest ic thunderbolt (vajra for the welfare of the people but they are gentler than the tiny flower in showing their compassion and love to others Rev Shastrı Swim Gopaldasji lised a unique life of 1 Yugapurush (the moulder of an er) by spending it in the activities of doing good to otlicts and by its holiness His Aksharnivas (death) ·1X more has become the cruse of deep shock to the religious people because now the saint like him who was of generous character, full of forbearance, ideal and lioly will no be available A Dharma Parayana (Reading of Scriptural texts) and Yajna (sacrifice) was arranged from 14 4 1978 to 20 4 1978 to commemorate his memory by religious community in Muli temple in which religious people were invited to participate and pay homage to him ·SHRI HARI VAN VICHARAN KAVYAM. PART-II • . . Canto 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 Pages 1. 10 11- 18 19- 36 37. 49 50- 59 60. 72 73- 86 87-100 101-126 127-140 141-154 155-166 167-176 177-186 187-196 197-204 205-214 215-232 233-244 245-254 255-268 269-276 277-285 286-291 295-300 301-312 313-324 325-334 .

·॥श्रीशाय नमः। द्वाविंशः सर्गः +रक्षोमोक्ष उदाहृतोऽस्य च पुरा जन्मार्थना भूपते- विप्रोदीरितशाप इत्यथ वरः सेवाप्रियः सोऽभवत् । श्रीरगेऽप्यगमत् स सेवकरामोऽभूद् विष्णुकाञ्ची गतः पश्चाद् भूतपुरी स रंगनगरं द्वाविंशकेऽस्मिन् कथा ॥४३॥ CANTO XXII In are XLIII this twenty-second canto narrated the emancipation of the demon, the account of his previous birth, the appeal to the king (of Bengal), tlic curse uttered by the brahmın (Mukund) and also the boon (given by Jayadeva), herein is also related how the Lord vouchsafcd help to Scvalarama, how He went to Srirangapattam and how, leaving Vishnukanchi, Sevalarama betook himself to Bhuta-puri, when the Lord left for Sriranga इति सश्राव्य सिद्धान्त विष्णुकाञ्ची जगाम ह । ततो गच्छन् महारण्ये ददर्श राक्षस हरि. ॥१॥ (1) Aftcı evplaining the doctrines (of the Swaminarayana scct) the Lord Hari proceeded to Vislinuhanclu and on his way I deinon in the vist forest San एकाफिन तमासीन फरभाव भयावहम् । पूर्वसुकृतपुञ्जन पदो मूनि जधान स ॥२॥ + Slundula Vikridit II -1 ·श्रीहरिवनविचरणकाव्ये (2) While that fearsome and brutal demon sat all by himself, the Lord hit him on his head with His foot, as a reward of the accumulated good deeds of that demon's previous birth. भगवच्चरणस्पर्शाद धूताघो दिव्यदेहभृत् । स्वस्थश्च श्रीहरि प्रेम्णा तुष्टाव प्रांजलिबहु ।।३।। (3) As his sins were shaken off by the touch of the Lord's foot, the self-possessed demon assumed a divine form and devoutly culogised Lord Hari with folded hands. शुभसंस्कारिभक्तानां किंचिन्मोहवतां भुवि । मोक्षाय जनिमापन्नः स्वेच्छया भक्तवत्सला ॥४॥ (4) "Indulgent to Your devotees, O Lord! You are born on this earth by Your own will, for the emancipation of your slightly infatuated yet pure and virtuous devotees, अजितः सर्वदा सर्वस्त्वद्भक्तः सुकृतात्मभिः । सुजयो वर्तसे नित्यमेपास्ति प्रभुता तव ॥५॥ (5) Although ever invincible, you are always easily won over by all your righteous devotees. That, indeed, is your magnanimity. नेति नेति च वेदा ये नायान्ति पारमच्युत । भवल्लीलासमुद्रस्य कः क्षमोऽहं वृषात्मज ॥६॥ (6) O Permanent One, even the Vedas speak of You as 'Not this' 'Not thus', since they cannot fathom the ocean of Your Cosmic Sport (Lila). Who am I, then, to grasp it, O, Offspring of Dharma? त्वत्प्राप्त्य साधकाः केचिज्जपयज्ञवतानि च । दानं तपश्च योगं च स्वाध्यायं चक्रुरादरात् ॥७॥ (7) To realize Your nature some devotees respectfully mutter incantations, some perform sacrifices, some practise austerities, some resort to meditation while some study the Vedas.

·द्वाविंशः सर्गः
अन्तरायर्हता नूनं विरला यान्ति धाम ते ।
दुःसाध्यः साधनैरेवं सुसाध्यो भक्तियोगतः ॥८॥
(8) Yet a few indeed reach Your abode, defeated as they
are by impediments. Thus though difficult to obtain by austere
means, You are easy to get by means of Devotion.
एतावद् भक्तवात्सल्यं भवतो भुवनेश्वर ।
अजन्मा जन्म सम्प्राप्य भक्तभाववशानुगः ॥९॥
(9) So great is Your affection for Your devotees, O Lord
of the Universe!, that overwhelmed by their devotion You in-
carnate Yourself (on this earth) though You are the Unborn.
कुर्वाणश्चरितान्यद्धा धर्मभक्तिविवृद्धये ।
ददासि दर्शनं पापोत्सादनं मुक्तिदं भुवि ॥१०॥
(10) You indeed accomplish various feats for augmenting
religious worship, and give them Your august audience which
cxterminates thcir sins and secures them salvation.
भक्तिरेव त्वदीया स्यान्मम जन्मनि जन्मनि ।
साधनेपूत्तमं यत्तु निष्कामं त्वदुपासनम् ॥११॥
(11) May I have sole devotion for You, in every birth, for
this offering of dispassionate worship to You is the highest of all
spiritual means".
प्रसन्नो भगवांस्तस्मै प्रोवाच मधुरं वचः ।
राक्षसी योनिमापन्नः केन दोपेण तद् यद ।।१२।।
(12) Pleased with him, the Lord addressed thcsc agrccable
words to him, "Tell mc by what blemish were you born as a
dermon?
त्यक्त्वा देहं पुनः प्राप्तो दिव्यरूपं मनोहरम् ।
यूहि तत्कारणं सत्यं श्रुत्वोवाच सगद्गदम् ॥१३॥

·श्रीहरिवनविचरणकाव्य (2) While that fearsome and brutal demon sat all by himself, the Lord hit him on his head with His foot, as a reward of the accumulated good deeds of that demon's previous birth. भगवच्चरणस्पर्शाद् धूताघो दिव्यदेहभृत् । स्वस्थश्च श्रीहरि प्रेम्णा तुष्टाव प्रांजलिर्बहु ॥३॥ (3) As his sins were shaken off by the touch of the Lord's foot, the self-possessed demon assumed a divine form and devoutly eulogised Lord Hari with folded hands. शुभसंस्कारिभक्तानां किचिन्मोहवतां भुवि । मोक्षाय जनिमापन्नः स्वेच्छया भक्तवत्सलः ॥४॥ (4) "Indulgent to Your devotees, O Lord! You are born on this earth by Your own will, for the emancipation of your slightly infatuated yet pure and virtuous devotees. अजितः सर्वदा सर्वैस्त्वद्भक्तः सुकृतात्मभिः । सुजयो वर्तसे नित्यमेपास्ति प्रभुता तव ॥५॥ (5) Although ever invincible, you are always easily won over by all your righteous devotees. That, indeed, is your magnanimity. नेति नेति च वेदा ये नायान्ति पारमच्युत । भवल्लोलासमुद्रस्य कः क्षमोऽहं वृषात्मज ॥६॥ (6) O Permanent One, even the Vedas speak of You as 'Not this' 'Not thus', since they cannot fathom the ocean of Your Cosmic Sport (Lila). Who am I, then, to grasp it, 0, Offspring of Dharma ? त्वत्प्राप्त्यै साधकाः केचिज्जपयज्ञनतानि च । दानं तपश्च योगं च स्वाध्यायं चक्रुरादरात् ॥७॥ (7) To realize Your nature some devotees respectfully mutter incantations, some perform sacrifices, some practise austeritics, some resort to meditation while some study the Vedas.

·द्वाविंशः सर्गः अन्तरायहता नूनं विरला यान्ति धाम ते । दुःसाध्यः साधनैरेवं सुसाध्यो भक्तियोगतः ॥८॥ (8) Yet a few indeed reach Your abode, defeated as they are by impediments. Thus though difficult to obtain by austere means, You are easy to get by means of Devotion. एतावद् भक्तवात्सल्यं भवतो भुवनेश्वर । अजन्मा जन्म सम्प्राप्य भक्तभाववशानुगः ॥९॥ (9) So great is Your affection for Your devotees, O Lord of the Universc!, that overwhelmed by thcir devotion You incarnate Yourself (on this earth) though You are the Unborn. कुर्वाणश्चरितान्यद्धा धर्मभक्तिविवृद्धये । ददासि दर्शनं पापोत्सादनं मुक्तिदं भुवि ॥१०॥ (10) You indced accomplish various feats for augmenting religious worship, and give them Your august audience which cxterminates their sins and secures them salvation. भक्तिरेव त्वदीया स्यान्मम जन्मनि जन्मनि । साधनेपूत्तमं यत्तु निष्कामं त्वदुपासनम् ॥११॥ (11) May I have sole devotion for You, in cvery birth, for this offering of dispassionate worship to You is the highest of all spiritual means". प्रसन्नो भगवांस्तस्म प्रोवाच मधुरं वचः । राक्षसों योनिमापन्नः केन दोपेण तद् वद ॥१२॥ (12) Pleased with him, the Lord addressed these agrecable words to him, "Tell mc by what blernislı were you born as a clcmon? त्यक्त्या देहं पुनः प्राप्तो दिव्यस्पं मनोहरम् । यूहि तत्कारणं सत्यं श्रुत्योवाच सगद्गदम् ।।१३।।

·४ श्रीहरिवनविचरणकाव्ये सर्वज्ञोऽस्ति भवान् साक्षान्निर्गुणः प्रकृतेः परः । करामलकवत्सर्व पश्यति विश्वभावन ॥१४॥ (13-14) Tell me frankly the reason why you cast off that devilish frame and assumed this landsome and divine form?" After hearing this the sobbing demon replied in a choked voice; "0 Creator of thc Universe! You are Yourself the Omniscient One, free from the triple qualities, and above Maya. You can see the whole world like a myrobalan fruit in in the palm. निदेशाद् भवतो वच्मि वृत्तान्तं मम सर्वशः । बंगालाख्ये प्रदेशे च पुरासं नृपतिहहम् ।।१५।। (15) At your behest I shall completely relate my account: of yore I was the ruler of the country called Bengal. राज्ये मे जयदेवस्य विप्रस्य कन्यका वृता। मुकुन्दाण्यस्य पुत्रेण धर्मशास्त्रानुसारतः ॥१६॥ (16) In my kingdom the daughter of a brahmin, Jayadeva Lawfully betrothed to the son of one Mukund. वाग्दानात् पंचमे वर्षे शीतलारोगतः शिशुः । अन्धो जातः कर्मदोषानिन्दितः करपीडने ॥१७॥ (17) As a consequence of some previous misdeed the child became blind due to small por in the fifth year after the betrothal and was disqualified for the marriage. जयदेवेन नो दत्ता स्वकन्याऽधवराय च । मुफुन्दो मां समागत्य ययाचे स्वसुताय ताम् ॥१८॥ (18) When Jayadeva did not give his daughter in marriage to the blind suitor, Mſukunda approached me and beggcd of me to marry that girl to his son.

·द्वाविंशः सर्गः
तयोायमथालोच्य जाड्यान्मे निर्णयः कृतः ।
नो देयान्धाय कन्या सा श्रुत्वा शापं ददौ रुषा ॥१९॥
(19) While dispensing justice in their case, duc to my
stupidity, I decided that the maiden should not be married to
the blind suitor. Hearing this decision the angry Mukunda
cursed mc.
नष्ट मृते प्रवजिते क्लीवे च पतिते पतौ ।
पञ्चस्वापत्सु नारीणां पतिरन्यो विधीयते ॥२०॥
(20) A second husband is prescribed for a woman in the
following five calamitous circumstances viz. (a) when the hus-
band has run away, (b) when the husband is dead, (c) when
the husband has become a reclusc, (d) when the husband is
impotant and thc husband has become an out-caste.
मुकुन्दो मे ददौ शापं राक्षसो भव भूमिप ।
लज्जितो दुःखितोऽपश्यं जयदेवद्विजाननम् ॥२१॥
(21) Mukund, thereforc, cursed me saying,
"Oking, may
you become a demon.” Ashamed and unhappy I looked at the
face of Jayadeva, the other brahmin.
सदयो मां वरं प्रादाच्छोहरेः संगमस्तव ।
भविष्यति महारण्ये तस्यांध्रिस्पर्शनात् किल ॥२२॥
पूर्वजन्मस्मृति लब्ध्वा तत्संपर्कहतांहसः ।
प्राप्तदिव्यशरीरस्य भविता गतिरुतमा ॥२३॥
(22-23) Inspired by mercy he gave me a boon saying, 'You
will mect Lord Hari in an immense forest and by the touch of
His foot you will, of coursc, regain thc memory of your past life,
your sins will be cxterminated by His contact, and assuming a
divinc form you will obtain the highest bcatitudc.'
राक्षसदेहमासाद्य नव मासा गता बने ।
अनुज्ञां देहि मे नाथ तथा फुर्यामतन्द्रितः ॥२४॥

·६ श्रीहरिवनविचरणकाव्ये (24) Nine months have elapsed in the forest, since I got the form of a demon. Command me, O Lord, that I may act accordingly without indolence. बहवो राक्षसा ह्यत्र स्थिताः स्थानान्तरं गताः । एकेन वसता त्वेको ब्राह्मणो भक्षितः क्षुधा ॥२५॥ (25) Numerous demons staying here have left for some other place, while living all alone, once due to hunger, I ate up a brahmin. तेन पापेन पापिष्ठो दुर्बुद्धिरधमाधमः । भवतो दर्शनात् स्पर्शात् कृपया ह्यभवं शुचिः ॥२६॥ (26) Though most felonious, wicked and utterly wretched due to this sin, I am purified by seeing and touching You and by Your grace. भवदीयांत्रिसेवायां वर्तते मानसं मम । तेन मोक्षाधिकारी स्यां श्रुत्वा प्रत्यवदद्धरिः ॥२७॥ अधमोद्धरणे शक्तो दयां कृत्वा वरं ददौ । देशे सौराष्ट्र के वाला-जयत्पुरनिवासिनः ॥२८॥ जात्या फाठिबसीयस्य कुले जन्म धरिष्यसि । रता-नाम्ना प्रसिद्धस्य संगमो भविता मम ॥२९॥ मभक्ति विवधन नित्यं मोक्ष प्राप्स्यसि निश्चयम् । इति तं हर्षयन्नग्ने प्रचलन वर्मनि हरिः ॥३०॥ (27-30) My mind is focussed on the worship of Your feet. May I, therefore, be entitled to salvation, Hearing this the Lord replied, and competent to regencrate tiic abject He mercifully gave him a boon viz. 'You will be born in the family of Basiya Kathi in Vala Jetpur of the Saurashtra Country. Known by the name Rata you will meet me there, and worshipping me daily you will certainly obtain eternal emancipation. Gladdening liim in this manner, Lord Hari proceeded forward.

·द्वाविंशः सर्गः साधोः सेवकरामस्य संयोगः समजायत । अतिसाराल्यरोगेण पीडितस्याभवत् तथा ॥३१॥ (31) And on His way he came upon a sage named Sevakarama who was suffering from a disease known as dysentery. सेवां बहुविधां चक्रे वित्तयुक्तस्य वणिराट् । कृतघ्नो निर्गदो जातो ददावन्नं न वणिने ॥३२॥ (32) The chief of the ascetics tended that wealthy man in various ways When he was cured of the illness the ingrate Sevakarama did not give any food to the Ascetic. विश्लिष्ट श्रीपतेर्यातो भूतपुर्या स्वकं गृहम् । नीलकण्ठोऽपि श्रीरंगक्षेत्रमेको जगाम ह ॥३३॥ (33) Separated from the Lord of Wealth, Sevakarama set forth for his home in Bhutapuri. The Lord Nilakantha too went all alone to the sacred town of Sriranga. स्वकीयस्थानगः साधुः पुनारोगयुतोऽभवत् । न प्राप्य सेवनं सम्यग् यथा वणिकृतं तदा ॥३४॥ स्वशिष्यानाह दुःखा? वर्णिसेवामनुस्मरन् । न दतं बत स्वल्पं वै स्वामिनेऽन्न कदापि च ॥३५।। दृश्यतां दुष्टता मे यन्मोक्षदं वणिनं मुदा । न नतो नव भोज्यादि दत्तं मूढधियाप्युत ॥३६॥ (34-36) The sage was again attacked by the ailment after he reached his native land and when he did not get the proper carc as was bestowed on him by the Ascetic, he recalled thic trcatment received from him and writhing in anguish hc said to his disciples "Alas! Never did I give even a little food to the Master. Sec how wicked I am that due to my stupidity I neither adored nor cien gave food to the Ascctic who gladly rclicval iny affliction.

·८ श्रीहरिवनविचरणकाव्ये अशक्तो मर्तुकामोऽहं किं कुर्या तस्य सेवनम् । अद्य प्रभृति तच्छिष्या भवेयुर्यदि संगताः ॥३७॥ सुसेव्यो ह्यन्नपानास्तेन प्रीतो भवेद्धरिः । विलय्येवं वहून वारान् देहान्ते ध्यानतो हरेः ॥३८॥ झोझराख्ये स हि ग्रामे संजातः क्षात्रवंशतः । खोडाभाईति नाम्ना च भक्तश्रेष्ठो बभूव ह ॥३९॥ (37-39) When I am so infirm and just about to die, how can I serve Him But from to-day, all of you be His disciples and if at all you meet Him, He should certainly be very well attended upon with food, drinks etc., so that Lord Hari may be appeased. Lamenting thus time and again and constantly thinking of Harı at the time of death, he was reborn in the warrior caste in a village called Jhinjhar and became indeed, an excellent devotee of the Lord, and was called Khodabhai. न दत्तं दानमन्नस्य पूर्वस्मिन जन्मनि कदा । ततोऽस्मिजन्मनि नैव मिलितं पूर्वभोजनम् ।।४०॥ (40) As he never gave food to anyone in the previous birth so he did not at all get enough food in the next birth. सत्संगे जन्मयोगेन भगवद्भक्तिसाधनात् । ज्ञानवैराग्यसंयुक्तो हरेर्धाम जगाम ह ॥४१॥ (41) As he was lucky to be born among the followers of Satsanga and was endowed with knowledge and renunciation due to his devotion for the Lord, (after dcath) he went to the abode of Lord Hari + धारातीर्थे धरणिपतयः साधवो जानतीर्थे विधातीय प्रथमवयसः पितृतीर्थे सुपुत्राः । गंगातीर्थ विगतवयसो वानतीर्थे धनाढ्याः सेवातीर्थे सरलहदयाः फल्मर्प क्षालयन्ति ॥४२॥ + Mandakranta ·द्वाविंशः सर्गः (42) Mountains wash their dirt off in the holy waters of heavy showers, the virtuous get rid of their ignorance in the holy waters of knowledge, the young pupils eschew their failings in the holy shrine of learning, dutiful sons alone for their lapses at the holy shrine in the form of their parents, the aged expiate their sins in holy waters of the Ganges, the affluent purify themselves of their filth in the waters of liberality. Whereas thc people with guileless minds rid themselves of their slips in the holy water of benevolent service. + दयालुर्दीनेषु द्रविणरहितेषु प्रियसखा सुधाधारो नित्यं दलितजनपुंजे सुफलदः । मुमुक्षूणां भक्तिप्रवचनपटुर्मुक्तिरसदो शपायान् मां पायाद् भवभयवितानान् मखपतिः ॥४३।। (43) May He, who is merciful to the wreteched, who is a loving friend of the impecunious, who always showers nectar on the hosts of the downtrodden and yields pleasant rewards on them; wlio, the adept in expounding Devotion, bestows the plcasure of final emancipation on those who strive for liberation, and who is the Lord of yajna, protect me from thc hindrance of immcnsc fear of mundanc cxistence. इति श्री स्वामिनारायण भगवच्छिण्य ब्रह्मानन्दशिष्य परम्परागत- श्री गोपालचरणदासशास्त्र विरचिते श्रीहरिवनविचरणकाव्ये द्वाविंशः सर्ग: ॥ Here ends thic Twenty-Second Canto of the Poem 'Shri Hari Vana-Vicharana', composed by Shastri Slıri Gopalacharanadasaji, the disciple of Swami Shri Ghanasyamajıvanadasaji descended in the line of pupils of Swami Bralımananda, thc pupil of Lord Shri Swaminarayana. + Sluklarını

·१०
श्रीहरिवनविचरणकाव्ये
विष्णुकाञ्चिनिवासिराक्षसाऽऽविर्भवोत्तररताबसीयकः ।
सेवकोऽपि वरलाभतो हरेजतिखोडइति सोऽवतादिह ।।४४।।
XLIV The appearance of the demon residing in Vishnukanchi,
his rebirth as Ratabasiya (by Hari's grace). Sevakarama too
was born as Khoda, due to the boon given by Lord Hari. May
He protect me in this world.
Rathoddhata
इति द्वाविंशः सर्गः
: END OF CANTO XXII :

·।। श्रीशाय नमः ।। त्रयोविंशः सर्गः +त्रयोविंशे सभायां श्रीरंगक्षेत्रे दिदेश सः । भक्तियोगेन श्रीशस्य दर्शनं जायते स्विति ॥४५।। CANTO XXIII XLV In the twenty-third canto, the Lord taught in thc concourse in Srirangakshetra, that the Lord of Lakshmi can indeed be realized by the application of Devotion. इत्येवं मोक्षदातारं श्रीरंगे वीक्ष्य सज्जनाः । वणिवेषधरो देवो ह्यागतो वेति संजगुः ॥१॥ (1) Having thus beheld the bestower of Salvation in Sriranga, thc wise spoke to each other wondering if it was a god who had come in the guise of an ascetic. मुमुक्षूस्तत्र तान् दृष्ट्वा सभायां संस्थितो हरिः । उपदेशं ददौ प्रीत्या कामदं मोक्षदं नृणाम् ॥२॥ (2) The Lord Haii presented Himself in the congregation and as He saw the people aspiring for final bcatitude, Hc gavc tlıcm a scrmon that would fulfil their desires and cnsurc them salvation. सभ्याः शृणुत मे वाक्यं महाभाग्येन लभ्यते । मानु जन्म मोक्षकसाधनं देवदुर्लभम् ॥३॥ + Anushtupa

·१२
श्रीहरिवन विचरणकाव्ये
(3) O people assembled here! listen to my words, it is
difficult even for the gods to be born as human beings, for
that life is the sole means for salvation and can be obtained
by the lucky only.
सम्प्राप्य तादृशं जन्म वृथा त्यजति मानवः ।
विषयक सुखासक्तो नात्मानं मोचयेद् भवात् ॥४॥
(4) It after obtaining such a rare life, a man, solely
attached to sensual pleasures, allows it to fiítter away in vain,
he fails to emancipate himself from the mundane esxistence.
सुखं वैषयिकं यत्तु स्वर्गे लोके रसातले ।
स्वल्पकालं तथा नैव शाश्वतं वर्तते किल ॥५॥
(5) Sensual pleasure both in the etherial and in the
terrestrial worlds is ephemeral and it never lasts for ever.
नश्वरं सर्वमालोच्य संत्यज्य सौख्यवासनाम् ।
ज्ञानवैराग्यसम्पन्नो भक्त्या मोक्षमवाप्नुयात् ॥६॥
(6) He alonc may achieve salvation who considers every-
thing to be evanescent, who shuns the lust for pleasure and
attains knowledge and self-denial.
अन्यथा स्वान्तकाले च चिन्तया च भयप्रदम् ।
सौख्यप्राप्त्य कृतं पापं मृतो याति यमालयम् ॥७॥
(7) On the contrary a sin committed to gratify the senses
inspires a man with fear and if he thinks of it when the end
is near, lic gocs to tlic abode of Yama, after death,
प्रवर्तते ।
अनेकविषयासक्तो धर्म त्यक्त्वा
ईश्वरे कालशयती च मिथ्या दोपं दधाति सः ॥८॥

·त्रयोविंशः सर्गः १३ (8) Man is attached to innumerable sensual pleasures, hence he acts without regard for righteousness and yet falsely lays the blame on God and on the influence of Time. चिन्तामणिसमं देहं मानुषं प्राप्य मोक्षदम् । गुजा लाति मणि मुक्त्वा विषयाविष्टमानसः ॥९॥ (9) A man, as it were, picks up a worthless gunja berry discarding a precious diamond if he sets his mind on sensual pleasures even after getting the human form which is like the wish-diamond and confers the highest bliss. अविद्याश्रयतो जन्तुर्बहुषु योनिषु भ्रमन् । भवाब्धेस्तरणे नौका मत्कृपापवनेंरिताम् ॥१०॥ मानुपी जनिमाश्रित्य सत्समागमवाहकाम् । न तरेद् यदि सम्मोहादात्मघाती स उच्यते ॥११॥ (10-11) While transmigrating through innumerable wombs the soul incarnates in human form, which is the boat for crossing the occan of worldly existence, propelled by the breezc of My Grace cndowed by company of the good. But if after getting this boat, hic fails to cross that occan through infatua. tion, it is called . suicide. सुगमो भक्तिमार्गोऽस्ति ज्ञानवर्त्म सुदुर्लभम् । सत्संगाद् भक्तियोगश्च सर्वमोहविनाशकः ॥१२॥ (12) Easy to tread is the path of Devotion, the patli of Know cdye is quite diſicult to tread. Fervid Devotion follows upon tlic association with the saintly and exterminates all infotuation, ततो दुःसंगमुत्सृज्य सत्सु सज्जेत बुद्धिमान् । छिन्दन्ति सन्त एतस्य मनोव्यासंगमुक्तिभिः ।।१३।।

·१४
श्रीहरिवनविचरणकाव्ये
(13) Therefore, an intelligent man should shun evil com-
pany and be attached to the virtuous, for the saints sever his
mental attachments merely by their wholesome speech.
सत्संगेन मनुष्याणां नित्यं हि जायते ध्रुवम् ।
दुःखहानिः सुखप्राप्तिभक्तिश्चाव्यभिचारिणी ॥१४॥
(14) For the association with the saints always and invari-
ably brings about the removal of miseries, the attainment of
happiness and also the unswerving Devotion.
सत्संगो भक्तियोगं च प्रददाति सुनिश्चितम् ।
भक्त्या युक्तो नरः सम्यङ् मोक्षं विन्दति सर्वथा ॥१५॥
(15) The company of the saints decidedly secures loving
Devotion and a man endowed with devotion duly obtains
final emancipation.
भागवते च कृष्णेन सतां लक्षणमीरितम् ।
ततल्लक्षणयुक्तानां विनिपातो न विद्यते ॥१६॥
(16) In the Bhagavata. Lord Krishna has laid down the
traits of saints. Those who possess such cliaracteristics are
never destroyed.
सन्तः सदयमच्चित्ताः प्रशान्ताः समदर्शिनः ।
निर्ममा निरहंकारा निद्वंद्वा निष्परिग्रहाः ॥१७॥
(17) Saints are wantless, their thought is fixed on Me,
they are sercne, fair of outlook, disinterested, rid of self-conceit,
above thic pairs of opposites, and averse to acquisition.
संसारस्य सुखं दुःखं नाशयितुमनन्यगाः ।
भगवन्तं विना
सर्व नापेक्षन्तेनपेक्षकाः ॥१८॥

·प्रयोविंशः सर्गः
१५
(18) They are 'want-less' who resort to none except Lord
to be free from worldly pleasure and pain and who do not
seck anything else.
ईश्वरायत्तचित्ताश्च विरक्ता
दृश्यवस्तुपु ।
पश्यन्तीश्वररूपं च मच्चिताश्च मता अमी ॥१९॥
(19) Their minds are dedicated to the Lord, they are
detached from all the phenomenal objects, they sec God's
presence everywhere, hence they are considered to have their
"thoughts fixed on Me".
रजस्तमोविरक्ताश्च रागद्वेषविमुक्तकाः ।
सात्त्विकं च मनो येषां प्रशान्तास्ते मतास्तथा ॥२०॥
(20) They are unattached to passion or darkness, rid
of attaclıment and enmity; their mind is full of Purity, hence
they are thought to be 'Serenc'.
मनोवाक्कायतश्चैव पीडां कुर्युर्न कहिचित् ।
यथा मम तथान्येषामिति ते समशिनः ॥२१॥
(21) Never do they harm anyone by thought, by specch
or by action. Since they consider what is painful to them to
be so to others also, they are called 'fair of outlook'.
पदार्थेषु च सर्वेषु स्वदेहे ममत। न हि ।
ईश्वरस्य च सर्व वै निर्ममा जानते सदा ॥२२॥
(22) They have no self-interest cither in the worldly
objccts or cven in their own bodies, but they always know
that everything helongs to God, hence they are called "dis-
interested".
अहंकारो न मोक्षाय न तेन भक्तिभावना ।
अभिमानः सदा त्याज्यो निरहंकारवादिना ॥२३॥

·श्रीहरिवनविचरणकाव्य +सद्गुरूणां प्रसंगेन ज्ञानं भक्तिश्च मोक्षणम् । सत्संगः सुदृढः कार्यश्चेत्याहेशो जयत्विह ॥४६॥ XLVI Supreme is the Lord, Who proclaimed in this Canto that since the contact with virtuous preceptors brings knowledge, Devotion and Liberation in its wake, close intimacy with holy persons should always be fostered + Anushtup Metre इति त्रयोविंशः सर्गः : END OF CANTO XXIII :

·॥ श्रीशाय नमः ॥ चतुर्विंशः सर्गः + चतुर्विशे रामानुजमतसुसिद्धान्त उदित- स्तथोपास्तेर्गिः शिवकरसुरामेश्वरगतिः । तिमिप्राशोद्धारो विपिनशिवसत्याभिगमनं ततः सक्तुं भुक्त्वा गहनवनतो बाह्यचरणम् ॥४७।। CANTO XXIV XLVII In the twenty-fourth canto, are narrated: thc lofty tenets of the Ramanuja Sect, also the path of worship, Shri Hari's visit to the blissful Rameshvara, the salvation of the fisherman, the advent of Shiva and Sati in the forest, and Hari's cxit from the forest after partaking of the fried wheat meal offered by the divinc pair. श्रुत्वैतद्धर्षिताः सम्याः पप्रच्छुभक्तिनन्दनम् । रामानुजस्य सिद्धान्तं ज्ञातुकामाः सुभावतः ॥१॥ (1) Thc pcoplc in the concourse were delighted to hear this and cager to know, respectfully asked Him, Who can be appeased by devotion alone, about the principal tcachings of Ramanuja. श्रीहरिरवाच- रामानुजसिद्धान्ताऽतपरः, परन्तु न केवलाद्वैतमपि विशिष्टाद्वैतम् । तवाह-सवं दृश्यादृश्यं ब्रह्मवास्ति ॥२॥ (2) Lord Hari replıcd, “The doctrine of Ramanuja deals with Monism, but it is qualified Monism and not absolute. Icncc it is said 'Everything visible as well as invisiblc is Bralinia.' - + Shikharini Mette ·२० श्रीहरिवनविचरणकाव्ये तत्र ब्रह्मणि चैतन्यात्मको जीवोजडश्चेति विलक्षणतया भेदोऽस्ति, हरीतिसंज्ञाविशिष्टं ब्रह्मान्तर्यामित्वेन सर्वगतमपि वायुवदसंगं वर्तते।।३।। (3) In this Brahma there is distinction due to the dissimilar nature of the intelligent embodied soul and the insentient world; whereas Brahma, known as Hari, is immanent and allperyading yet like the wind it is completely detached. अनेन हरिसंज्ञकं ब्रह्म-"चिज जड इति तदन्त" भेदतोब्रह्मघास्ति । एतद्भेदत्रिकेण समन्वितं विश्वं नामरूपादिभिबहुधा दृश्यते ॥४॥ (4) Due to this inner distinction Brahma is threefold viz. Brahma known as Hari, the intelligent soul and the insentient phenomenal world. In consonance with this triple difference, the universe appears diverse by virtue of names, forms etc. अतश्चिदचिद्विशिष्टं ब्रह्म, न केवलम् । तेनावान्तरभेदतोऽन्योन्यतो विलक्षणस्वरूपमपि बाह्यतो भेदरहितं चिदचिद्विशिष्टाद्वैतमिति व्यवह्रियते ॥५॥ (5) Hence Brahma is not absolute but qualified by the sentient and the insentient. Therefore, though the intermediate subdivisions are mutually distinct in nature, Brahma is outwardly devoid of distinction and qualified by the sentient and the insentient; consequently it is termed qualified. कि च ज्ञानमयं ब्रह्म -अज्ञानमयं मायाकार्य जगत्, अतः सर्वमिदंखलु ब्रह्मेति ज्ञानमयब्रह्मणा सहाज्ञानमयजगत्सम्पन्न केवलाद्वैतं घटते, अतो विशिष्टाद्वैतं ब्रह्मेति निष्कर्षः ॥६॥ (6) Moreover, Bralıma is consciousness while the phenomenal world is insentient and material, hence the words, "All this indeed is Brahma," do not warrant absolute oneness since the conscious Brahma is associated with the insentient world. So to be brief, Bralıma is Unique but Qualified.

·चतुर्विशः सर्गः २१ परमेश्वरो हि पुरुषाकारो जगत्कर्ता मुक्तिदाता चास्ति । जीवो हि सगुणः सच्छास्त्रोक्तसाधननिगुणो भूत्वा तं ध्यायन ब्रह्मसाधम्यं प्राप्नोति परं जगत्कर्तृकत्वशक्तिविहिनत्वान्नयूनः ॥७॥ (7) The Supreme Lord, having a human form, is the creator of the world and also the liberator; the embodied Soul is limited and distinguished by qualities. With the means prescribed by the Scripturcs, it becomes free from the qualities and by meditating on Brahma, it becomes identified with It, yet the soul is inferior to Brahma as it is devoid of the power to create the world. ब्रह्मसाधम्यं तु-एकदेशवृत्तिमत् । ये तु सर्वदेशवृत्तित्वेन मन्यन्ते तेऽविद्याश्रयत्वादज्ञाः, कुतः, जहदजहल्लक्षणाविरोधात् ॥८॥ (8) The identity ith Brahma is only partial. Whereas those who believe in the complete identity of the Brahma and the embodied soul are ignorant, being under the sway of Nescience. Why so ? Because it contradicts the partial indication* which is invoked by the Vedantins to interpret the Shruti, “Tat tvam asi (That thou art)." तन्मतेसामीप्य-सालोक्यादिमुक्तिभेदा मताः। जीवा मुक्ता भूत्वाऽधिकारपरत्वेन भगवद्धामनि गत्वा मोक्षसुखं लभन्ते ॥९॥ (9) Proximity, sameness of abode** etc. are the various types of Liberation according to Ramanuja. After liberation the souls cnjoy the bliss of Emancipation in the Lord's abode, according to their merits. * The Vedantins resort to partial indication (jabad ajaha! laksana) whilc interpreting the Upanisadic text : Tat tvan asi'. Tat stands for the omniscient Brahma, tvam stands for the embodied sou! of finitc knowledge. The identification is not complete since it only indicates intelligence (Chaitanya) which is shared both by Brahma and jivatma which two arc not identical in all respects. The other two are Sayujya (absorption in Brahma) and Sarsti (equality with the Brahma).

·२२ श्रीहरिवन विचरणकाव्ये ये च पुरुषोत्तमावतारास्तेऽपि ध्येयभजनीयविषये ब्रह्मरूपा मता विशेषतोऽस्मिन् मते रामावतारो मान्यः पूज्यश्च कृष्णस्वरूपमपि तथैव ॥१०॥ (10) Those too, who are the incarnations of the Purushottama are considered to be of the nature of Brahma in respect to contemplation and worship. In this sect the Lord's incarnation as Rama, is especially revered and worshipped; so also is the incarnation as Krishna. परमदयालुहरिभक्तोद्धारहेतुनाऽवतारं गृहीत्वा भूमौ प्राकृत इव विचरति, तेन हि भक्ति ध्यानोपासन- तस्तस्कृपापाचं भवेच्चेन्मोक्षो भवति ॥११॥ (11) The extremely kind Lord Hari incarnates Himself in the interest of His devotees and moves about on earth like an ordinary mortal so that a person is liberated, if he becomes an object of His grace by virtue of his devotion, contemplation and service unto God. तत्र-उपासना पञ्चधा-अभिगमनम्, उपादानम्, इज्या, स्वाध्यायो योगश्चेति । देवालये सम्मार्जनसंलेपनादिकर्म-अभिगमनम् ॥१२॥ इष्टदेवार्थ गन्धपुष्पवस्त्रादि-अलंकारादि वस्तुदानम् उपादानम् । शुद्ध भावेन परमात्मपूजनम्-इज्या । इष्टदेवप्रीतये सूक्त-स्तोत्रपाठ- मन्त्रजपः-स्वाध्यायः, परमात्ममूर्तिध्यानम्-योगः । इति पञ्चस्वरूपो- पासना ॥१३॥ इत्येवमुपासनया शनसिनारहितोऽनन्यभक्तो भूत्वा फर्मबन्धाद् विश्लिष्टो मोक्ष प्राप्नोति जीवः ॥१४॥ (12-14) Worship again is fiveſold: Abhigamana (servicc) Upadana (offering), Ljya (worship), Svadhyaya (study) and Yoga (concentration). Abhigmana consists of suceping and smearing ·चतुविंशः सर्गः the temple with cowdung; Upadana consists of giving things like sandal-paste, flowers, garments, ornaments and so on for the tutelary deity; Ijya is the adoring of the Lord with a pure mind; Svadhyaya is the muttering of chants or the recitation of panegyrics to propititiate the favourite deity; Yoga consists of the contemplation of the image of the Lord. That is the fivefold worship. By such worship the embodied soul gradually becomes exclusively devoted to God. Thereafter it is freed from the bondage of actions and attains final Emancipation. तथाविधोपासनाविवृद्धये भगवदगीताभाष्य-व्याससूत्रभाष्यं- (रामानुज-भाष्यम्) न्यायामृतं वेदान्तप्रदीपः-तर्कभाष्य वेदान्ततत्वसारादिग्रन्या रामानुजेन निर्मिताः ॥१५॥ (15) In order to promote such worship Ramanuja composed the commentary on the Bhagawad Gita, the commetary on the Sutras of Vyasa (also known as the Ramanuja-bhashya) as well as other works like the Nyayamrta, Vedanta-pradipa,* Tattva-sara etc. रामानुजयतिस्वामी विशिष्टं ब्रह्म चाह यत् । मायावादमसन्तं स भ्रममाह श्रुतिश्रितः ॥१६॥ (16) Saint Ramanuja proclaimed Brahma to be qualified, and in conformity with the Scriptures declared the theory of Illusion to be falsc. श्रुतिभक्तेरधिकारं सर्वानाह तु मानवान् । ज्ञानकर्मादियोगानां समन्वयमवर्णयत् ॥१७॥ (17) The Vedas give the right of Devotion to all humans and have established a consistency between thc paths of Knowledge, Action and Devotion. * The namc of this philosophical work of Ramanuja is Vedantadipa. It is a summary of Shri-bhasya.

·श्रीहरिवनविचरणकाव्ये मायावादे यदज्ञानं ब्रह्मावरणकृन्मतम् । क्वाधिष्ठानं च तस्य स्यात् सिध्यत्येव न तत् तथा ॥१८॥ (18) Nescience, which according to the theory of Illusion envelopes Brahma, has no substratum and hence it is proved that it is non-existent, ब्रह्मण्यज्ञानदोषाश्च जीवेज्ञानगतत्वतः यद्वा जीवाः पृथक् सिद्धा ब्रह्मकारणता गता ॥१९॥ : (19) If Nescience abides in Brahma, it would be conta- Ininated by the blemishes like ignorance etc. It cannot abide in the individual soul as the latter is the outcome of Avidya. If however, the individual souls are produced irrespective of Nescience then Brahma cannot be called their cause. अविद्या भावरूपा चेन्नाशः केन प्रयुज्यते । अभावश्चेद् सभावत्वं कथं कुक्षौ वितन्यते ॥२०॥ (20) If Nescience were positive, by what can it be destroyed ? If it is of the nature of negation how can it be posited as positive in nature? नक तत्त्वं ततः सिद्धं तत्त्वत्रयं हि शाश्वतम् । देहदेहित्वभावेन संदृब्धं ब्रह्म चैव तत् ॥२१॥ (21) It is then settled that there are three aspects of Reality and not one, and that Reality is the eternal Brahma, which is related to the world and the spirits as soul is to the body. तन्मायोपहितं ब्रह्मनास्ति किन्तु शरीरि तत् । शरीरद्वारकं कायं सत्यं भावयतीति वै ॥२२॥ (22) Therefore there is nothing like Brahma eclipsed by Illusion, but it is only the embodied soul which really enjoys the actions through the body.

·२५ चतुर्विशः सर्गः सजातीयविजातीय-स्वीयभेदविवजितम् । विशिष्टं ब्रह्म चास्त्येव केवलं न तथाविधम् ॥२३॥ (23) Brahma is undoubtedly qualified and not absolute and devoid of this threefold distinction viz distinction from things of thc samc class, from things of different class and difference in its own self * अजामेका लोहितशुक्ल कृष्णा वह्वीः प्रजा सृजमाना स्वरूपाः । अजो टेको जुषमाणो)नुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥२४॥ (24) One male goat (1e the unborn individual soul) lies with and enjoys the red, white and black female goat (1 c the unborn Nature-Prakrti), who produces many creatures like herself, while another mile goat (ie the universal soul) Icaves her who has enjoyed pleasures माया तु प्रकृति विद्यान्मायिनं तु महेश्वरम् । तस्यावयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥२५॥ (25) One should know that Prakrti is Illusion and the Great Lord is its author, while thuis whole world is pervaded with beings that are His own portions * 15 Bheda (distinction) is three-fold Sajauya, Vijatıya and Svagata An individual cow's difference from all other cows (sajauya) Sajatıya bheda, a cow's distinction from a horse (vijativa) is Vijatıya bhed, but the difference of the cow's horn from its tul Is Svagata bheda According to Shankıra Brahma is des oid of the inplc distinction, since he believes that Brhma is Absolutc and without distinction But Ramanuja accepts Siagata bheda becausc according to liim, Brahma us not absolutc but qualified ·m श्रीहरिवनविचरणकाव्ये एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्व प्रोक्तं त्रिविधं ब्रह्म ह्येतत् ॥२६॥ (26) The Eternal Brahma abiding in the self should be known, since there is nothing higher than that to be known. After realizing the enjoyer (1.e. the soul), the objects of enjoyment (i.e the phenomenal world) and the Universal Controller (1.c. thc Lord), this whole triad is indeed called Brahman. अन्तर्यामिब्राह्मणेन जीवे ब्रह्मस्थितिः सदा । देहदेहित्वभावेन प्रोक्ताऽऽनन्दपरायणा ॥२७॥ (27) The Antaryami Brahmana declares that Brahma per. manently and blissfully abides in the individual souls and the phenomenal world, in the same way as the individual soul abides in the body. अपृथसिद्धसम्बद्धं तत्त्वत्रयं हि शाश्वतम् । जोवे विशिष्टचोधात्तु मुक्तिभक्त्या तदर्जनम् ॥२८॥ (28) The three aspects of Brahma viz. The Lord, the individual souls and the phenomenal world, are so related that the last two never exist independently of the Supreme Soul. The embodied soul is líberated on the knowledge of the qualified Brahma and this knowledge is acquired by Devotion. एकाकी न रमतेऽसौ वैच्छद्वितीयकं निजम् । सोऽकामयत, एकोऽहं बहु स्यां स, तथाऽभवत् ॥२९॥ (29) The Lord does not play all alone. He, therefore, wanted some other thing of his own to play with. He wished, "I am alone. Let Afe be manifold. And He became so.

·२७ चतुर्विशः सर्गः ईक्षणादि प्रकर्तृत्वाद् ब्रह्मणोऽस्य गुणित्वकम् । मायायाः श्रुतियोध्यत्वानिवचनीयता न हि ॥३०॥ (30) Since Brahma is proclaimed as the Agent of Seeing, Wishing etc. in the Vedas, It is qualified (and not absolute as Shankaracharya thinks). And because Maya can be known through the Upanishads it cannot be indescribable (as Shankara asserts). हरे सृष्टस्तु लीलात्वात्स्वस्य कार्यत्वमेव वै । कारणस्यैव वै स्वस्य सूक्ष्मस्य स्थूलरूपता ॥३१॥ (31) The creation is the sport of Hari, hence it is undoubtedly His Own work. This world is nothing but the gross manifestation of its own subtle cause. ब्रह्मात्मा प्रेरयिताऽस्ति शरीराणां समस्ततः । संचाल्या परमेशस्य मायाजीवादिका तनुः ॥३२॥ (32) Brahma is the soul which cntirely controls the bodics. This Body in the form of the individual souls and the inanimate world is regulated by the Supreme Lord. जीवात्मानस्त्वसंख्या वै भिन्नास्ते वै स्वरूपतः । जीवेभ्यो ब्रह्म भिन्नं वै स्वरूपेण समस्तगम् ॥३३॥ (33) The individual souls are infinito in number and cssentially distinct from cach other. The cnlightened Brahma again is distinct from the ignorant souls but by Its csscntial naturc pervades everything--the souls as well as the inscntient World. अंशा जीवा ब्रह्मगुणसारत्वात्कथिताः सलु । न सण्डाः किन्वखण्डास्ते विशेषणविधाः सदा ॥३४॥ (31) The crbodied souls are indeed called the parts of the Bralıma since thicy partalc of the nature of Brahma; honcycr thcy are not its separate divisions but arc for ever its attributes, cach complete by itself.

·२८ श्रीहरिवनविचरणकाव्ये ज्ञाज्ञो द्वावजावीशनीशा- वजा होका भोक्तृभोग्यार्थयुक्ता । अनन्तात्मा विश्वरूपो ह्यकर्ता भयं यदा विन्दते ब्रह्म एतत् ॥३५॥ (35) The two, the omniscient and all-powerful Lord, and the ignorant and powerless soul, are unborn. Only the unborn Nature (Prakrti) connected with the enjoyer and the objects of enjoyment. The soul is infinite, universal and inactive. When one finds this triad, that indeed is Brahma. ममैवांशो जोवलोके जीवभूतः सनातनः । ज्ञानवत्त्वाद् यत्नवत्त्वादिच्छावत्त्वात्तथा मतः ॥३६॥ (36) An eternal part of my owa-self has become the individual soul in this mortal world. It is believed to be my own portion since the embodied soul too possesses consciousness, activity and volition. त्रिगुणात्ममहामायाप्रकृतेर्योगतः खलु । गुणकर्मादिजं स्थौल्यं प्रयात्येव जगन्मयम् ॥३७॥ (37) Brahma assumes gross worldly form brought about by qualities, actions etc. due to its contact with the Prakrti, otherwise called the great Maya,* which consists of three qualities. तत्त्वमसि तथा चाहं ब्रह्मास्मीतिस्मृतीङ्गितः । तस्याऽहमस्मि भक्तोऽस्मीत्येवं ज्ञानात्प्रमुच्यते ॥३८॥ (38) One who understands the words of the Scriptures viz. "That thou art 'I am Brahma', to mean 'I am His' 'I am His devotee', is freed by such knowledge from mundane existence. This great Maya is the Nature (Prakrti) having triple qualities of Sattva, Rajas and Tamas. It is called Prakrti as it is the prime cause of cverything; it is called Avidya as it precludes Jnana (knowledge) and Ananda (bliss); it is called Maya as it creates contradictory things. * ·२९ चतुविशः सर्गः सर्वज्ञः शक्तिमान् कर्ता सृष्टस्तत्पदसम्मतः । अल्पज्ञो जडतनुमान् जीवस्त्वं-पदसम्मतः ॥३९॥ तस्याऽपृथकसिद्धतादात्म्येनाऽस्यत्ववबोधनम् । तनुतनुमद्धावेन वशिष्टयं प्रतिपाद्यते ॥४०॥ (39-40) In the scriptural sentence 'That thou art' the word 'tat (that)' purports to convey the omnipotent and omniscient Author of this creation, while by the word 'tvam (thou)' is meant the less informed individual soul with inanimate bodv. It is cognised as having undifferentiated identity with Brahma and due to the relation of the body and soul subsisting between the two (i.e. the individual souls and the inanimate world on the one hand and Brahma on the other) it can be esta. blished that Brahma is qualified (by the deha-body). आत्मा दीयः शरीरस्थोऽणुः स्वज्ञानप्रभादिना । तनुः प्रकाश्यते तेन तनुकर्मादियन्धनः ॥४१॥ (41) The soul is the lamp abiding in the body. Though atomic it enlightens the whole body with the lustrc of its native knowledge and hence it is bound by the action etc. of the body. सत्कर्मश्भिच सज्ज्ञानर्भक्तिरदेति माधवे । कृपया मुक्तिमाप्नोति भक्तो ज्ञानक्रियोत्तरम् ॥४२॥ (42) By right actions and right knowledge Devotion for Madhaya arises and by His grace a Devotee attains Salvation after Enlightenment. कर्मज्ञानांगमाद्यं च ज्ञानं भक्त्यंगमुच्यते । भक्तिः कृपांगमेवात्र कृपा मुक्त्यंगमुच्यते ॥४३।। (43) It is said that right actions are subscrvicnt to knowledge; knowledge promotes Devotion which conduces to grace while grace leads to Liberation.

·assumes its श्रीहरिवनविचरणकाव्ये भोगनाशे देहनाशे भक्तात्मा स्वेन रूपतः । अभिनिष्पन्नरूप. सन् साम्य याति यममृते ॥४४॥ (44) When the fruits of actions are annihilated, when the body is destroyed, the soul of the devotee original pure form and transcending Death, gets identified with the Supreme Soul शुभदेशादियोगेन मुमुक्षोत्तरमर्थना । पुण्योदयेन भगवत्प्रसादस्तेन मुक्तता ॥४५॥ (45) By virtue of salutary environment desire for liberation arises Soon it becomes ardent and by virtue of accumulated piety the Lord's grace is obtained, by which the final liberation is achieved साध्यभक्तिस्ततो हन्त्री प्रारब्धस्यात्र भूयसी । रसो द्रवो लीनीभावो मुक्ततात्र परत्र च ॥४६॥ सोऽश्नुते सर्वकामांश्च सहात्मना विपश्चिता । लब्धास्याऽनन्दमेवाऽयमानन्दी भवते सदा ॥४७।। (46-47) Ardent devotion to the highest goal exterminates the fruits of all actions, the devotee becomes intent, soft and ngrossed and enjoys liberation here and hereafter He attains to all desires along with omniscient Supreme Soul Obtaining beatitude the devotee remains blissful for ever इतिगणितसिद्धान्त श्रुत्वा कृतकृत्या जनाः साग्रहं मासद्वयं हरि तत्र वासयित्वा ज्ञानामृत पपु. । ततो वणिराट् स्वैरगतिरलक्षितो निर्गत्य रामेश्वरं जगाम ॥४८॥ (48) When they heard the tenets of Ramanuja Sect thus elaborated by the ascetic, the people considered themselves bighly blessed and importunately lcpt Him for two more months and drank the ncctar of Knowledge from lum Then the Lord of ascetics moving of his free wil left unnoticed and repured to Ramesh yra ·चतुर्विशः सर्गः दर्शनं रामनाथस्य कुर्वाणं वीक्ष्य सत्पतिम् । आकृष्टप्राणनाड्यस्तास्तत्रस्था विस्मिताः प्रजाः ॥४९।। (49) Seeing the Lord of the virtuous paying his homage to Rameshvara, the people on the spot were surprized and their vital airs and their very existence was attracted towards Him. समन्तान् मिलिताः सर्वे सभां कृत्वा ह्युपाविशन् । आसनस्थो हरिः प्रोचे माहात्म्यं शंकरस्य ह ॥५०॥ (50) The people collected there sat down and formed themselves into an assembly and Hari seated on the pulpit proclaimed the greatness of Lord Shiva. स्थापितो रामचन्द्रेण शिवोऽयं मोक्षदो नृणाम् । पूजनाद् दर्शनात् तस्य भुक्तिमुक्तिफलं भवेत् ॥५१॥ (51) This phallic idol of Shiva was installed by Ramachandra. If someone worships or even devoutly views this idol he gcts all happiness in this world and secures final bcatitude after death. भूत्वा प्रसिद्धः सत्संगे स्थापयिष्यामि मन्दिरे । रामेश्वरस्य कुर्वन्ति ये जना दर्शनं मुदा ॥५२॥ प्राप्तबीजबलास्ते में सत्संगे मदुपासकाः । मोक्ष प्राप्स्यन्ति निर्मोहाः शिवनिन्दाविवजिताः ॥५३॥ (52-53) I too shall install an idol of Shiva in the shrinc after being well established in the Satsanga. The people who visit Raincshyara with pleasure attain the strength of virility and becomc my worshippers in the Satsanga. They will be rid of infatuation, give up censuring Shiva and will obtain salvation.

·३२ श्रीहरिवन विचरणकाव्ये तदा मत्स्यहरः कश्चिदागत्य सहसा पतत् । प्रांणास्त्यक्त्वा क्षणं देवो भूत्वा गगनमाश्रितः ॥५४॥ (54) Then some fisherman came there all of a sudden and collapsed there. After breathing his last he instantly became a god and stood in the firmament. दृष्ट्वा तत् कौतुकं सभ्यान् विस्मिताञ श्रावयन् हरिः । पप्रच्छ केन पुण्येन लब्धा दिव्यगतिस्तदा ॥५५॥ (55) The people assembled there were wonderstruck when they saw this miracle. Within their hearing Lord Hari asked that fisherman, "By what meritorious deed did you obtain this colestial goal?" स उवाच महाराज सर्वज्ञोऽसि च सर्वगः । सर्वद्रष्टुर्न तेज्ञातं कथयामि तवाज्ञया ॥५६॥ (56) He then replied, "You, my Lord are omniscient and omnipresent. Nothing is unknown to you, who are the Seer of everything. Yet by your command shall I narrate my account." हिंसकोऽपि महादुष्टो भवदर्शनतोऽभवम् । बीक्षणाद रामनाथस्य निष्पापो दिव्यदेहभाक् ॥५७॥ (57) "Though given to violence and extremely wicked I am frecd from all sins as soon as I say you and Lord Rameshvara. Hence do I enjoy this divine form." प्रणम्य शिरसा सद्यो विमानमारोह सः । देवलोकं जगामाथ दृष्ट्वा चारित्रमद्भुतम् ॥५८॥ (58) Bowing down with bent head lic climbed into an arcal car and left for the heaven. Tlc good peoplc saw this wonder and worshipped the Lord withi sandal-pastc, garlands ctc. He accepted their homage and proceeded to Sundararaja.

·चतुर्विशः सर्गः गन्धमाल्यादिभिः श्रीशमानचुस्तत्र सज्जनाः । गृहीत्वा सेवन तेषां सुन्दरराजमभ्यगात् ।।५९॥ ततो गच्छन् महारण्ये जलानपानवजिते । दिनानि षड् व्यतीतानि निराहारो चलद्धरिः ॥६॥ जलस्थानं समालोक्य सम्प्राप्य सप्तमे दिने । स्नात्वा पूजां प्रकुर्वाणः शालग्रामस्य धर्मजः ॥६१॥ सक्तुं भोजयितुं तत्र पार्वती सहितो हरः । आगत्य प्रददौ प्रेम्णा निवेद्य चुभुजे हरिः ॥६२।। (59-62) Then on his way he passed six days in a vast forest, destitutc of water, food and drink. The Lord went on without food. On the seventh day seeing a lake, He went there and bathed himself. Then as the son of Dharma, was worshipping Shaligrama, Lord Sl.iva came there along with Parvati to feed Him; when Lord Shiva lovingly gave him food, He offered it to the divine couple and then partook of it Himself. ततः श्रीनीलकण्ठोसौ चकार स्तुतिमुत्तमाम् । शिवस्य भूतियुक्तस्य नीलकण्ठस्य सादरम् ॥६३।। (63) Then the rcyered Nilakantha reverentially sang the praise of Lord Shiva, the dark-necked, ash-smeared god. भूतिभुजंगदिग्वासःप्रियं प्रियंकरं शिवम् । पार्यतीनायमित्येतं शंकरं प्रियमावहे ॥४॥ (64) I invoke the beloved Lord Shankara, the auspicious and blissful consort of Parvati, thc unclad Lord, fond of ashes and scrpcnts. लोकपायनभावेन भागीरयो पृता स्वयम् । परोपकारहेतौ च सदा राजति शंकरः ॥६५॥ (65) Who himself held the Ganges with a view to sanctify the worlds and who for cyer shines supremc for obliging others. H.-3

·३४
श्रीहरिवनविचरणकाव्ये
हिमालये कृतावासो वासोहीनोऽपि तृप्तिभाक् ।
तपःप्रभाप्रभासोऽसौ शिवं कुर्यात् सदा मम ॥६६॥
(66) Who abides on the Himalaya and is desireless though
he is unclothed. May He, who shines in the splendour of His
austerities, give me bliss.
कामारिभूतभव्यात्मा षडाननपिता शिवः ।
दुर्गानाथः सदा रम्यः शिवं कुर्यात् सदा मम ।।६७।।
(67) May Shiva, the enemy of cupid, the soul of all
being--past, present and future, the sire of the six-faced Karti-
keya, the ever charming Lord of Durga, confer bliss on me."
ततो देवीमुमां चैव प्रार्थयामास विश्वभृत ।
अन्नपूर्णा महादेवों दिव्याम्बरधरां हरिः ।।६८॥
(68) Then Hari, the Lord of the Universe prayed the
great goddess Uma, the goddess of plenty, clad in celestial
garments.
यस्याः स्परणमात्रेण विघ्नाः प्रयान्ति दूरतः ।
तामुमां नित्यसंतुष्टां नौमि नित्यं शिवां शुभाम् ॥६९।।
(69) "I bow down to the ever-auspicious and beautiful
Uma, the ever-propitious goddess who even when rememb.
ered wards off obstacles.
विशिष्टाद्वैत सिद्धान्तधात्री प्रियकरी तथा ।
मायां मायाविनां हन्त्रों तां वन्दे शिवशक्तिकाम् ॥७०॥
(70) I salute Her, the upholder of the tenets of Qualified
Monism, the giver of liappiness, the remover of the illusion of
the ignorant, the goddess of auspicious powers.
यस्याः फटाक्षमात्रेण प्रलयं यान्ति भूभुजः ।
कृपाकटाक्षयक्तानां जीवनं धन्यतां गतम् ॥७१॥

·चतुर्विशः सर्गः (71) By a single unfavourable glance of yours even the cmperors are exterminated, while those who receive your benign glance lead a blessed lifc. सा दुर्गा दुर्गहन्त्रीयं दातु मे दुर्गदारुणम् । वणिनां सुखदा धीरा पातु दुर्गवने शुभा ॥७२॥ (72) May that Durga, the remover of evils root out my dire distress, may the charming giver of bliss to the ascetics, protect me in the impassable woods of miserics." शिवेनोक्तं महाराज पूर्णकामोऽसि नित्यदा । तथापि त्वं वरं सम्यग् वृणीहि वृषनन्दन ॥७३॥ (73) "O Lord," replied Shiva, "You are always free from Desire; yet O Son of Dharma, you may well choose a boon from us." तच्छ त्वा वणिना प्रोक्तं नीलकण्ठ न मे स्पृहा । ब्रह्मचर्यव्रतं ह्येतत् कुरु पूर्ण यया जनुः ॥७॥ (74) Hearing this the ascctic replied, "Nothing do I wish for O Nilkantha! Only give mc strength to complete my vow of asccticism, and fulfil the mission of my life." प्राप्यतां पूर्णता भूयस्तपोवर्धनतत्परा । भक्तिमार्गस्य वृद्धिश्च नीलकण्ठेन होरिता ॥७५॥ (75) "May you attain to perfection that augments your austerities," said Mahadeva. “And may the Path of Devotion prosper." इत्येतं तो वरं दत्वा पार्वतीशी गतौ तदा । श्रीहरिस्तत्र चातिष्ठत् तपोमूर्ती रमापतिः ॥७६॥ (76) Parvati and Shiva departed after giving the boon and Shri Hari, the Lord of Lakshmi, stood there like Austerity incarnatc.

·३६ श्रीहरिवनविचरणकाव्ये + संभोज्य वणिवपुषा विचरन्तमाचं नारायणं प्रणतकष्टहरं ततश्च । वार्ता विधाय बहुशः क्षितिभारनाशे हन्तहितः शिव उमासहितस्तथाऽसौ ॥७७॥ (77) Having fed Narayana, the remover of the miseries of the supplicants, roaming about in the guise of an ascetic and talking repeatedly about removing the burden of the earth, Lord Shiva disappeared along with Uma. इति श्रीहरिवनविचरणकाव्ये चतुर्विशः सर्गः ।। End of Canto XXIV of "The Poem of Shri Hari's Epic Journeys through the Forests." + रामानुजाऽऽर्यगदितं सुविशिष्टतत्त्वं संव्याजहार सुचकार चमत्कृति यः । श्रीसुन्दरेशभगवत्प्रतियानमाप्तोऽरण्ये महेशविहिताऽऽदर एतु मां सः ॥४८॥ .. XLXIII May I Realize Him, who well expounded the qualified Reality preached by Acharya Ramanuja who serformed miracles and who on his way to Sundararaja received the honour accorded to him in the forest by Mahesha. इति चतुर्विंशः सर्गः : END OF CANTO XXIV : + Vasantatalaka Metre ·।।श्रीशाय नमः। पंचविंशः सर्गः + धूर्तोदितव्याघ्नभयप्रचारणं नृपेण चौरेषु कृताभिदण्डनम् पाखण्डशाठ्याढ्यसुपारिचायनं मोक्षो नृपस्यापि च पञ्चविंशके ॥४९॥ CANTO XXV XLIX In the twenty-fifth Canto are described: the speech of the rogue to inspire panic in Hari, the punishment imposed by the king on the thieves, the elucidation by Hari of the roguishness of the heretics and the liberation of the king. चन्द्रमौलौ गते वर्णी निर्गतो वनतो वहिः । योजनान्तरिते ग्रामे वटवृक्षं समाश्रितः ॥१॥ (1) After the moon-crested god left, the divine Ascetic went out of the forest and put up under a banyan trcc when the town was four miles away. तत्रैकः सुमहान् धूर्त : साधुवेषेण संस्थितः । रहो भुङ्क्ते सदा दम्भार दुग्धाहारोऽस्तिमेऽब्रवीत् ॥२॥ (2) A great crook lived there in the guise of a holy man. He claimed to subsist on milk only although he always ate sumptuous dinner secretly. + Indravansha Metre

·३८
श्रीहरिवनविचरणफाये
आप्तीनं नीलकण्ठं स उवाच भीषयन् मुहुः ।
रात्री व्याघ्रः समागत्य सुप्तान् भक्षयति ध्रुवम् ॥३॥
महासिद्धस्य वासोश भवेन्नव भवादृशाम् ।
ग्रामं याहि ततः शीघ्रं यदि जीवितुमिच्छसि ॥४॥
(3-4) As Nilakantha ascetic sat there the roguc intending
to scarc him spoke to him, "A tiger comes at night and devours
without fail those who are slceping here. Only the highly adva-
nced Siddha can stay here and not people like you. Therefore,
immediately go to the village if you want to remain alive."
न मे व्याघ्रभयं क्वापि स्थान मे रोचते विदम् ।
इत्युक्त्वा वासनं चक्रे तव खलशासकः ॥५॥
(5) But Hari, the chastiser of the wicked, stayed there
only saying that he, on the contrary, liked that place and
had no fear of the tiger.
नियामावसरे प्राप्ते गुहायां निहित पुरा ।
आमान्नं बहिरानीय चक्रे पाकं स्वयं मुदा ॥६॥
(6) As the night advanced the crook took out materials
for cooking stowed away earlier by him in the grotto and
gleefully cooked the meals.
भुङ्क्तेस्म शिष्यसंयुक्तो न गतो हरिराहुतः ।
अधर्मोपाजितो भोगः सद्यः पुण्यहरः स्मृतः ॥७॥
(7) When the cheat took his dinner along with his
pupils he invited Hari also to join, but the Lord did not con-
descend. For it is said that pleasure derived sinfully deprives
us of religious merit.
वार्तालापं मिथश्वक्रुः कलावस्मिन् युगे जनाः ।
किमपि नैव यच्छन्ति विना दम्भेन केचन ॥८॥

·पंचविंशः सर्गः
धूर्तता च प्रकर्तव्या धनधान्यसुखाप्तये ।
तया सुकठिनं क्लिन्नं हृदयं भवति ध्रुवम् ॥९॥
(8-9) Then the rogues started talking amongst themselves,
"In this Kali Agc pcople give you nothing unless you resort
to hypocrisy. To get money, food or pleasure one has to
practise deceit; thereby even a hard-hearted person undoubtedly
becomes soft."
निशीथे संगतास्ते च चत्वारः साधवः शठाः ।
पुरं गत्वाविशन् गेहे धनिनो धनलोलुपा: ॥१०॥
(10) At mid-night all the four rougish monks collected
together, reached the town and out of grecd for wealth they
stole into the house of a wealthy person.
कृत्वा चौर्य धृतं द्रव्यं गुहायां गुप्तवर्मना ।
प्रभाते नृपतित्विा
चौर्यकारिगवेषणे ॥११॥
प्रेषिताः सैनिका एत्य पादचिह्नानुगा वटे ।
विलोक्य साधुवेषांस्ते चौरान् धनयुतां गुहाम् ॥१२॥
दृढं वध्वा तु तान् निन्युधंनं भूपालसंनिधौ ।
आहूय धनिनं राज्ञा
धनं तस्मै निवेदितम् ॥१३॥
प्राञ्जलिपति प्राह धनिकः साधवः खलु ।
नो दण्ड्या नगरात तूर्णं बहिनिसिय प्रभो ॥१४॥
तथेति भूप आनीय रासभान् कृष्णवर्णकान् ।
ग्राम आरोह्य तान् सर्वान् भ्रामयामास भर्सयन् ॥१५॥
महासिद्धाभिमानेन पाखण्डपथमाश्रितान् ।
दूरं निःसारयामास नृपाज्ञया वृपात्मजः ॥१६॥

·४०
श्रीहरिवनविचरणकाव्ये
(11-16) Having committed the theft they kept the stolen
property in the grotto through a sccret access At dawn the
king came to know of the theft and sent his soldiers to trace
the thieves. They followed the track upto the banyan tree. When
they saw those thieves in the guise of saints and also saw the
cave full of the stolen property they bound the culprits securely
and took them along with the wealth into the king's presence.
The king summoned that rich man and returned the property
to him. The wealthy man then requested the king with folded
hands, "O king these are holy persons, after all. Do not, there-
fore, punish them but banish them immediately." "Be it so,"
said the king and ordered black donkeys to be brought in.
Then all those thieves were mounted on the donkeys and
contemptuously taken for a ride through the town. Through
the king's order, the son of Dharma, thus exiled thosc rogues,
who resorted to the path of heresy under the pretence of being
great Siddhas,
भूपतेर्भावमालक्ष्य योगिनां लक्षणं पृथक् ।
वर्णयामास तच्छु त्वा राजा वचनमब्रवीत् ॥१७॥
कथ्यतां भगवन् मह्यं योगिधर्मः कुतोऽभवत् ।
व्याससिद्धान्तसम्भूतः कल्पितो वाऽधुना खलैः ॥१८॥
(17-18) Sensing the king's inclination Hari described the
distinctive features of Yogis. Hearing that, the king spoke
thus, "O Lord, tell me how has the sect of the Yogis origi-
nated ? Has it originated from the teachings of Vyasa or has it
been recently invented by crooks ?
श्रीहरिरुवाच-
अयं पाखण्डिभिःप्रचालित उपधमोऽस्ति । वेदव्यासस्त
प्रवर्तक इति मिथ्या वदन्ति । सच्छास्त्राविरोधात ॥१९॥

·पंचविश. सर्ग (19) Hari replied, “This is a minor sect promulgated by heretics It is wrongly said that Veda-Vyasa was its founder, since it is contradictory to the authentic scriptures अस्मिन् मते तु-आत्मा सर्वेषा सर्वत्र एकः । भिन्ना अनन्ताश्चवेदविहितकर्मोपासनामयहाय केवलं ज्ञानकाण्ड एव सत्यत्वेनाभिमतः ॥२०॥ (20) According to this school tic soul of every being is the same yet these distinct individual souls are not infinite They ignore thc worship and ritual enjoined by the Veda पूर्णज्योतिरेवात्मदर्शनम् । स्त्रीसगो नरकद्वार- मस्ति तेन हि गृहस्थाश्रमो नंव कर्तव्य ॥२१॥ उपास्यदेवाः सर्वे कल्पनीया अतो नो मान्या । मनोविकारोद्भुताः सर्वां. क्रिया मिथ्यास्तज्जन्यं फलमपि नैव सत्यम् ॥२२॥ सिद्धा. पुरुषा एव देवा उपास्या गुरोराज्ञा विपरीता न्याय्या वा पालनीया, अह ब्रह्मास्मीति तारको मन्त्रो जप्यो नान्यो मान्यः कश्चित् ॥२३॥ सोऽहं शब्दो ज्ञानगृहम् । ॐकारो हृदि चिन्त. नीय । नादाभ्यास एव स्वर्गः । यस्तिक्रियया नकुल क्रियया शरीरान्त शुद्धिरेव मोक्षो मत. ॥२४॥ (21-24) The Supreme Lustre is the Soul Association with the fur sex is the door of Hell, hence one should not lcad the lifc of a houscholder Individual gods arc imaginary hence the should not be worshipped All the activities born of mental cmotions are ſutile and their fruit too is unrcal Only tic Siddhrs are gods, thc bidding of the Guru, whether proper or otherwisc, should be carried out, 'Ahim Brahma'sm (I am Brahma),' the formula that deli crs from bondage, should . and ·४२ थीहरिवनविचरणकाव्ये be muttered and none else should be accepted the word "So‘ham (I am That)" is the abode of Right Knowlcdge, Om-Kara should be contemplated in the hcart, practice of Nada is heayen, the internal purification of the body by the processes of Bastı and Nauli* is salvation itself घनाहारार्जने युक्ता दाम्भिका वेषधारिणः । भ्रमन्ति ज्ञानिवल्लोके भ्रामयन्ति जनानपि ॥२५॥ (25) Dissemblers, intent on earning money and bread, move about in the world in the guise of enlightened men and misguide the public यमराजोऽपि लुब्बान् हि राक्षसों योनिमाश्रितान् । दाम्भिकान् विषयो कृत्य नचिकेतसमब्रवीत् ॥२६॥ + न साम्परायः प्रतिभाति बालं प्रमाद्यन्त वित्तलोभेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥२७॥ (26-27) King Yama too, keeping in view the grcedy hypoc rites getting demonic birth, spoke to Nachikctas, "Nothing is clear about the future life to the ignorant, who is negligent and infatuated by the greed for riches The proud man who believes that there is no other world cscept the mundane existence, time and again comes under my sway गता गीता नाशं क्वचिदपि पुराणं व्यपगत विलीनाः स्मृत्यर्या निगमतिचयो दुरमगमत् । इदानी रैदासप्रभृतिवचनैर्मोक्षपदवी तदेवं जानीमो कलियुग तवैवैष महिमा ॥२८॥ " *Thcsc are two of the six processes of internal punification prescribed in Hathayoga, the other four being Neti, Dhaut, Tratak and Kupalbhati + Unpendravajra Aſetre Shikharım Metre ** ·पंचविंशः सर्गः ४३ (28) "The Gita is lost; the Puranas too have gone away to some unknown place; the significance of the Smritis has died out; the pile of scriptures has gone far away. Now-a-days the final emancipation can be obtained by the words of the slaves of wealth and others. Thus do wc know, O Kali Age! that such is your great power." दाम्भिकाः सन्ति ये जीवास्तेपां शान्तिन विद्यते । मानुपं जन्म सम्प्राप्य श्रीहरेः कीर्तनं शुभम् ॥२९॥ (29) The souls that arc dissemblers never get peace. The singing of Shri Hari's glory after being born as humans, is the only salutary thing. प्रांगणं यस्य जीवस्य चास्ति सत्संगयोजना । पठनं शास्त्रवर्गस्य कृण्णकीर्तनसंगतिः ॥३०॥ कीर्तने कृष्णकल्लोल - परमानन्द भावना । धन्यं तद् गृहमित्येत जायतां पुण्यशालिभिः ॥३१॥ गृहं पुण्यं पवित्रं तद् यत्र चेश्वरगायनम् । तत्रैव श्रीहरेर्वासो नित्यं नित्यं विचार्यताम् ॥३२॥ (30-32) The blessed should know that happy is that liousc hold at the door step of wlich Satsanga is regularly convencd, scriptures arc rcad, people sing the glory of Krisna in a group, rapt in the surging fecling of highest bliss. Happy and blessed is the l omc which is vibrant with songs of the Lord. There alonc, onc should know, is the permanent abode of Lord Hari. यद्दिने भगवच्चर्चा नार्चा भजनमित्यपि । ध्वनिन कीर्तनं चैव तद् दिनं विफलं स्मृतम् ॥३३॥ (33) l'utilc is the day when not a word is spolcn about God, wlicn there is no worship, no devotional songs and not even the strain of the Lord's glorification.

·४४ श्रीहरिवनविचरणकाव्ये भजनं श्रीहरेनित्यं कर्तव्यं भूतिमिच्छता । सर्वोत्कृष्टं प्रकर्तव्यं मानुषं जीवनं शुभम् ॥३४॥ (34) One who seeks welfare should always serve the Lord Hari and thus make his human birth blessed and exalted. श्रीहरेभक्तितो नित्यं यस्यायुष्यं गतं भवेत् । तस्य भक्तस्य मुक्तिः स्यात् करस्या नात्र संशयः ॥३५॥ (35) There is no doubt that final beatitude is within the easy reach of the devotee who has devoutly spent his life in the worship of the Lord. तस्य भक्तस्य भूमौ स आनन्दात्मा सदातनः । ब्रह्म साकाररूपेण नृत्यति तत्र सर्वदा ॥३६॥ (36) The ever blissful and eternal Brahma always acts on the stage of this mortal world in the role of that devotee, अगाधेऽत्र भवाब्धौ यस्ततुमिच्छति प्रेमतः । राध्यः श्रीशः सदा तेन भक्तिभावेन सर्वदः ॥३७॥ (37) He who gleefully wishes to cross the unfathomable ocean of worldly life should always propitiate with devout devotion the all-bountiful Lord of Shri पवित्रं च प्रभोनामस्मरणं कीर्तनं तथा । अनेकजन्मजातानां पापानां दाहकं भवेत् ॥३८॥ अनन्तानां च दुःखानां भस्मत्वं क्रियते तथा । जन्ममृत्युजराव्या शो भवति भक्तितः ॥३९॥ (38-39) The mental recitation of the Lord's name and His glorification would consume the sins committed through innumerable births. Thus the infinite miseries are reduced

·पंचविंशः सर्गः
दरिद्रौ सौ मणि प्राप्य सुखलेशं न लन्धवान् ।
तथैव मानवं वेहं प्राप्तवानपि दुर्मतिः ।
नोपयोगं शुभं कुर्वन् व्यर्थ जीवनमस्य च ॥५३॥
(47-53) There was a poor man. By a lucky turn of fortune
he met a great saint. As he saw the paupcr, the holy man
showed great sympathy for him and gave a wishing stone to
that wretched poor. The destitutc fellow went to buy vegeta-
bles with that gem. The green-grocer was pleased in his mind
to see the resplendent gem and he gave some vegetables for
that diamond. Then a jeweller came to buy vegetables. He too
was happy to scc that it was a lustrous diamond. He gave onc
hundred rupees for that excellent jewel and took it away.
Then a king came to that goldsmith. Seeing that diamond, he
paid a thousand gold coins for that beautiful gem and took
it home. But the wretched poor fellow could not get any
advantage from that diamond. In the same way if a foolish
person after obtaining this human birth does not use it for a
salutary purpose, his life is futile.
इत्येवं सम्मति धृत्वा देहं प्राप्य च दुर्लभम् ।
मानुपं शुभमस्माभिः कार्या श्रीशस्य चार्चना ।।५४॥
..
(54) Thus having obtained the rare human birth, we should
have a guileiess nuind and should worship Loid Vislinu.
इत्येवंरूपेणानेन धर्मेण नात्यन्तिको
मोक्षो भवेदिति सर्वथा हेय इति विज्ञाप्य
स्वरूप-ज्ञानं दत्त्वा ततो निरगाद वणिराजः ॥५५॥

·श्रीहरिवन विचरणकाव्ये
जन्मैव व्यर्थतां नीतं भवभोगप्रलोभतः ।
काचमूल्येन विक्रीतो हन्त चिन्तामणिस्ततः ॥४५॥
(45) If being swept away by the lust of worldly pleasures
a man makes his life meaningless, alas! he well-nigh sells of
the invaluable wish-fulfilling stone for the price of a piece of
worthless glass.
मनुष्यस्य च देहोऽयं श्रीशभक्त्यै धृतः सदा ।
अत्राथें दीयते सम्यग् दृष्टान्तः श्रूयताः समः ॥४६॥
(46) This human form is accorded for the worship of
the Almighty. Listen, all of you, to the matching instance
that I give in in this context:-
ना
कश्चिदासीद
दरिद्रो तत्प्रारब्धवशेन च ।
महात्मा मिलितस्तं हि दृष्ट्वा दया कृता शुभा ॥४॥
चिन्तामणिः प्रदत्तो नु तस्मै निर्धनकाय वै ।
ततोऽसौ तंगृहीत्वेतः शार्क नेतु गतः स्वयम् ॥४८॥
तेजोयुक्तं मणि दृष्ट्वा शाकविक्रेतमानसम् ।
प्रसन्नं, जातहर्षश्च ददौ मणिकृतेऽल्पकम् ॥४९॥
तत्र चैको मणिक्रेता लातु शाकं समागतः ।
तेजस्विनं मणि ज्ञात्वा प्रसन्नोऽभूत सुभावनः ॥५०॥
रूपकाणां शतं दत्त्वा निनाय मणिमुत्तमम् ।
चामीकारस्य सामीप्य कश्चिद राजा समागतः ॥५१॥
नृपोऽपि त मणि वीक्ष्य सहस्रवर्णमुद्रिकाः ।
प्रदायामौ निजं गेहं तं निनाय शुभं मणिम् ॥५२॥

·पंचविशः सर्गः ४७ दरिद्रोऽसौ मणि प्राप्य सुखलेशं न लब्धवान् । तथव मानवं देहं प्राप्तवानपि दुर्मतिः । नोपयोगं शुभं कुर्वन् व्यर्थ जीवनमस्य च ॥५३॥ (47-53) There was a poor man. By a lucky turn of fortunc he met a great saint. As he saw the pauper, the holy man showed great sympathy for him and gave a wishing stone to that wretched poor. The destitute fellow went to buy vegetables with that gem. The green-grocer was pleased in his mind to sec the resplendent gem and he gave somc vegetables for that diamond. Then a jeweller came to buy vegetables. He too was happy to see that it was a lustrous diamond. He gave one hundred rupees for that excellent jewel and took it away. Then a king came to that goldsmith. Seeing that diamond, he paid a thousand gold coins for that beautiful gem and took it home. But the wretched poor fellow could not get any advantage from that diamond. In the same way if a foolish person after obtaining this human birth does not use it for a salutary purpose, his life is futile. इत्येवं सन्मति धृत्वा देहं प्राप्य च दुर्लभम् । मानुषं शुभमस्माभिः कार्या श्रीशस्य चार्चना ॥५४॥ (54) Thus having obtained the rare human birth, we should have a guileless mind and should worship Lord Vishnu. इत्येवंरूपेणानेन धर्मेण नात्यन्तिको मोक्षो भवेदिति सर्वथा हेय इति विज्ञाप्य स्वरूप-ज्ञानं दत्त्वा ततो निरगाद वणिराजः ॥५५॥ (55) Such a religion should, therefore, be scrupulously avoided since one cannot get emancipation through it." Instructing the people thus about real knowledge, the Lord of the ascetics departed from there ·श्रीहरिवनविचरणकाव्ये + भक्ति, भवशंकरी सुखकरी चारप्रभाभास्करी सात्मानन्दकरी शुकादिलहरी ध्यानकनिष्ठाकरी गोपोहेमवती प्रतीतिसुकरी पत्युर्वते चंचरी दासत्वोद्ध वसंचरी हनुमतो ध्यानेश्वरी श्रीकरी ॥५६॥ (56) May Bhakti make my mundane existence blessed and give me happiness and attractive lustre; may it confer eternal bliss and such an exclusively concentrated devotion as Shuka and other devotees commanded; may it make me so devoted to the Lord that I may realize the rapturous pleasure of Gopi and Parvati; may Bliakti which gives beatitude bestow on me the selfless dedication of Uddhava and Hanuman. x अमुष्मिन् संसारे प्रभुचरणसेवा न रचिता न वा ध्यातं नित्यं तव रुचिररूपं प्रतिदिनम् । अये वर्णिन् स्वामिन् जगति मम भक्तस्य भविता गतिः का वेत्येतद् वृषतनुसुजन्मन् कथय रे ॥५७॥ (57) In this birth I have not performed worship at the feet of the Lord nor have I daily contemplated your ever resplendent form tell me, O great son of Dharma, please tell me O Lord, O grcat ascetic, what fate awaits this devotec of yours. इति श्रीहरिवनविचरणकाव्ये पंचविंशः सर्ग। End of Canto XXV of "The Poem of Shri Hari's Epic Journeys through the Forests." + Shardul Vikridit Metre x Shikharinc Metre ·पंचविंशः सर्गः ४९ * धूर्तसाधुकृतचौर्यकवीष्ट्यं भूपदत्तखररोहणदण्डम् । आह भूमिपतिमप्यपवर्ग निजगाम विपिनं सुखदोऽस्तु ॥५०॥ L Witnessing the nasty theft committed by the roguish monks and the punishment of donkey-ride inflicted by the king and after exhorting the king about Moksha, the giver of happiness, set forth for the forest. Svagata Metre * wwww. इति पंचविंशः सर्गः END OF CANTO XXV H.4 ·॥ श्रीशाय नमः॥ षड्विंश : सर्गः + षड्विशे भूतपुर्या हरिगमनमथो संस्थितिमन्दिरे श्री- रामानन्दाश्रितस्योत्तमगुणसुसतः प्रश्नतत्वाधिवार्ता । भक्तरंगानि सर्वाण्यतिविशवतया धर्मपुत्रेण तत्रो- क्तान्यासंश्रुत्य साघोर्हरिचरणरतो भक्ततामाप चोक्ताम् ॥५१॥ CANTO XXVI LI In the Twentysixth Canto are described: the arrival of Hari in Bhutapuri, His sojourn in the temple, the answers given by Hari to the questions asked by the virtuous and pious monk of the Ramananda Sect; here is also described how the good monk became devoted to the feet of Hari after hcaring the elucidation of the accessaries of Bhakti made by the son of Dharma. गत्वा भूतपुरों तत्र रामानन्दीयमन्दिरे । मतस्तत्साधुसद्भावं वीक्ष्योवास सतां पतिः ॥१॥ (1) Arriving at Bhutapuri, He went to the temple of Ramananda Sect and as he saw the good response of those monks, the Lord of the virtuous stayed there. मठाधीशो हरि वीक्ष्य कतुं बुद्धिपरीक्षणम् । पप्रच्छ सप्त स प्रश्नान् रामायणगतान् बुधः ॥२॥ +Sragdhara Metre

·पड्विंशः सर्गः
(१) जगति सर्वदेहेषु श्रेष्ठः को देहः
(२) सर्वदुःखेषु किमात्मकं महद् दुःखम्
(३) सर्वसुखेषु किं श्रेष्ठम्
(४) सज्जनानां दुर्जनानां च कीदृशः स्वभावः ॥३॥
(५) वेदोक्तशुभकर्मसु कि श्रेष्ठम्
(६) सर्वपापेषु किं महाभयप्रदम्
(७) मानसिकरोगाः कतिधा
॥४॥
(2-4) The head monk saw Hari and just to test Him the"
wise pontiff asked Him seven questions per taining to the Rama-
yana:
(i) Which is the best of all physical forms in the world?
(ii) Of all miseries which is the greatest miscry? (iii) Which
is the best of all happiness? (iv) What is the nature of the
good and of the wicked? (v) Which is the best of all the
rightcous actions enjoined by the Vedas? (vi) Which is the
most heinous of all sins ? (vii) How many mental disorders
arc there?
श्रीनीलकण्ठ उवाच-
सर्वदेहेषु मनुष्यदेहः श्रेष्ठः, कुतः, मानुष-
देहेन ज्ञान-वैराग्य-भक्ति-शम-दमादि-
साधनेन मोक्षं लभते जीवो, नान्यदेहः ॥५॥
(5) Nilakantha replied, "of all the physical forms the
human form is the best. Tor it is with human form and not
by any other form that the soul attains final emancipation
through the screral means like Knowledge, Renunciation,
Devotion, Mental Tranquility and Self-restraint.
स्वर्गस्था देवा अपि नित्यं मनुष्यशरीरमभि-
कांक्षन्ते मोक्षहेतुत्वात् सुदुर्लभमिमं देहं प्राप्य
भगवद्भजनं विहाय विषयासक्ताश्चेन्मन्दभाग्याः ॥६॥

·५२ श्रीहरिवनविचरणकाव्ये (6) Even gods, the denizens of heaven, always hanker after the human form since it is the cause of Moksa; hence they are indeed unfortunate, who having obtained this human form, which is well-nigh difficult to obtain, get attached to sensual pleasures, ignoring the worship of the Lord. केचिन्मनुष्या मोक्षेच्छां त्यक्त्वा स्वर्गादिफलाय यतन्ते ते हि मणि त्यक्त्वा पाषाणं गृह्णन्ति ।।७।। (7) Some humans let go the desire for Moksa and strive for heaven; they, in truth, pick up a worthless pebble leaving aside a priceless diamond. दारिद्रमेवजगति परमं दुःखम् । सत्समागम एव संसारे परमं सुखम् । मनसा वाचा देहेन वा परोपकाराय यतमानो महत् कण्टमा- प्तोऽपि सततमुधुक्तो भवेत् स सज्जनस्वभावः ॥८॥ (8) Poverty indeed is the greatest misery in the world and contact with the virtuous is truly the highest happiness. The good are naturally intent on unremittingly obliging others by thought, specch and action, though in doing so they themselves have to suffer hardships. दुर्जनस्य स्वभावस्तु ततो विपरीतः-स्वयं दुःखो भूत्वा परस्मै महद् दुःखं ददाति । स्वस्यालाभे सति परस्य दुःखमुद्भावयति । यथा सर्पः स्वविषेण परप्राणहरः । यथा च मूषकः स्वदशनर्वस्त्राणि विदारयति ॥९॥ (9) The nature of a wicked man is just the opposite. When he is miserable he gives great unhappiness to others; though he derives no personal advantage, he creates troubles for others like a serpent that takes away lives by his poison, and like a mouse who cuts the dresses to shreds.

·पविशः सर्गः
तथा च हिमकणाः क्षेत्रोद्भूतधान्यादिनाशं
विधाय स्वयमपि नश्यन्ति तथैव दुर्जनाः पर-
सम्पत्तिनाशाय स्वयं हतप्राया भूत्वापि यतन्ते ॥१०॥
(10) Just as frost destroys the crops produced in the field
and then it is itself destroyed, in the same way wicked persons
strive to destroy the property of others though they themselves
are well-nigh dead in the process.
यथा केतूनामुदयो बहुकष्टप्रदो भवति सर्वेषां
तथैव दुर्जनाभ्युदयोऽपि प्रायशो बहूनां कष्टप्रदः ॥११॥
(11) Just as the rise of comets spells extreme trouble for
everyone, in the like manner the rise of a wicked person brings
trouble to many.
वेदोक्तकर्मसु अहिंसा एव श्रेष्ठं पुण्यं कर्म ।
परनिन्दा सर्वोत्कृष्टं पापम् । महाभयप्रदं सुपुण्यहरम् ॥१२॥
(12) Of the actions enjoined by the Vedas non-violence
is the best and meritorious act; calumny is the worst sin, which
brings danger and destroys religious merit.
ईश्वरस्य शास्त्रस्य गुरोश्च निन्दको जनः
सहस्राब्दावधि राक्षसो भवति । ब्राह्मणनिन्दकः
शतवर्षाणि नरके पतित्वा ततो वायसो जायते ॥१३॥
(13) One who speaks ill of the Lord, profanes the scriptures
or maligns the Guru is born as a demon for a thousand years;
the revilcr of a Brahmin falls into Hell for a hundred years and
then he is born as a crow.
वेदानां देवानां च निन्दको रौरवनरके
पतित्या दुःखमनुभवति । सतां निन्दापरो
जनः सज्जनफीतिमसहमानश्चोलको
भूत्वा महद्
दुःखमाप्नोति ॥१४॥

·श्रीहरिवनविचरणकाव्ये
(14) One who reviles at the gods and descrates the Vedas
experiences extreme misery after being condemned to the Raurava
Hell; one who is intent on slandering the good and is intole-
rent of the fame of the virtuous is born as an owl and gets
much misery.
भो मठाधिप, मानसिकरोगा बहवः सन्ति
तान् निशामय । तत्र तावद् आद्यो महा-
रोगो मोहः, स, सर्वक्षुद्ररोगोद्भवकरोऽस्ति ॥१५॥
(15) Listen, O Lord of the Monastery! There are many
types of mental disorders. The prime pestilence is Infatuation,
and it causes many minor ailments.
तदाश्रयत्वादनेकात्मबलभेदका रोगाः प्रादु-
भवन्ति । तेषु कामो वातरूपो लोभः श्लेष्म-
रूपः क्रोधो हृदयदाहकः पित्तरूपो विज्ञेयः ॥१६॥
(16) One should know that of these ailments Passion is
like flatulence, Greed is like phlegm, and the heart-consuming
Anger is like bile.
एतत् त्रिकमेकीभूय देहगेहादौ ममतारूपं
सन्निपातं प्रकटीकरोति । अप्राप्यविषये
मनोरथास्ते शूलरूपा विज्ञेया मुमुक्षुभिः ॥१७॥
(17) This triad in unison produces in the mind a fecling
of self-interest concerning the body, the house etc. This feeling
of utter selfishness is like the delirius derangement of the three
humours. Those who strive after final bcatitudc should know the
desires for impossible things to be like acute colic pain.
या होा ददुस्वरूपिणी, यच्च कोटिल्यं
कुष्टरूपम्, अहंकारो जलोदररोगो, दम्भः
कपटं मदो मानश्च सर्वसन्धिषु वालाख्यो रोगः ॥१८॥

·पविशः सर्गः (18) Envy is like ring-worm and Crookedness on its part resembles leucoderma, Ego is the disease of dropsy while hypocrisy, deceit, insolence and pride constitute the rheumatic arthralgia. या तृष्णा कठोदराख्यो रोगो वित्तषणां-पुत्रैषणां लोकपणां च महाज्वरस्वरूपां विजानीयात् । एवमाद्य. नेकगदयुतो जीवो दुःखाब्धिमग्नोऽस्ति ॥१९॥ (19) Desire is the disease known as gastritis; the triple desire the desire for wealth, the desire for sons and the desire for worldly fame is like chronic fever; the soul infected by several such ailments remains submerged in the ocean of misery. तादृशो जीवो भगवदाश्रयरूपप्लवमारोढुं नैवः शक्तः। तेन यमो नियमः स्वधर्म- आचारस्तपो ज्ञान यज्ञो दानं सत्संगति- श्चेति रोगनाशकमोषधं सेवनीयम् ॥२०॥ (20) Such a soul is not able to get aboard the raft in the form of the Lord's favour. Therefore, one should use curativ medicines like practice of restraint, observance of vows, performance of one's duties, penance, knowledge of the self, liberality, and association with thc virtuous. आत्मरोगाः शनैः शनैः क्षीणा भवन्ति । यदि च पञ्च-विषयभोगरूपकुपथ्यसेवनाद् वर्घन्ते ज्ञानिनामपि तदाऽज्ञानिनां तु किमत ॥२१॥ (21) The diseases of the soul slowly and gradually get worn off. If the malady cven of the cnlightened gets aggravated by consuming unsholesome dict in the form of five sensual pleasures, what to say about that of the ignorant!

·५६
धीहरिवन विचरणकाव्ये
परमात्मनः साक्षात्सम्बन्धेन सद्गुरुसुवैद्य-
वचनांडगोकरणेन विषयत्यागपथ्यपरिपालनेन-
इष्टदेवभक्तिगुटिकां श्रद्धानुपानयुतां भक्षयेत् ॥२२॥
(22) After direct communion with the Lord and after
complying with the salutary words of the physician in the form
of the Guru and sticking to the wholesome regimen of foregoing
sensual pleasures, one should consume the pillet of the worship
of tutelary deity along with the vehicle of faith.
तद्रोगनाशे सुमतिक्षुधा वर्धते विषयासक्ति-
रूपदौर्बल्यं नश्यति तदा शुद्धान्तःकरणे
जाते ध्यानमार्गेण भगवत्साक्षात्कारो भवति ॥२३॥
(23) When that disease is rooted out the hunger in the
form of good sense increases, and the debility in the form of
attachment to sensual pleasures is destroyed; thereafter, when
the mind becomes guileless, the Lord is realized through
contemplation.
ततश्चकान्तिी भक्ति परासंज्ञका सम्प्राप्य
जगत्सौख्यं दुःखमेवेति निश्चित्य सावधानः
सन् विघ्नरनभिभूतो मोक्षं प्राप्नोति ॥२४॥
(24) Then, of course, the devotee attains exclusive devotion
known as Para Bhakti (Supreme Devotion) and considers the
worldly pleasures to be nothing but misery; as he is cautious
he is not balked by obstacles and attains final emancipation,
यथाकथंचित् कूर्मपीठे रोमावलियित,
गगने पुष्पोद्गमो भवेत्, मृगाम्बुभिस्तृषा
विरमैत्, सिकतापेषणात् तैलं निर्गच्छेत्,
तथापि भगवदाश्रयं विना मोक्षो न भवेत् ॥२५॥

·पड्विंशः सर्गः
(25) A line of hair may somehow grow on the bald back
of a tortoise, a flower may blossom in the sky, thirst may be
quenchcd with water of a mirage, oil may be extracted by
crushing sands, yet Molsa can never be achieved without the
worship of the Lord
पूर्वोक्तसाधनतो यदि परमात्मकृपा जायेत चेत्
स्वल्पोऽपि सुमहान् भवेदेव, तेन विचक्षणाः
प्रभोरहतुकी भक्तिमाश्रित्य निर्भया मोक्षं लभन्ते ॥२६॥
(26) If at all the Lord's grace is obtained by the means
enumerated earlier, cven a man of no consequence becomes
very great, the wise, therefore, resort to selfless worship of the
Lord and getting completely rid of fear they attain final emanci-
pation.
तथाविधभक्तेः सहकारीणि प्रत्यङ्गानि नव सन्ति । तद् यथा-
(१) प्रत्यहं सत्समागमः ।
(२) भगवत्कयाप्रसंगे रुचिः ।
..
(३) निरहंकारीभूय भगवद्पसद्गुरुसेवनम् ।।२७॥
(४) निष्कपटीभूय हरिचरितं श्राव्यं श्रावयितव्यं गेयं च
(५) दृढं विश्वस्य स्वसम्प्रदायस्य तारकमन्नो जाप्यः
(६) जितेन्द्रियत्वं सरलस्वभावोऽबहुप्रवृत्तिः सज्जनधर्मा-
नुयायित्वम् ॥२८॥
(७) सर्व जगद् भगवत्स्वस्पं मत्या सर्वान् स्वात्मतुल्यान्
पश्येद् धार्मिकान् सतश्च पूजयेत् । यदृच्छालाभन
सन्तोषमाश्रित्य
चतंनम्
॥२९॥

·५८ श्रीहरिवनविचरणकाव्ये (८) सुखे दुःखे च हर्षशोकरहितो भूत्वा प्रारब्धमेव भुजानः स्वधर्मान्न चलेत् । (९) भूरिलाभेऽपि नवाधर्माचरणं कुर्यात् ॥३०॥ (27-30) There are nine subordinate accessories to such type of Devotion. Thus (i) one should have day to day contact with the virtuous (i) one should have a predilection for the stories connected with the Lord (iii) one should serve without egotism the benign and god-like Guru (iv) one should hear, recite and sing without guile, the exploits of Hari (v) one should mutter the preserving spell of one's own sect (vi) one should control the senses, should have a straight-forward nature, should desist from over-activity and should pursue the ways of the virtuous (vii) one should consider this whole world to be the Lord's manifestation and treat everyone as one's own self and revere the religious and virtuous. One should live with content on whatever is obtained by chance. (viii) one should be free from pleasurc when happy and from pain when unhappy and should not swerve from one's duty enjoying all the while the fruits of accumulated actions, (ix) and one should not act irreligiously even for a great gain. एवं भक्तेरंगतहकारिभिः समन्वितो जीवः सावधानः सन् मत्कृपया दुरन्तसंसारार्णवं तरत्येव ॥३१॥ (31) If the soul is thus equipped with such accessories of devotion and is heedful, it crosscs, without fail, the endless ocean of worldly existence. श्रुत्वा वणिमुखाम्भोजान्निर्गत वचनामृतम् । अयं हि भगवान् साक्षाच्छिष्योऽभूग्निश्चयान्वितः ॥३२॥ (32) Hearing the nectar-like speeclh flowing from the lotuslike face of the ascetic, the monk thought, "This indeed is God Himself” and became his disciple with full conviction.

·पविंशः सर्गः + अपारे कुपेऽस्मिन् न च किमपि शं गाढतमसि पराभूयास्मिन् हा भ्रमणपरिपाटीमनुभवन् । सुखं नवासाद्यं भवति भवतो दर्शनपरम् अतोणिन् याचे तव चरणसेवां प्रतिदिनम् ॥३३॥ (33) There is no happiness in this pitch-dark and bottom-less well. Being frustrated here and endlessly roaming about in the world alas!, I could not indeed get the pleasure of meeting you. I entreat you, therefore, O Ascetic, to allow me to serve for ever at your feet." इति श्रीहरि विचरणकाव्ये षड्विंशः सर्गः ॥ End of Canto XXVI of "The Poem of Shri Hari's Epic Journcys through the Forests." x भूतपुर्याख्यसत्क्षेत्रे रामानन्दाश्रयं यतिम् । चमत्कारेण बोधेन शिष्यं चक्रे स पातु माम् ॥५२॥ LII May He, who by his miraculous cxhortation, in the auspicious place known as Bliutapuri, converted a monk of the Ramananda sect into his disciple, protect me. + Shiklarini Metre X Anushtup Metro इति पड्विंशः सर्गः END OF CANTO XXVI ·।।श्रीशाय नमः। सप्तविंशः सर्गः + कुमारे गात् क्षेत्रेऽष्टविधसुविवाहं त्वकथयन्- न्यषेधीत् कन्याविक्रयमवगुx चाण्डालचरितम् । ययौ पाझे नाभे हरिरुपदिशन् क्षत्रतनवे महेन्द्रः संन्यासी वरद इति सप्तद्विदशके ॥५३॥ CANTO XXVII LIII The Lord went to Kumarikshetra, elucidated eightfold marriages to the Brahmin, forbade sale of a bride, related the episode of the Chandala woman, went to Padmanabha, exhorted the Kshatriya and told him how Indra disguised as an ascetic gave a boon to Kashiraja: this much is recounted in thc Twentyse. venth Canto. स्वेच्छया निरगादीशः कुमारीक्षेत्रमागतः । तत्रैको ब्राह्मणो दृष्ट्वा दिव्यकान्तियुतं हरिम् ॥१॥ परीक्ष्य प्रणतोऽभूत भावानायातु मे गृहम् । धर्मशास्त्रस्य तत्त्वानि ज्ञातु कामोऽस्मि साम्प्रतम् ॥२॥ पुच्या विवाहकतंव्ये शास्त्रोक्तनियमान् प्रभो । कथय त्वं महाराज तभेदान् विविधांश्च तान् ॥३॥ (1-3) The Lord, of his own accord, left that place and arrived at the holy shrinc of Kumari. Here a Brahmin saw that Hari was endowed with divine lustre, he closely scanned him, bowed down to Hari and said, "Please come to my place for + Shikharini Mctre x अदगम्भ ·सप्तविशः सर्गः just now I am eager to know thc essence of Law. Elucidate, o Lord, the rules and sub-rules governing the celebration of a daughter's marriage. O great one, also tell me about the various types of marriage. जगाम भवनं तस्य दयालुःसदसि स्थितः । मनुप्रोक्तानिमान् भेदान् विवाहस्यावदद्धरिः ॥४॥ (4) The kind Lord went to his abode, seated himself in the gathering and spoke about the following types of marriage prescribed by Manu. भूपितां भूषणैर्वस्त्रः पूजयित्वा वरं मुदा । दद्यात् कन्यां विधिं कृत्वा विवाहो ब्राह्म उच्यते ॥५॥ कर्तुवंश्याश्च गोत्रस्था दश पूर्वा दशापराः । पापाच्छुद्धा भवन्त्यद्धा ह्यश्वमेधफलं तथा ।।६।। (5-6) "If after worshipping the bridc-groom the virgin bcdccked with ornaments is gladly given over to him with due ceremony, the marriage is called Bralıma. The persons born in the family of a man, who follows this type of marriage that is to say, ten ancestors and ten descendants of his-become free from sin and he himself gets religious merit cqual to that of a horsc-sacrificc. ज्योतिष्टोमादियज्ञं विधाय तवृतदाह्मणान् वस्त्रालंकारस्तोषयित्वा यथाविधि कन्यादानं क्रियते स दिव्यविवाहः कर्तारं सप्त पूर्वान् सप्त परांश्चेति पञ्चदश पुरुषान्नरकान्मोचयति ॥७॥ (7) When a bride is given away in marriage with duc ceremonies after performing a Jyotistoma sacrifice and satisfying the pricst chosen for that with garments and ornaments, it is called a Divya marriage. Onc who follows this is frced from the fear of hell along with his scien ancestors and descendants. scych ·थीहरिवनविचरणकाव्य वरकन्याश्रेयोऽयं गोमियुनद्वयदानं दत्त्वा वा तन्निष्क्रयीभूतं द्रव्यं दत्त्वा कन्यादानं दीयते स आर्को विवाहो दातारं तत्पूर्वांस्त्रीन् परस्त्रीश्चेति सप्तपुरपान नरकभयाद् रक्षति ॥८॥ (8) "When for the welfare of the bride and the groom, the bride is given away to the latter after presenting him with a pair of bullocks or an amount cqual to the worth of the bullocks, the marriage is called Arsa and it protects from the fear of hell, the giver along with his three ancestors and three descendants. ययाविधिकृतोद्वाही दम्पती स्वधर्मपरायणौ भूत्वा धर्मिष्ठपुत्रोद्भवकरी यदि स्यातां स प्राजापत्यविवाहः कर्तारं तत्पूर्वान् षट् परान् पड़ इति त्रयोदशपुरुषान् पवित्रीकरोति ।।९।। (9) "If the husband and wife are married according to rites and being devout in their duty beget a dutiful son, the marriage is called Prajapatya type of marriage; it purifies thirteen men of his family including himself, his six ancestors and six descendants. ज्ञेयः ॥१०॥ ताम् स कन्यावरश्च परस्परं कामभावेन स्वयमेव परिणये- गान्धर्वो विवाहो राजसो (10) If the bride and the groom marry of their own accord out of mutual affection it is called a Gandharva type of marriage; it is rajasa in nature. धनं वा कांचित् सम्पत्ति गृहीत्वा कन्या दीयते स आसुरविवाहस्तामसो ज्ञेयः ॥११॥ (11) Ifa bride is given away after accepting money or some other property it should be known as Asura type of marriage; it is tamasa in nature.

·सप्तविंशः सर्गः बलात्कारेण कन्याहरणं कृत्वा परिणयति स राक्षसविवाहः परिकीतितो बुधैः ॥१२॥ (12) If the bride is married after forcibly kidnapping her It is pronounced by the learned as a Rakshasa type of marriage. स्वधर्मरहिता भक्ष्यभक्षकदुःशीलपापाचरण- पुरुषस्तथाविधा कन्या च यदि परिणीयेत पशाचोऽधमो विवाहः (13) "When a man who is a renegade, who eats prohibited food, who is of a bad character, and sinful behaviour marries a bride of similar nature, it is the lon est type of marriage known as Paislacha. स कथितः ॥१३॥ हे द्विजाः, तामसाधमविवाहितदम्पत्यो- रसत्यवादगोद्विज शास्त्रनिन्दाधर्मद्वेषादि- दुर्गुणयुक्ताः प्रजा पितृणां दुःखप्रदा भवन्ति ॥१४॥ (14) "O Brahmins! the progeny of the couple married according to the Tamaca and the lowest type of marriage are characterized by blemishes like mendacity, the condemnation of cows, brahınıns and scriptures, hatred for religion ctc, and they bring misery upon their parents and ancestors. कन्याविक्रयरूपं महत् पापं ये कुवृद्धयो न जानन्ति ते हि स्ववंशीय- पितृघातका दुरन्तरे नरके पतन्ति ॥१५॥ (15) "Those cul-minded people who do not know about the great sin in the form of the sale of a bride ruin their ancestors and go to the fathomless hell While those who live upon that wealth scritably devour thc ficsh of their daughter and they defile the surface of the carth with their foot-prints as they tread on it

·६४
श्रीहरिवनविचरणकाव्ये
तद्रव्यजीविनस्तु तत्कन्यामांसभक्षका
वसुधातलं स्वपादन्यासपितं फुर्वन्ति हि ॥१६॥
एतद्विषये भानुमुनिचाण्डाल्योः संवादं शृणुत ।
पुरा भानुमुनिः स्वाश्रमाभ्याशे गच्छन्ती
श्यमांसं चिताग्निपक्वं मनुष्यकपालधृतं पाद-
त्राणपिहितं वहन्तीरजस्वलां जलसेचनेन
पृथ्वी पवित्रीकुर्वन्ती चाण्डालीं वीक्ष्य पप्रच्छ ॥१७॥
भो जलसेचनेन कि प्रयोजनम्-इति पृष्टा सा प्रोवाच-
मुनिवर शृणु-गोचरस्थानभेदकस्य, स्वपरदत्तपृथ्वीहतुः,
कन्याविक्रयिणश्च पादस्पर्शाद दूषितां भूमि शुद्धां करोमि
नो दिदं मांस मेमपं मवेत
॥१८॥
(16-18) "All of you listen in this context to the dialogue
between the sage, Bhanumuni and the Chandala woman. Of
yorc, a Chandala woman was passing from near the hermitage
of Bhanumuni. She carried in a human skull the flesh of a dog
roasted in the funeral pyre and covered with a shoe. The sage
saw that woman in menses consecrating the earth by sprinkling
water on it; so he asked her, woman, why do you sprinkle
water like this?"
Thus questioned, she replied, 'O great sage, am purifying
this earth which is soiled by thc toucli of the feet of those
who till the land reserved for pasture, or who usurp the land
gifted away by their ownselves or by someone else or who sell
their daughters. Otherwise this flesh would not be worth eating
by me.
तच्छ्रुत्वा भानुमुनिश्चिर' धर्मशास्त्रं विचार्य चाण्डाली
प्रशस्य विस्मतोभूत्, तत आपत्तिसमयेऽपि कन्याविक्रयादि
न कायं श्रेयस्काः ॥१९॥

·सप्तविशः सर्गः (19) Hearing this the sage was very much surprized. Bhanumuni reflected for a long time on the essence of law and admired the Chandala woman. Therefore those who wish for their welfare should never resort to the sale of a daughter even in times of dire adversity. तन्निशम्य सभास्थाः सर्वे जनास्तथैव वर्तितुं कृतनिश्चया आसन् । ततोऽन्यदपि सनकादिमतावलम्बि ज्ञानं तेषां बोधाय श्रीहरिर्जगाद ।।२०।। परमात्मस्वरूपस्य यथार्थज्ञानप्राप्तिरेव शाश्वतसुखोपाय इति सनकमतम् तत्साधनं तु मायिकपदार्थेभ्यो मनो- वृत्तिनिरोधः सर्वदा कार्य इति सनन्दनमतम् ॥२१॥ शास्त्रशुद्धनिष्कामकर्मोपासनया मनोनिग्रहो भवतीति सनातनमतम् । सर्व चराचरं जगन्नश्वरं विकारि चेति बहुशो विचारणान् निष्कामभावः स्यादिति सनत्कुमारमतम् ॥२२॥ (20-22) When they heard this all those people who were sitting in the concourse decided to act according to this advice. Then Hari elucidated the philosophical teachings of Sanaka and others. 'Acquisition of the right knowledge of the nature of Supreme Being is the sole means of obtaining eternal beatitude this is the thesis of Sanaka; 'whereas the means for getting bliss is to completely withhold the mind from illusory phenomenal objects'--this is the teaching of Sanandana. Sanatana preaches that the control of the mind results from devotion to self-less actions upheld by Scriptures. Sanathumara thinks that unselfish attitude follows upon continuously contemplating that all this mobile and immobile world is cvanacent and mutable. H.-5 ·२६ श्रीहरिवनविचरणकाव्य अतो हे जनाः-यद् यत् कर्माचरणं तद् भगवत्प्रीति- हेतुकं कायं न तु तत्फलापेक्षया, येन च तूर्ण परमात्म- कृपा मोक्षप्रदा भवति ॥२३॥ (23) Therefore, O men! perform every duty you have to fulfil, only to please the Lord, without any regard to the fruit thereof; thus, indeed, can be obtained the Lord's grace leading to final emancipation. सिद्धान्तं वणिना प्रोक्तं ते निशम्यातिहपिता : । सुगन्धाब्जः पूजयित्वा वैजयन्त्या हरि मुदा ॥२४॥ लैंभिरे परमं सौख्यं भुक्तिमुक्तिफलप्रदम् । एवं तांस्तोषयित्वेशः पद्मनाभं जगाम ह ॥२५॥ (24-25) The people being pleased upon hearing the tenets expounded by the ascetic, gleefully worshipped Hari with fragrant lotuses and a garland of flowers and obtained the highest bliss that gave them enjoyment here and emancipation hereafter. Having indulged them in this manner the Lord repaired to Padmanabha. तत्रैक क्षत्रियं वीक्ष्य महाक्रोधसमाकुलम् । सान्त्वयामास साम्नासौ दयाहृदयो विभुः ॥२६॥ (26) There Hari came upon a Kshatriya exasperated with wrath, and the Almighty, with his heart soft with compassion, appeased him with pacifying words. शृणु मे वचनं तथ्यं सर्वदा शान्तिकारकम् । अज्ञाननाशकं जन्तोः श्रेयसां परमं पदम् ॥२७॥ (27) Listen to my sincere speech which for ever brings peace, which cradicates the ignorance of a being and which is the source of the highest good.

·श्रीहरिवनविचरणकाव्य यमैश्च नियमश्चित्तनिरोधेन महाबलः । संयोगे बहुले जाते क्रोधस्योत्पत्तिकारके ॥३४॥ न जातः क्रोधसंयुक्तः कीर्तिस्तस्य महौं गता । तस्योदार-गुणान् सर्वान् क्रोधस्य विजयं दिवि ॥३५॥ नारदः कथयामास वासवाय महामतिः । श्रुत्वा शक्रस्तथा भूमो विस्मयं परमं ययौ ॥३६॥ परीक्षां कर्तुकामोऽसौ मघवा कामरूपधृक् । आययौ काशिराजस्य सभास्थानं सुशोभितम् ॥३७।। मुखं मार्जारवद् बिभद् रक्तश्रावयुतं वपुः । पूतिगन्धिमसोवणं पश्यता च भयावहम् ॥३८॥ वेषं संन्यासिनो धृत्वा नृपान्तिकमुपागमत् । देहि भिक्षा मनोऽभीष्टां सत्वरं मे महीपते ॥३९॥ (33-39) The Lord replied, "Long long ago there was in Varanasi an illustrious king named Krodhajit, who had mastered his anger and kept it under his throne. He had become very powerful by the practice of strict religious observances and austerities. He would never submit to anger even when there were several occasions for getting angry. His fame therefore spread all over the earth; and his sublime virtues and his conquest over anger were narrated to Indra by the sagacious sage Narada. Having heard of such a person living in the mortal world Indra was immensely surprized. So the lord of heaven, who could assume any form he desired, came to the well decorated court-hall of the king of Kashi with a viety to test him. He wore a felinc face, his pitch-swarthy and foully stinking body was dripping with blood and inspired fear in the onlookers. He approached the king in the guisc of an ascetic saying, 'O lord of the carth give me instantly the alms of my choice.'

·सप्तविंशः सर्गः
उत्थाय संमुखं गत्वा ननाम शिरसा मुदा ।
निन्द्यरूप विलोक्यापि कृतांजलिपुटोऽब्रवीत् ॥४०॥
भो संन्यासिन् मे मन्दिरे यथेष्टं ते भिक्षा दास्यामि ।
अत उच्यता कि ते प्रियमिति श्रुत्वाताह स ॥४१॥
शृणु नरपशो, बर्वर, इति मन्युद्भवकरवचनेन सम्बोध्य
तव पुत्रशीर्वामिषभोजनं मे देहोति प्रोवाच ॥४२॥
(40-42) The king rose and went up to him and gladly
bowed down to him, although he saw the abominable form, the
Ling spoke to him with folded hands
'O ascetic I shall give you the alms of your choice in my
own palace, tell mc, therefore, what would you like' Hearing
this the ascetic addressed him with irritating words and spoke
thus, 'Hearo human brute, o sayage, give me the flesh of your
son's head to cat'
तथेति नृपेण प्रत्युक्ते नदीतीरे स्नानाय जगाम ।
पश्चाद्राजा पुत्रस्नेह विहाय तच्छिर उत्कृत्य
तद्भोजन रचयित्वा सन्यासिन प्रतीक्ष्य तस्थौ ॥४३॥
(43) When the king said, 'Amen', the ascetic went for a bath
to the river bank Thercaſter thc king cut off luis son's licad
ignoring his love for his own child He got victuals prepared from
that flesh and stood waitng for that ascctic
तदानों प्रधान आगत्योवाच-नृप भवताऽमन्त्रितो
दण्डी वाजिशाला वह्निना ददाह ।
वाजिनः सपरिवारास्तद्रक्षकाश्च दग्धा बत ॥४४॥
(44) In the meantume his minister came there and sard,
'O ling' the sccuc invicd by you for mcals las burnt down
thic stables by setting licin on fire Alis' all the horses along
with thc ostlers and their families are consumncd by thc fire.
तदनन्तर क्रन्दमानान्त पुरचरी धावन्ती नृपमागत्यो-
याच-तायकी राजपुषों बलान्निनाय
तत्र सर्व
सः ॥४५॥

·श्रीहरिवनविचरणकाव्ये
तद्रोधनाय गतान सैनिकान् बलवानसो स्वकीयप्रचण्ड-
दण्डेन ताडयामास । अतस्तूर्ण तं वशमानयेति ॥४६॥
(45-46) Soon after a wailing female attendant from the
harem came running to the king and blurted out, 'Your dear
daughter is forcibly carried away by that ascetic, and that
mighty man has struck down with his fierce staff the soldiers
who had gone to arrest him.'
एतदुद्वेगकरं वचो निशम्यापि नैव चुक्रोध राजा ।
ततः स्नात्वाऽऽगतं संन्यासिन बहुमान-पुरस्सरं
तच्चरणी
प्रगृह्य सगद्गदं प्रोवाच
॥४७॥
यदि मे मज्जनानां चापराधोऽस्ति चेत् क्षमस्व ।
त्वदुक्तनिर्मितभोजनं यथासुखमासनस्थो भुक्ष्व ॥४८॥
(47-48) Even after hearing these alarming words the
king was not at all angry, but he respectfully fell at the feet of
the ascetic who had returned after his bath and addressed him
in a voicc choked with tears, "Pardon me, if my men or I
myself have offended you. Please be seated and enjoy at leisure
the food prepared according to your instruction.'
तथाविधं नृपतेर्वाक्यं निशम्य सौम्यत्वं, क्रोधरा-
हित्यं च निरीश्य तस्मै भृशं प्रीत इन्द्रो दण्डि-
वेषं विहाय स्वदर्शनं दत्त्वा जगाद ॥४९॥
धन्योसि कृतकृत्योऽसि जितक्रोधस्य ते कि
वर्णये महिमानम् । राजकन्याहरणं वाजि-
शालादाहनादिकं तु मे मायया दर्शितं
ते परीक्षार्थ मिति-तत्
सत्यं नास्ति ॥५०॥
मत्प्रसादात् ते सर्वमनोरथसिद्धिर्भविष्यतीति
वरं दत्त्वा स्वर्ग जगाम । अतो है क्षत्रिय,
क्रोधशत्रुजेतारो महापुरुषाः
शास्त्रोक्त-
साधनरात्मश्रेयसि सफलप्रयत्ना भवन्ति ॥५१॥

·सप्तविंशः सर्गः ७१ (49-51) Having heard these words of the king and seeing his composure and anger-free attitude, Indra was highly pleased with him He gave up his disguise of the ascetic, appeared in his own person and said, 'You are very fortunate, you are extremely lucky. You have so completely mastered your anger that I have no words to describe your greatness. The kidnapping of the princess, the burning of the stables etc. were all shown by me by my miraculous powers, only to test you, it is not real. By my favour all your ambitions will be fulfilled.' Giving the king of Kashi a boon in this way Indra went to heaven. Therefore, O Kshatriya, the great men who conquer anger are successful in achicving their own welfarc by the means prescribed in the Scriptures. + श्रुत्वा मुकुन्दमुखपद्मविनिगतं यद् वाक्यामृतं विविधतापविनाश हेतु । शिष्यो बभूव जितरागरयोतिभक्त्या नारायणस्य विहताशुभकर्मराशिः ॥५२॥ (52) Hearing the nectar-like speech, which flowed from the lotus-face of Mukunda and which was responsible for cradicating diverse agonies, the Kshatriya devoutly became his disciple conquering the vehemence of anger. The heap of all his evil deeds was destroyed by Narayana. ४ दरिद्राणां दैन्यं शरणरहितानां प्रतिदिन- मपाकर्तुं नित्यं विहितशुभजन्मा मखपतिः । घनश्यामः स्तुत्यो भुवनपरिपातुं कृतुमति- श्छुपैयापुर्या, मे हृदयफमले तिष्ठतु सदा ॥५३॥ (53) May the laudable and cloud-dark lord of sacrifice dctcrmined to protect the worlds, who is nobly born in the city of Chappaiya to remove thc miscry of the cver shelter-less poor, permanently abide in my lotus-like heart. + Vasantatilaka Mctre x Shilharini Metre ·७२ श्रीहरिवन विचरणकाव्ये xकदा राधानाथं प्रमुदितमना नित्यसुखद घनश्यामं रामं मनसि सुधिया चिन्त्वनपरः । रसं रासेशं तं व्रजपतिमनन्तं ानुदिनं छुपैयापुर्या संवसतिमहमेष्यामि भगवन् ! ॥५४॥ (54) O Lord! When shall I be able to live permanently in the city of Chhapaiya--pleased in my mind and engrossed in my thought of the giver of eternal happiness, the Lord of Radha, in whom the Yogis get lost, who is the Lord of Vraja and of the Rasa dance and who is the sap of life? इति श्रीहरिवनविचरणकाव्ये सप्तविंशः सर्गः।। End of Canto XXVII of " The Poem of Shri Hari's Epic Journeys through the Forests." + कुमारिकाक्षेत्रगविप्रपुत्रिका- विवाहभेदादिसुताद्यविक्रयान् । चाण्डालकं क्षत्रनृपालबोधनं वरप्रदानादि जगौ स मावतु ॥५४॥ LIV May He protect me who, on the occasion of the marriage of the Brahmin's daughter spoke about the eight varieties of marriage, the evils of accepting the bride-price and about the Chandala woman at Kumarikakshetra, and who exhorted the Kshatriya and spoke about the boon given to Kashiraja by Indra, x Shikharini Metro + Vanshastha Metre इति सप्तविंशः सर्गः END OF CANTO XXVII ·। श्रीशाय नमः ।। अष्टाविंशः सर्गः + जनार्दने शर्वगृहे प्रदर्शिताः ख्यात्यादि- भेदा हरिणा द्विजाय च । दीक्षां प्रदायाऽऽप्य स आदिकेशवं शठार्थमाहेति कथाऽष्टविंशके ॥५५।। CANTO XXVIII LXV At Janardana Hari explained to the brahmin the various types of Khyatis ( illusory perception ) in the temple of Shiva and after initiating the brahmin, He camc to Adikeshava and explained the significance of the word 'rogue'—this is the theme of the Twenty-eighth Canto. : प्राप ततो गतः स वर्णान्द्रः प्राणिनां हितकाम्यया । जनार्दनमथो घूर्जटेमन्दिरं स्वयम् ॥१॥ आसनं विदधत् सम्यगुवास धर्मनन्दनः । तत्रैकः सुमहान् प्राज्ञ आगतो हरिसन्निधौ ॥२॥ जानन् दिव्यतमं प्रश्नान् पप्रच्छ विनयान्वितः । स्यातिः कतिविधा भ्रान्ती, तद्भेदान् यांश्च सर्वशः ॥३॥ वदतु वदतां श्रेष्ठो भवान् कृत्या कृपां मयि । हेतुभिः सहिताः सर्वाः शृण्वतां सुखदाः शुभाः ॥४॥ +Vanshasthavil Metre ·७४ Own श्रीहरिवनविचरणकाव्ये (1-4) Then the ascetic proceeded to the shrine of Janardana wishing for the welfare of all beings and came to the temple of Lord Shiva The son of Dharma prepared his scat and stayed at ease Then a highly intelligent man came in the presence of Hari and seeing his extremely divine form humbly asked him many questions How many thcorres are there concerning illusory perception ? how are they mutually distinguished ? Please be kind to me O eloquent one ' and tell me about them, for if they are logically delineated they will interest and give pleasure to those that hear them श्रीनीलकण्ठ उवाच- श्रूयता विद्वद्वर, मतभेदेन ख्याति पञ्चधा । यथा, असख्यातिरात्म- ख्यातिरन्यथाख्यातिरख्यातिरनिर्वचनीयख्यातिश्चेति ॥५॥ (5) The revered Nılakantha replied, "O best of the learned, listen to what I say According to different theories Khyats are five fold (1) Asat khyatı, (2) Atma khyatı, (3) Anyatha khyatı, (4) Akhyau and (5) Anirvachanıya-hhyatı सा हि रज्जो सर्पभ्रान्ति , शुक्तौ रौप्यभ्रान्तिश्च, एवमादिविषयजन्यास्ति । ता शून्यवादिनो सख्याति वदन्ति । क्षणिकविज्ञानवादिन आत्मख्याति कथयन्ति ॥६॥ नैयायिका वैशेषिकाश्चान्यथाख्याति गदन्ति । साख्या प्रभाकरमतावलम्बिनश्चास्याति ब्रुवन्ति वेदान्तिनस्तु तामनिर्वचनीयख्याति प्राहु ॥७॥ (6-7) Khyati (illusory perception) is produced in cases like the illusory perception of a rope as serpent or of a motherof-pearl as silver ·अष्टाविंशः सर्गः ७५ It is called Asat-khyati by the Shunyavadi Buddhists: the Vijnana-vadi Buddhists call it Atma-khyati; the Naiyayikas and Vaishesikas call it Anyatha-khyati; the Samkhyas and the followers of Prabhakara call it Akhyati; while the Vedantis proclaim it to be Aniryachaniya khyati. रज्जुदेशे वा सर्पभिन्नेऽन्यत्र देशे सर्पप्रतीतिर्नाम्ना, स्वरूपेण कथनेन च नैव सत्या । अतः सा-अस- ख्यातिनिगद्यते, असतः सादेः ख्यातिः प्रतीतिः ॥८॥ (8) When there is the cognition of a serpent in the place of a rope, or at any other place where there is no serpent, that cognition is only nominal and illusory but not real in nature; the statement expressing that cognition is also false; hence it is called Asat-khyati, that is to say, the cognition of the serpent etc. which do not exist. रज्जौ वा अन्यदेशे सर्पाभावेऽपि बुद्धिकल्पित- सर्पत्वं कथ्यते, बुद्धिस्तु सर्वपदार्थरूपधारिणी सा हि क्षणिका विज्ञानस्वरूपा । तदधीन आत्मा बुद्धिद्वारा तथैव प्रत्यति सा आत्मख्याति बुद्धेविषयरूपेण प्रतिभासः ॥९॥ (9) When in the place of a ropc or elsewhere the existence of a scrpant is imagined by the mind even in the absence of an external serpent, it is the cognitive faculty that takes thc shape of all objects; it is of course momentary and of the nature of Consciousness The soul which is subject to that cognises the serpent as though it exists externally, hence (this illusory perccpt on is) Atma-khyati that is to say, the apprehension of Consciousness itself as an external object. वल्मीकादी कृतसत्यसर्पदर्शनस्य नेत्रीयभ्रान्ति- दोपेण समीपस्थ-रज्जो तथाविधसत्वप्रकारक ·७४ own श्रीहरिवनविचरणकाव्ये (1-4) Then the ascetic proceeded to the shrine of Janardana wishing for the welfare of all beings and came to the temple of Lord Shiva. The son of Dharma prepared his seat and stayed at ease. Then a highly intelligent man came in the presence of Hari and seeing his extremely divine form humbly asked him many questions : How many theories are there concerning illusory perception ? how are they mutually distinguished ? Please be kind to mc o eloquent one ! and tell me about them, for if they are logically delineated they will interest and give pleasure to those that hear them. श्रीनीलकण्ठ उवाच-~ श्रूयतां विद्वद्वर, मतभेदेन ख्यातिः पञ्चधा । यथा, असख्यातिरात्म- ख्यातिरन्यथाख्यातिरख्यातिरनिर्वचनीयख्यातिश्चेति ।।५।। (5) The revered Nilakantha replied, "O best of the learned, listen to what I say. According to different theories Khyatis are five-fold : (1) Asat-khyati, (2) Atma-khyati, (3) Anyatha-khyati, (4) Akhyati and (5) Anirvachaniya-khyati. सा हि रज्जो सर्पभ्रान्तिः, शुक्तौ रौप्यभ्रान्तिश्च, एवमादिविषयजन्यास्ति । तां शून्यवादिनो सत्ख्याति वदन्ति । क्षणिकविज्ञानवादिन आत्मख्याति कथयन्ति ॥६॥ नैयायिका वैशेषिकाश्चान्यथाख्याति गदन्ति । सांख्याः प्रभाकरमतावलम्बिनश्चाख्याति ब्रुवन्ति वेदान्तिनस्तु तामनिर्वचनीयख्याति प्राहुः ॥७॥ (6-7) Khyati (illusory perception) is produced in cases like the illusory perception of a rope as a serpent or of a motherof-pearl as silver, ·अप्टाविंशः सर्गः ७५ It is called Asat-khyati by the Shunyayadi Buddhists: the Vijnana-vadi Buddhists call it Atma-khyati; the Naiyayikas and Vaishesikas call it Anyatha-khyati; the Samkhyas and the followers of Prabhakara call it Akhyati; while the Vedantis proclaim it to be Anirvachaniya khyati. रज्जुदेशे वा सर्पभिन्नेऽन्यत्र देशे सर्पप्रतीतिर्नाम्ना, स्वरूपेण कथनेन च नैव सत्या । अतः सा-अस- ख्यातिनिगद्यते, असतः सपदिः ख्यातिः प्रतीतिः ॥८॥ (8) When there is the cognition of a serpent in the place of a rope, or at any other place where there is no serpent, that cognition is only nominal and illusory but not real in nature; the statement expressing that cognition is also false; hence it is called Asat-khyati, that is to say, the cognition of the serpent etc which do not exist. रज्जी वा अन्यदेशे सर्पाभावेऽपि बुद्धिकल्पित- सर्पत्वं कथ्यते, बुद्धिस्तु सर्वपदार्थरूपधारिणी सा हि क्षणिका विज्ञानस्वरूपा । तदधीन आत्मा बुद्धिद्वारा तथैव प्रत्येति सा आत्मख्याति बुद्धेविषयरूपेण प्रतिभासः ॥९॥ (9) When in the place of a ropc or elsewhere the existence of a scrpant is imagined by the mind even in the absence of an external serpent, it is the cognitive faculty that takes thc shape of all objects; it is of course momentary and of the nature of Consciousness The soul which is subject to that cognises the serpent as though it exists externally, hence (this illusory perccpt on 1s) Atma-khyati that is to say, the apprehension of Consciousness itself as an external objcct. वल्मीकादी कृतसत्यसर्पदर्शनस्य नेत्रीयभ्रान्ति- दोषेण समीपस्थ-रज्जी तथाविधसर्पत्वप्रकारक ·: ७६ श्रीहरिवनविचरणकाव्ये ज्ञानं भवति । नेत्रभ्रान्तिदोषेण हि वल्मीक- भिन्नस्थानस्थेऽपि रज्जुविशेष सर्पज्ञानं सा-अन्यथाख्यातिः अन्यस्य रज्जवादे., अन्यधर्मेण सर्पत्वेन ख्यातिः प्रतिभासः ॥१०॥ (10) A person who has seen a real serpent in a place like an ant-hill may under the evil influence of optical illusion apprehend a rope as such a serpent for this cogaition of a serpent in a place other than a burrow, that is to say, in a particular rope is due to the adversc influenee of optical illusion. It is Anyatha-khyatı, that is to say, the appearance of something e g a rope, as having the qualities of something else e g a serpent वन्ध्यापुत्रवत्-शशशृगवद् वस्त्वभावेऽपि केवल वाणीविलासतः कथनं सा-अख्यातिः सर्वथाऽसगता मता । रज्जु. प्रत्यक्षा सर्पस्य तु स्मृतिरेव, प्रत्यक्षप्रतीत्यभाव इति ।।११।। (11) When a thing does not at all exist, like the son of a barren woman or the horn of a rabbit, yet due to lack of discrimation it is cognised as existing, the illusory perception is called Akhyati, which is totally inconsistent, since here the rope is present before the eye and not the serpent, which is in the memory hence there is no perceptual cognition of the serpent वेदान्तिना मते निर्वचनीयस्यातिस्वरूपमाह-अन्त . करणवृति नेत्रद्वारा बहिरागत्य विषयसमाकारस्वरूप लक्ष्यीकरोति ततो विषयावरणभगो भूत्वा विषय- प्रतीतिर्भवति, रज्जो सर्पो न सन्, नासन् न सदसन्, किन्तु अनिर्वचनीय एव भासते ॥१२॥ (12) Now is described the nature of Anirvachanıya-bhyatı according to the Vedanti School The mind comes out through the cye and views a form aving a shape similar to the one ·अष्टाविंशः सर्गः ७७ visualised subjectively; there upon the object is cognised after the cover concealing the object is removed. (Thus in the illusory perception of a serpent in place of a rope) the serpent does not exist in the rope nor can it be called non-existent since it is perceived, nor can it be both existent and non-exisent at thc same time for that would be self-contradictory, hence impossible; therefore it is indescribable. तत्र तिमिरादिदोषाः प्रतिबन्धका भवन्ति तेन च यथावद् रज्जुस्वरूपं न दृष्टं तत्ति- मिरावरणे नष्टे सति यथापूर्व दृश्यते ।।१३॥ तथैवाविद्याकल्पितदेहादिरूपे सत्यतारूपा, रज्जो च सकारा वृत्तिर्जायते, विशुद्धज्ञाने प्राप्ते- ज्ञानावरणे नष्टे तु देहादौ सत्यताऽभावो भवति, असत्यताया अपि अभावो भवति, उभयं ॥१४॥ अतः सदसत्तदुभयभिन्ना विलक्षणा पूर्वोक्तख्याति- चतुष्टय व्यतिरिक्ता सानिर्वचनीया ख्यातिरस्ति ॥१५॥ नकस्मिन् seen (13–15) Here defects like darkness etc work as impediments and due to them the real nature of the roap as it is could not de apprehended but when the obstacle of darkness is removed the rope can be as it really is just as the apprchension in the form of a serpent is produced with regard to a rope, in the same way the body etc. are apprehended as rcal though all these forms are produced by ncscience; when however pure knowledge is obtained and the veil of ignorance is removed, the body etc are apprehended as unreal, the absence of unrcality of these is also realized and both (unrcal and rcal) cannot eaist in a common substratum. Therefore this Anirvachaniya- hyati is quite distinct, altogether different from both real and unrcal and it is also superior to all thic four Khyatis mentioned carlicr.

·७८ श्रीहरिवनविचरणकाव्ये आत्मख्यातिरसख्यातिरख्यातिः ख्यातिरन्यथा । तथा निर्वचनख्यातिरित्येतत् ख्यातिपंचकम् ॥१६॥ योगाचाराश्च मध्याश्च तथा मीमांसका अपि । नैयायिका मायिनश्च प्रायः ख्यातीः क्रमाज्जगुः ॥१७॥ (16-17) These are the five Khyatis : (i) Atma-khyati, (i) Asat-khyati, (iii) Akhyati, (iv) Anyatha-khyati and (v) Anirvachaniya-khyati. They are accepted respectively by the yogacharas, the Madhyamikas, the Mimansakas, the Naiyayikas and the Vedantins. आत्मख्यातिर्मतिः सर्परूपेण भासते यतः । आत्मा बुद्धिर्मतिज्ञानं रज्ज्वां सर्पस्वरूपधृक् ॥१८॥ (18) Yogacharas i. e. the Idealistic Buddhists believe that the external world does not exist. The idea itself appears as the external serpent. Atma is Consciousness and kliyati is the apprehension of a rope woich takes the form of a serpent. असत्ख्यातिश्च सदिरसतख्यातिर्बहिर्मता । सर्वशून्यतया त्वेषामसत्सर्वहि भासते ॥१९।। (19) According to the Madhyamikas i. e. the Nihilist Buddhists the serpent'etc. which do not exist anywhere, neither externally as objects nor internally as ideas, are apprehonded as existing in the ropc, ctc. for according to them everything is void and what appears does not really exist. अख्यातिरिदमंशायां रज्ज्वां न ख्यायते त्वहिः । अभावानेशयोगस्य सर्पो ख्यातिरिय मता ॥२०॥ (20) Akhyati is accepted by the Mimahsakas who belicve that in the cognition of a serpent in the place of a rope, the rope docs cxist and can be referred to as 'this' wliere as the scrpent is not apprehended since it is not in contact with the cyc, hence the illusory perception is known as Akhyati.

·अष्टाविंशः सर्गः
अन्यथाख्यातिरेषा वै रज्ज्वां सर्पत्वमस्ति न ।
अयथाधर्मरूपेण मासनं
तदात्मिका ॥२१॥
(21) Anyatha-khyati consists in the illusory appearance
of a thing as having qualities and form which it does not
possess; it is like the appearance of the qualities of a serpent
in a rope.
अनिर्वचनीयख्यातिः सर्पः सन्नोर्ध्वबाधनात् ।
असन्नदर्शनान्नोभौ विरोधात्, तर्हि नूतनः ॥२२॥
अनिर्वचन एवास्ति रज्जूपहितचेतने ।
अविद्या भुजगाकाराऽऽवृत्त्यभंगात् प्रभासते ॥२३॥
(22-23) According to tha advocates of the Anirvachaniya-
khyati the serpent does not exist as it is contradicted after-
wards; it is not even non-existent as it can be seen; it cannot
both be existent and non-existent since it would be self-cotra.
dictory; it is therefore indescribable. In this illusory perception
of a serpent in a rope the nescience takes the shape of a ser-
pent and appears as such and hence it is Anirvachaniya since
it cannot be described as existent or non-existent.
सर्वे मतविशेषास्ते जगत्कारणसंश्रिताः ।
भवन्त्यैवेति सर्वेषां जानन्तु भ्रान्तयस्त्विति ॥२४॥
विज्ञाने हि जगत्सवं भासते चात्मरूपकम् ।
आत्मख्यातं जगत्सर्व ज्ञात्वा सत्येन मुच्यते ॥२५॥
सर्वशून्यात्मके तत्वे सर्वाऽशुन्यमिवेति यत् ।
जगद् वै भासते चासद् ज्ञात्वा शून्येन मुच्यते ॥२६॥
आत्मविमर्शरूपस्य संसर्गाभावता बहिः ।
जगदाकार एवायं दृश्यश्चेति विमुच्यते ॥२७॥

·८० श्रीहरिवनविचरणकाव्य विशिष्टे ब्रह्मतत्त्वे चा विशिष्टत्वभ्रमो यतः । तत्वज्ञानात्प्रमुच्येताऽभ्रान्त्या विशिष्टवेदनात् ॥२८॥ अनिर्वाच्यं जगत्सर्व ब्रह्मभिन्नत्वनिर्णयात् । ज्ञात्वा वै मुच्यते ज्ञान्यन्यथा संसरति भ्रमात् ॥२९॥ सख्यातिश्च तथा बोध्या सर्व सदिति निर्णयात् । विरलावयवाना तु सत्त्वात् प्रतीतितः ॥३०॥ तत्र (24-30) All the different schools of philosophy are concerned with the ultimate cause of the phenomenal world, and the above-mentioned Khyatis are the explanations of illusory perception according to the different systems of thought. According to the Idealistic Buddhists this whole world apparently appears to exist though it is unreal Consciousness alone is real. Hence he who realizes that the world owes its aprehension to Consciousness 15 liberated by that right knowledge The Nihilists consider that the world appears to exist though there is nothing but Void One who realizes that the world that appears to exist is non-existent is liberated by this Nihilism. One is freed by knowing that though there is total absence of external contact, the consciousness of the self app. cars in the form of visible phenomenal world. The advacates of Qualified Monism belive that Brahma 25 qualified though some misapprehend it as unqualified Onc is liberated after the knowledge of the truth and removal of illusion and apprehension of the Qualified Brahma. The enlightened one who knows that the whole world is indescribable since it is different in nature from Brahma is also liberated, otherwise he is ciught in the cycle of births and deaths due to ignorance ·अष्टाविंशः सर्गः That is known as Sat-khyati wherein all this phenomenal as well as noumenal is decidedly real since the several portions thereof are apprehended as existent. This also leads to final liberation. कृतप्रश्नोत्तरं श्रुत्वा वणितो हषितो द्विजः । तुष्टाव प्राञ्जलिः श्रीशं शिष्यं मां कुरु तावकम् ॥३१॥ (31) The brahmin was pleased to hear these replies to his queries from the ascetic and with folded hands he eulogized the Lord of Shri and solicited Him to accept him as his disciple माहात्म्यज्ञं समालोक्य विद्वांसं भक्तवत्सलः । स्वशिष्यमकरोत्तत्र दत्त्वा दीक्षां च वैष्णवीम् ॥३२॥ (32) Seeing that the learned brahmin could appreciate greatness, the Lord of wealth initiated him as his disciple since He is always kind to his devotees. ततो यानं विधायाशु ह्यादिकेशवमागतः । धर्मजं वीक्ष्य तत्रैको रामानुजमतानुजः ॥३३॥ अलौकिक हरे रूपं विलोक्य शृण्वतां नृणाम् । पप्रच्छ प्रणतो भूत्वा शठस्य लक्षणं तदा ॥३४॥ (33-34) Then He sct off instantly and came to the shrine of Adi-Keshava. Here a follower of the Ramanuja Sect saw the son of Dharma and seeing the extraordinary appearance of Hari he bowed down to him and asked him in the presence of several people to describe the characteristics of a rogue, वर्णी-उवाच- दुर्जनस्य प्रकारौ द्वौ खलः शठो मतावुभौ । खलः सुजनतां याति शठश्च बोधितोऽपि न ॥३५॥ H.-6 ·श्रीहरिवनविचरणकाव्ये अशक्तः कुरुते कोपं निर्धनो मानमिच्छति । अगुणी च गुणद्वेषी सः शठः कथितो बुधैः ॥३६॥ पूज्यान् निन्दति सर्वत्र चोहपसति दुःखितान् । यो विद्वेष्टि सदा शूरं स शठः कथितो बुधः ॥३७॥ अभिमानयुतो यश्च शक्तिहीमश्च सर्वथा । द्रुह्यति वेदशास्त्रेभ्यः स शठः कथितो बुधैः ॥३८॥ चौयं परगृहे वासो निर्दयत्वं च धूर्तता । परस्त्रीहरणं चैव शठस्य धर्म उच्यते ॥३९॥ मातरं पितरं वापि गुरुं सहोदरं तथा । मित्रं धर्म न जानाति स शठः कथितो बुधः ॥४०॥ परवार्ताकृती शूरः परोत्कर्ष न सह्यति । परापकरणे वीरः स शठः कथितो बुधः ॥४१॥ एक धर्म परित्यज्य भजते नान्यधर्मकम् । धर्मनिन्दा प्रकुर्वाणः स शठः कथितो बुधः ॥४२॥ स्वार्थलाभे सदासक्तः परहान्य समुद्यतः । उपकारं न जानाति स शठः कथितो बुधैः ॥४३॥ न प्रेम नौषधं नाज्ञा न सेवा न गुणो न धोः । न कुलं न बलं न श्रीः शठस्य शान्तये क्षमाः ॥४४॥ (35-44) The Ascetic replied:-- “There are two types of wicked men, the cheat and the villain. The cheat may be reformed into a gentleman by proper persuasion, whereas the villain cannot be so transformed. The wise declare him to be a villain who exhibits anger thou. gh he is weak, craves for honour though he is a pauper; and who being totally without virtues is jealous of good qualities,

·अष्टाविंशः सर्गः
८३
ever
He is called a villain by the wise, who always censures
the adorable, mocks the miserable, and who is hostile
to the valiant. He is called a villain by the wise who is full
of pride though he is without strength, who profanes the Ve.
das and other Scriptures. Theiving, living in some-one's house,
cruelty, cheating and violating the wives of others -- these are
the signs of a villain. He, too, is known by the wise to be a
villain who disowns his own parents or his preceptor, who re-
pudiates his brother and his friend, and who impugns religion.
He is known as a villain by the wise who enthuses in gossip-
ping about others, who never tolerates the rise of others and-
who is a hero in doing ill to others. He is called a villain by
the wise who renounces his faith and yet never accepts ano-
ther, but on the contrary desecrates religion. He also is called a
villain by the wise who is always intent on his own selfish gains.
and is very eager to harm others; and who neither apprecia-
tes nor reciprocates a good turn done to him. Neither affection
nor medicine nor a command, nor even service, nor virtue,
nor intelligence, nor nobility nor strength nor wealth can give
peace to a villain.
एकदा मुनिवर्यश्च तपः कुर्वन स्थितो वने ।
तत्रैको मृतदेहं जम्बूकः खादितुमागतः ।।४५।।
तदा तु साधुना तेन प्रोक्तो जम्बूकपुंगवः ।
वृक्षच्छायास्थितेनासो
दयार्द्रभावचेतसा ॥४६॥
हस्ती दानविजिती श्रुतिपुटी सारश्रुतद्रोहिणी
नेत्रे साधुविलोकनेन रहिते पादौ न तीर्थ गतौ ।
अन्यायाजितवित्तपूर्णमुदरं गर्वेण तुंगं शिरो
रे रे जम्बुक मुञ्च मुञ्च सहसा शाठ्येन निन्द्यं वपुः ॥४७॥
इति श्रुत्वा शृगालोऽसौ जगामान्यत्र कानने ।
देहं त्यक्त्वा मृतं तस्य शठस्य दुःखदं भुवि ॥४८॥

·८४ श्रीहरिवनविचरणकाव्ये (45-48) Once a great sage lived in a forest and practised austerities. A jackal came there to eat up a corpse. Then that sage seated in the shade of a tree addressed the jackal since his mind was moved by compassion : "The hands of this corpse are without generosity, the ears have always hated hearing the Scriptures, the eyes are bereft of the view of the sages, the legs have never gone to any shrine, its belly is filled with the help of wealth come by unfair means and the head is held high due to arrogance. O jackal please leave off, instantly this corpse which is hateful due to its villainy. Hearing this the jackal left the unplcasant dead body of the rogue on the ground and repaired to some other part of the forest. खण्डीकृतोऽपि पापात्मा पापान्नेव निवर्तते । शिरोहीनोऽपि कि राहुर्घसते न सुधाकरम् ॥४९॥ never to (49) Even though cut into pieces a wicked man desists from sinful activities. Does Rahu not swallow the moon though he is headless ? नकुलो रक्षितो गेहे धावमान इतस्ततः । गले बद्धेण्टिकाभारः कौतुकाय गृहाधिपः ॥५०॥ (50) A pet mungoose was tethered with a rcpe heavy brick just out of fun by some landlords. It moved about from here to there in the house. क्षणं वस्ने क्षणं पात्रे चापलेन विशन् मुहुः । इष्टिकाभारतः सद्यो बहिनियति कष्टतः ॥५१॥ अनेक विषयासक्तिलोलचित्तः शठो नरः । क्वचित् कष्टयुतो भूत्वा हरेः शरणमागतः ॥५२॥ सत्संगाच्छान्तिमापन्नो स्थातुं तत्रा मनो दधत् । संसारकर्ममार्गेण भयातुरः ॥५३॥ समाकृष्टो ·अष्टाविंशः सर्गः ८५ त्यक्त्वा संगं सतां मोहान्मोक्षदं पापनाशकम् । धावनं फुरते लोभालक्ष्मीकामो दिवानिशम् ॥५४॥ ध्यायन् वैषयिकं सौख्यं भवबन्धकरं सदा । जन्म प्राप्नोति संसारे पुनर्दुःसार्णवे शठः ॥५५।। संग्रस्तो मायया नैव शर्म विन्दति फुत्रचित् । भगवदाश्रितो भक्तः प्रकृत्याक्रान्त इत्यपि ॥५६॥ (51-56) Through its restlessness the mungoose would time and again enter a garment and would immediately at the next instant enter a vessel, yet it intantly come out bcing painfully tugged by the weight of the brick. Similarly a villain bcing beset with misery resorts to Hari, although his fickle mind is attached to several sensual pleasures. He derives peace in thc Satsanga and so decides to stick to it but being lured along the patlı of worldly activities and feeling insecure, lic Icaycs the wholesome company of the virtuous, which destroys sins and confers liberation and through grccdiness he runs after wcalth day and night thinking about the sensual pleasures, which involve him in mundanc life and thc villain gcts rcborn in this world which is the occan of miscry. Being thus completely engulfed by illusion he gets peace nowherc. मार्जारीमुखसंलग्नः स्ववाल इव रक्ष्यते । अन्तरायह तो यापि मायया न विमुह्यति ॥५७॥ (57) But a devotee resorting to the Lord though attacked y natural propensitirs is protected like the kitten which is held by the mother-cat between her jans, and he is not confounded by Jaya though bauiked by several impediments. ईश्वरस्याश्रयं हित्वा साधनान्तरमाश्रितः । मम्प्राप्य विघ्नवाहल्यं पलेशमाप्नोति सयंदा ॥५८॥ (58) Onc ulio abandons the refuge of God and to other means gets innumerablc miscrics and mects with troubic. resorts ·श्रीहरिवनविचरणकाव्ये ततः शाठ्यं विहायशं भजघ्यं भावसंयुताः । पारं यास्यय येनैव संसारार्णवतो जनाः ॥५९॥ (59) Therefore, o men, Icavc oil roguishness and worslup the Lord with devotion. By that alone you will get across the occan of worldly life. + यदा यदा श्रीहरिवाप्रवाहणम् विनिर्गतं याति भुवं सुपावयत् । तदा तदा मानवमानसे सदा सदाशु शान्तिर्वहति प्रधीश्वराः ! ॥६॥ (60) O intelligent pcoplc ! whenever the strcam of the specch of Harı hallowing this world Nous along, pcace always immediately and invariably pervades the human mind. इति श्रीहरिविचरणकाव्ये अष्टाविंशः सर्गः ॥ End of Canto XXVIII of "Thc Poem of Shri Ilari's Topic Journcy's through the forests." ४ एयातिवादमयदज्जनार्दने पण्डितं रा समपानिजाभितम । आदिफेदायगतः शठार्यकं प्राह सोहा मम रक्षणं प्रियात् ॥५६॥ IVI May Hc protect me in this world, who expoun. ded tlic varinus Kliyatis and give refuge to a learned brahmin at thic lioly shrine of Janardan., and who after rcaching Ado. Keslava cxplained the significance of the word 'villain'. + Vanslustua Metre Svarala Vetre ·॥श्रीशाय नमः॥ नवविंशः सर्गः + व्याधं स्वाश्रयिणं चकार मलयारण्ये त्वुपादिश्य तं यतिविप्रयोगजनितं श्रीस्वामिनारायणः । किष्किन्धानगरीस्थविप्रगुणिने ज्ञानस्य वै भूमिकाः सप्त प्राह सुविप्रपूजितहरेविशे नवाफ्तेत्र वै ॥५७॥ CANTO XXIX LVII In this Twenty-ninth Canto the Lord Swaminarayana exhorted the fowler and made him his protege by narrating to him the incident that took place between the saint and the brahmin. He indeed narrated the stages of realization to a virtuous Brahmin residing in the Kishkindha city and was worshipped by that good Brahmin. प्रतोष्य ज्ञानदानेन ततो यानं चकार सः । मलयाचलमुल्लंघ्य वने व्याधमुपागतः ॥१॥ पशुहिंसापरं तं च ज्ञात्वा धर्मप्रवर्तकः । पापकर्मनिवृत्त्यर्थ बोधयामास पापिनम् ॥२॥ शृणु मे वचनं व्याध सर्वकष्टहरं परम् । मानुपं देहमासाद्य मोक्षद्वारफसाधनम् ॥३॥ संसारे स्मिन्नधर्मेण वर्ततेऽहनिशं जनः । पोषणं कुरते स्वेषां धर्म जानन् विमोहितः ॥४॥ + Shardula Metre

·८८
श्रीहरिवनविचरणकाव्ये
पोव्याणां पोषणं कार्यमिति वेदानुशासनम् ।
पापकर्म विहायव स्वधर्मः परिपाल्यताम् ॥५॥
धर्मेण रहितो मर्त्यः पशुतुल्य इदं वपुः ।
हित्वा याति महाघोरं तमः स्वकृतभुक् पुमान् ॥६॥
न माता न पिता पुत्राः कलगमपि बान्धवाः ।
न गृहं विभवैर्युक्तं ह्यात्मनो हितकारणम् ॥७॥
ईश्वरः सर्वभूतानां हितेच्छुः परमातिहा ।
तत्सम्बन्धिसतां संगो ज्ञानदो मोक्षदः स्मृतः ॥८॥
अधर्माजितभोगस्य बहवो भोगिनो गृहे ।
कर्ता पापफलं भुड्क्ते पोष्यवर्गो न किंचन ॥९॥
शृणु तत्रेतिहासं वै त्वं द्विजस्य महात्मनः ।
स्वजनासक्तचित्तस्य मोहपाशनिकृन्तनम् ॥१०॥
माग
पुरा प्रामान्तरादागतस्य कस्यचिद् द्विजस्य
महात्मना सह संगतिर्बभूव ।
प्रचलतास्तयोमिथः संवादे जाते स्वजना-
सक्तचितं द्विजं ज्ञात्वा महात्मा सकृपं प्राह ॥११॥
भो द्विजवर, स्वकुटुम्बमोहपाशं ज्ञानासिना
छित्त्वा हरिशरणं व्रज । येन जन्ममरणादि-
महादुःख विनाशो भवेत् । तनिशम्य द्विजः
न रोचते मे ते वाक्यम् ॥१२॥
प्राह ।
ते सर्वे मदर्थ प्राणानपि त्यजन्ति हि ।
अतस्तथाविधकुटुम्बिजनेभ्यो विरक्तो
भवितुं नाहं क्षमो मनसापि कदाचित् ॥१३॥

·नवविंशः सर्गः ८९ .. सत्पुरुष उवाच- यदि त्वदुक्तवत्तेषां त्वयि तादृशी प्रीतिश्चेत् तहि यावद् दर्शयामि तेषां हृदयप्रीति तावत् त्वं मे वचनर्मगीकुरु ॥१४॥ अद्य त्वं गृहं गत्वा शय्याधिरूढः सन प्राप्तमहारोग इव विलपन दीर्घ निःश्वसन् मृतकप्रायो भव ॥१५॥ तेन त्वदीयकुटुम्बिजनाः समेत्य शोका- कुलितचेतस इतस्ततो धावमानास्त्वद्रोगनाशाय कृतविविधोपचारा म्लानमुखश्रियो भविष्यन्ति ॥१६॥ तदा हमज्ञात इव तव गेहमागत्य यत् कुर्याम्, तद् विलोकनीयम् । तथेति स गृहं गत्वा तथैव चकार ॥१७॥ (1-17) Aftel gladdening the people with his edification Hari procceded further and crossing the Malaya mountain, he came upon a hunter in a forest. Knowing that he was intent on killing animals, the propagator of piety exhorted the sinner to desist from sinful acts. "O fowler, listen to my important words which would remove all your troubles After getting the human body which is the sole means of obtaining salvation man permanantly acts sinfully and supports his family thus, and through ignorance thinks it to be his moral duty. It is enjoined by the Vedas that one should support one's dependants, but he should pursue one's duty and of course desist from sinful activity. A man without righteousness is like beast; he is condemned to the most fierce ·श्रीहरिवनविचरणकाव्ये oblivion when he gives up this mortal frame, and enjoys the fruits of his actions Neither the mother nor the father nor the son, nor even the wife nor the relatives nor a house furnished with all luxuries can do good to the soul God is the bcncfactor of all beings and the remover of the greatest misery Association with the righteous people who are in communion with Him is supposed to bring about enlightenment and even tual liberation in the family there are many members who enjoy the pleasures obtained <infully but it is the doer alone, and not the dependants, who has to pay for his sinful deeds Listen in this connection to an episode of a high-souled Brahmin who was extremely attached to his relatives This episode will cut off the bondage of infatuation Of yore a Brahmin who was returning from some village, on his way met with a great soul While they were walking they started talking to each other When the great man saw that the Brahmin was highly attached to his family, he took pity on him and told him 'O good Bralımn, first cut off the bond of infatuation for your family with the sword of knowledge and then resort to Hari, so that there would be total annihilation, of the great misery in the form of birth, death ctc When he heard this the Brahmın replied, 'I do not approve of your words They would indeed give up their lives for my sake I am not able therefore, even to be mentally away from such relatives' The saint replied, 'If they have such love for you as you say, then you just act * I bid you till I expose the affection they have for you in their hearts As you go home to-day remain confined to bed and groan and sigh deeply as if you were suffering from a serious discase and be as if you were almost dead Then the members of your family would collect together, move from here to there and try prious means to cure your disease with dejected frces Then I shall come to your house like a stranger and you should silently ·नवविंशः सर्गः see all that I do. The Brahmin agreed and did all that he was asked to do. तेन हि त्वरितं समागतास्तत्सम्बन्धिनः सुवैद्यमाहूय गदनाशकरमौषधं कारयामासुः । केचित्तु धूपदीपनैवेद्यः स्वेष्टं प्रतोष्य दुष्टदृष्टिनिवारणोपायान् विदधुः ॥१८॥ (18) Then indeed the relatives who soon gathered there sent for a good physician to treat the Brahmin with curative medicines whereas some propitiated their tutelary dcity by offering incense, lamp and food and thus took steps to ward off the evil effect of an ominous gaze. भो जना तदा परमात्मनामोच्चारणं कुर्वन् स महात्माऽ- वधूतवेषेण द्विजगृहमाविवेश तं दृष्ट्वा सहोत्थितास्ते प्रणम्य रोगनाशोपायं पप्रच्छुः ॥१९॥ तच्छ त्वा चिरं विमृश्य ध्यानोत्य इव महात्मा जगाद । उत्तमौषधेन वा धूपादिभिः साधन. रस्य रोगनाशो नैव भवेत् पूर्णजीवितस्य ॥२०॥ तथापि वोतिशयाग्रहश्चेद् दर्शयामि तज्जीवनोपायं, यः फश्चिज्जनः स्वजीवनमस्म समय मन्त्रितपयः पुटमस्योपरि त्रिवारं भ्रामयित्या पिवेत् ॥२१॥ एवं कृते मदीयमन्त्रावलेन तूर्णमेवास्प रोगनाशो भवेत् पयःपानफर्ता तु सद्यो नियेत हि ॥२२॥ (19-22) At that time that great man came to thic housc of thc Brahmin in the guise of a great Yogi muttering the name ·९२ धीहरिवनविचरणकाव्ये of the Almighty. The relatives got up all together when they saw him and saluted the saint. They asked him the means of curing the disease, Hearing the words of the relatives the saint reflected for a while and then as if coming out of his contemplation, the great saint said, 'O men, the disease of this man cannot be removed either by medicines or by offering incense etc. since his end has come. Yet since you are so insistent I may show you the means of resuscitating him Would anyone give away his life for this dying man and drink the pot of consecrated milk after moving it thrice round him, the malady will immediately disappear by virtue of my charm while the person wlio drinks the milk will die instantly. एतन्निशम्य द्विजस्य माता, भार्या, बान्धवाः, पुत्राः, सुहृदश्च तथा- विधाय न केपि मरणोत्सुका बभूवुर्न च वाड्मात्रामप्यूचुः ॥२३॥ एतत् सर्व जगत् स्वार्थपरं मिथ्यामोहपाश- बन्धकरं च विलोक्य स द्विजः स्वजनस्नेह विमुच्य विगतमोहः परिववाज ह ॥२४॥ (23-24) Though the relatives heard these words neither thic mother of the Bralimin nor his wifc nor thc rclativos, nor the sons nor his friends were cager to act accordingly and lay down the life; they did not even utter a lord. The Brahmin could see that cveryone in this world is self-centred, and that one is bounci in tlic bonds of falsc attachment. He, thcrcforc freed himself froni his love for the relatives and being rid of infatuation he renounced the storld.

·नविशः सर्गः १३ अतो हे लुब्धक, त्वमपि हिंसात्मक कर्म विहाय संसारसम्बन्धकूपान् निर्गत्य पापप्रणाशिनी मोक्षप्रदा च भगवद्भक्ति कुरुष्व ॥२५।। (25) Therefore O fowler, you too give up this violent activity, come out of the well of wordly relations and resort to the worship of the Lord which annihilates all sins and bestows salvation तत्याज लुब्धको रागं दारात्मजधनादिपु । जग्राह वैष्णवी दीक्षा हरेराज्ञापरोऽभवत् ॥२६॥ (26) The fowler gave up his attachment for his wife, children, wealth and so on He obediently carried out the behest of Hari and got initiated as a Vaishnava तस्मै दत्त्वा स्वकं ज्ञान किष्किन्धानगरी ततः । विस्तृते वटवृक्षे सौ स्वासनं विदधे हरिः ॥२८॥ (27) After enlightening him thus Hari went to the city of Kishkindha There he seated himself under a vast bunyantree आसीनं ता सम्प्रेक्ष्य वर्णिनं दिव्यरूपिणम् । ज्ञानस्य भूमिका ज्ञातु पप्रच्छ वाडवो नमन् ॥२८॥ (28) Seeing the ascetic of divine form sitting there, a Brahmin saluted him and inquisitively asked Him about the various stages of realiztion श्रीनीलकण्ठ उवाच- भो ब्रह्मन् शृणु-(१) शुभेच्छा (२) सुविचारणा (३) तनुमानसा (४) सत्व पत्तिः (५) असंसक्तिः

·श्रीहरिवनविचरणकाव्ये
(६) पदार्थाभाविनी (७) तुर्यगा चेति सप्त ज्ञान-
भूमिकाः सन्ति ॥२९॥
(29) Nilakantha said, "Hear 0 brahmin (1) auspicious
will (2) good thought (3) kccn insight (4) acquisition of Sativa
(5) detachment (6) realization of the non-existence of the
external and internal objects (7) the final and highest stage,
these are the seven stages of realization.
मोहं त्यक्त्वाऽऽत्मकल्याणायाहं गुरुं प्रपद्य च ।
मोक्षशास्त्रावलोकन मोक्षमिच्छेयमद्यतः ॥३०॥
a
(30) From to-day I shall give up attachment (for every-
thing) and for my welfare resort to
preceptor and wish
for salvation by studying Scriptures for final liberation such
type of determination is Auspicious will.
सविरागः श्रुताधाढ्यो गुरुसेवापरायणः ।
मोक्षानुकूलकर्तव्यं विमृशामि करोमि च ॥३१॥
(31) Prompted by renunciation, enriched by true know-
ledge, and devoutly attending on my Guru I shall think abo-
ut and put into practice whatever is conducive to final libe-
ration (such decision is Su-vicharana).
सविकल्पसमाध्यभ्यासे वे बुद्ध ः सुतीक्ष्णता ।
मनोमात्रार्थविषया प्रोक्तेयं तनुमानसा ॥३२॥
(32) Keenness of intellect resulting from the practice of
determinate contemplation is called Tanumanasa, since it is
exclusively restricted to mental objects.
मनोविषयनिर्बाधा वासनाशून्यता तया ।
ज्यवस्थाविधुरज्ञाना साक्षिसाक्षात्वसंभृता ॥३३॥

·नवविंशः सर्गः
(33) Sattvapatti is a state unhindered by mental activi-
ties, devoid of sensual inclinations; it is bereft of the consci-
ousness of the triad of knowledge, knower and the known;
and is attended by the realization of the witnessing soul.
चित्तसंगलनात् पक्वसमाधिफलरूपिणी
परमानन्ददा मायाऽविद्यालोपस्वरूपिणी ॥३४॥
परमात्मापरोक्षाख्यसाक्षाद्दर्शनसज्जिनी ।
गुणवतृष्ण्यरूपा वै ब्रह्मसंसक्तिरूपिणी ॥३५॥
(34) Asamsakti is of the nature of ripe fruit of contem-
plation, as the contact with mind drops off; it gives the
highest bliss and consists in the destruction of illusion and
ignorance; it equips a person for the direct and actual reali-
zation of the Lord, and since it makes a person free from the
craving for triple qualities, it brings about exclusive attach.
ment to Brahma.
अथात्मनः परे चेशेऽर्पणात् पदार्थलोपनम् ।
स्वस्य नारायणे भानात् पदार्थाभाविनी त्वियम् ॥३६॥
(36) After this the soul becomes completely dedicated to
the Lord. Hence all objects (external as well as internal)
disappear. Since one realizes oneself in Narayana this stage
is known as 'Padarthabhavini.'
नारायणपरब्रह्मप्रवेशात्परमात्मनः
अभिनिवेशरूपेण भगवत्वेन वर्तनम् ॥३७॥
(37) (In the last stage) Onc is transported into Narayana
i.e. to say Brahma and since the Almighty enters into him hc
bchavcs like the Lord Himself.
पूर्वजन्मनि वास्मिञ्जन्मनि शास्त्रोक्तनिष्काम-
फर्मफरणात् - शुद्धोपासनया वान्तःकरण-
शुद्धिद्वाराऽऽत्मस्वरूपं ज्ञातुमिच्छा सा "शुभेच्छा" ॥३८॥

·श्रीहरिवनविचरणकाव्ये
(38) If as a result of the performance of self-less acts
in the previous birth or in the present life and by self-less
worship, one achieves the purity of mind and wishes to know
the nature of the self, that stage is called 'Auspicious will.'
सद्गुरुमुखाद् वेदान्तश्रवणेन स्वरूपतो
जीवेश्वरभिन्नतां विज्ञातुकामः सच्छास्त्रा-
रहस्यस्य बहुधा विचारणाशीलत्वं सा "विचारणा" ॥३९।।
(39) If after learning the Upanishadic philosophy directly
from the mouth of a worthy Guru, a person desirous of kno-
wing the formal distinction between the individual soul and
the Supreme Soul reflects deeply on the secrets of the right scri-
ptures, that stage is 'Vicharana.'
ब्रह्मणा सहात्मनः सजातीयत्वं धर्मेक्यं च जानन्
वहिमुखमनसो ब्रह्मसंलग्नीकरण सा "तनुमानसा" ॥४०॥
com-
(40) "Tanumanasa' is to make the extrovert mind
pletely attached to Brahma, after knowing that Brahma and
the soul are identical in nature and possess the same quali-
ties.
श्रवणमनन निदिध्यासः परमात्मस्वरूप-
साक्षात्कारं कृत्वा तत्त्वज्ञानेन मनसः
परा शुद्धिः सा "सत्त्वापत्ति" रुच्यते ॥४१॥
(41) 'Sattvapatti' is the highest purification of the know-
ledge of Reality after realizing the nature of the Supreme Soul
with the help of Shravana (Hearing), Manana (Reflection) and
Nididhyasana (Contemplation).
देहगेहादिषु सर्वपदार्थेषु हेयबुद्धया
सर्वथा सक्तिराहित्यं साकारेप्ट-
स्वरूपे तु परमासक्तिः सा "असं सक्तिर्मता" ॥४२॥

·नवविशः सर्गः (42) Complete detachment from all objects like body, hou. se etc., after knowing them to be worthless and complete attachment, on the contrary, to the form of the favourite deity is the stage known as 'Asamsakti'. निविकल्पसमाधेरभ्यासाद्देहादयः पदार्था- स्तदधिष्ठानब्रह्मरूपेण प्रतीयन्ते । न तु तत्पृथक्-मायिकदृष्ट्या सा "पदार्थाभाविनी" ॥४३॥ (43) Due to the practice of indeterminate contemplation objects like body etc. are not cognized as distinct from Brahma and so illusory but are realized as Brahma itself, which is their substratum. This stage is 'Padarthabhavini.' जाग्रत्स्वप्नसुषुप्तिरहिते-स्थूलसूक्ष्मकारण- देहव्यतिरियते शुद्ध ब्रह्मस्वरूपे स्थितिः सा सर्वोत्कृष्टा "तुर्यगा" परिकीर्तिता ॥४४।। मनसः : (44) The position of the mind in the nature of pure Bra. hma, which is distinct from the gross, subtle and causative bodies and which is free from the waking, sleeping and decp slecp states is the highest stage known as 'Turyaga'. निशम्य भूमिकाभेदाा ज्ञानस्य धर्मनन्दनात् । भूत्वा प्रसन्नाहार्दोऽसौ विप्रोऽनयद्-घरि गृहे ॥४५॥ सिवे परया भक्त्या नित्यं ज्ञानामृतं पिवन् । भोजनः पूजनर्वाक्यः सून्तर्गतकिल्विषः ॥४६॥ (45-46) After hearing from thc son of Dharma about the various stages of cnlightenment and being pleased at heart, the Brahmin brought Hari to his own liousc. He attended on him with great devotion-with food, worship and succt and truthful words, wlule constantly imbibing the nectar-lic knowic. dgc. Hc thus became free from sins. H.-7 ·९८ श्रीहरिवनविचरणकाव्ये जगन्नाथ त्वयाऽहं वै कृतकृत्योऽस्मि जीवने । सफलं जीवनं नाथ जातं त्वदर्शनात् प्रभो ॥४७॥ (47) O Lord of the universe ! I have been blessed in this life by your grace. O Lord my life has become meaningful, o Almighty, since I have seen you. ईश्वरस्त्वं मया लब्धः पूर्वपुण्येन कर्मणा । अर्चनं स्तुतिमेवापि कृत्वा ते धन्यतां गतः ॥४८॥ (48) I have been able to get you, the Lord, due to some meritorious deed of my previous birth. I have become blessed by worshipping and by even eulogizing you. योगस्था भूमिकाः सप्त श्रुत्वाऽहं मोदमाप्तवान् । योगेश्वरं तथा दृष्ट्वा भवन्तं धन्यतां गतः ॥४९॥ (49) I have become extremely happy after hearing the seven stages of Realization. O Lord of Yoga, I have become blessed after seeing you. रक्षणं कुरु मे स्वामिन् वणिवेषधर त्वम् । शरणं त्वां प्रपन्नोऽस्मि दर्शनेन तवामुना ॥५०॥ (50) Protect me, O Master, you who have assumed the guise of an ascetic. After seeing you I seeh your shelter. + सुधा सुधामप्रथिता प्रभो त्वया मुघा जनाश्चान्यसुरानुपासते । वृथा भ्रमन्तो भुवि भक्तिवजिता- स्तथापि नायान्ति हरेः प्रपन्नताम् ॥५१॥ + Indravajra Metre ·नवविशः सर्गः (51) O Almighty, you have spread nectar right from your abode. In vain do the people worship other gods. Wandering on the earth for nothing and devoid of devotion they do not yet resort to Hari. इति श्रीहरिविचरणकाव्ये नवविंशः सर्गः ।। End of Canto XXIX of "The Poem of Shri Hari's Epic Journeys through the Forests." x मलयभूधरे व्याघ आगतो हरिसमाश्रये वैष्णवोऽभवत् । द्विजमुवाच किष्किन्धिकापुरे ज्ञानभूमिकाः सप्त सोऽवतु ।।५८॥ LVIII The fowler who came to thc mount Malaya became a Vaishnavite, under the patronage of Hari. May Hari, who clucidated the seven stages of knowledge to the Brahmin protect me. X Lalit Mctre

·श्रीहरिवनविचरणकाव्ये
इति नवविंशः सर्गः
:END OF CANTO XXIX:

·॥ श्रीशाय नमः ॥ त्रिंशः सर्गः + पंपातटाके वनिदेवदोक्षणं मठाधि- नाथाय तथोपदेशनम् । त्रिंशे हरिः प्राप सुपण्ढरं पुरं शक्त्यादिविक्ति सरिदाप्लवं व्यधात् ।।५९।। CANTO XXX LIX The Thirtieth Canto summarizes the following stories: Shri Hari initiated the Brahmin and came to Pampasarovar. There he preached his doctrine to the head of Mutt and showed Satsang as a means to overcome Maya or delusion, narrated the story of the destruction of pride of Narada, a story of Narada and Vishnu followed. The head of Mutt became disciple of Shri Hari. The Lord then journeyed to Pandharpura and had a discourse with a learned Sanyasin about the theories of meaning-Shakti or power thcory-Lakshana or implication and Vyanjana or intended meaning clearly defined their characteristics and from there came to the bank of the river Chandrabhaga and had a holy bath etc. हरिस्तस्मै ददौ प्रोत्या स्वकं ज्ञानं भवापहम् । चमत्कृतियुतं यातस्ततः पम्पासरोवरम् ॥१॥ (1) Shri Hari was pleased (with that Brahmin) and conferred on him the extraordinary knowledge by which he can be redeemed of Samsar or worldliness and from there came to Pampa Sarovar (a pond known by the name of Pampa). +Upendravajra Metre ·१०२ धीहरिवनविचरणकाव्ये चकार विधिना तत्र स्नानं धर्मात्मजो मुदा । सम्पश्यन्नाश्रमं रम्यं समीपे जग्मिवांस्ततः ।।२।। (2) Shri Hari, the son of Dharma took a holy dip into the river, performed the daily rítual and went to a nearby beautiful Ashrama. आश्रमाध्यक्ष आलोक्य वणिनं दिव्यविग्रहम् । आसनं प्रददौ प्रीत्या बहुमानपुरःसरम् ॥३॥ (3) The religious priest of the Ashram recognized Shri Nilavarnin from the very lustre of His body and offered him scat in token of his respect and love for him. वीक्ष्य शुद्धाशयं तं हि मुमुहूं धर्मसंयुतम् । निजयोगफलं दातुं वयुनं मोक्षदं ददौ ॥४॥ (4) "Shri Harı (by his transcendental powers) could see the truly religious and holy nature of the religious priest, and with a view to commemorate bis contact with the priest bestowed on him the knowledge leading to salvation. श्रीहरिरुवाच- संसारमारे मनो लोकोऽयं माययावतः । सत्संगनौकया युक्तः पारं गच्छति चाञ्जसा ॥५॥ Shri Hari said: (5) The people are immersed in the ocean of Maya (ignorance), They can cross it if they take the help of a boat (in the form) of Satsang. सतां संगेन चाप्नोति भगवद्भक्तिमुत्तमाम् । भक्तियुक्तो जयत्येव मायां बलवती शनः ॥६॥ +

·प्रिंशः सर्गः
.
(6) Those who become intensely devoted to God due to
their constant association with a holy saint, do come over Maya
(though very powerful) gradually (and are redeermed).
स्वयं नैव समर्थः स्यान्मायाया विजये क्वचित् ।
विनाऽनुग्रहमीशस्य ब्रह्मज्ञो नारदो यथा ॥७॥
(7) Nonc howsocver, powerful, can by his own efforts
come over Maya without the grace of God. Listen, I will tell
you thc history of Narada.
फस्मिश्चित्समये नारदो मुनिरहं माया-
विजेताऽस्मीति सगर्वो विष्णुमागत्योवाच ।
भगवन्मे भवान् दर्शयतु स्वामलौकिकों
मायामिति श्रुत्वा सनारदो विष्णुर्वनं गतः ॥८॥
(8) Once upon a timc, Narada drunk by the pride that
he has come over Maya went to Vishnu and said 'Lord show
me your extraordinary power of Maya'. Hearing the words
of Narada who was full of pride Vishnu lcd him to a nсarby
jungle.
तत्र विविधसुगन्धिवृक्षलतागुल्मपुष्पपरागा-
सक्तद्विरेफवनि श्रुत्वा सानन्दं विचरतुस्तौ ।
मध्याह्न गमनश्रान्तस्तृपित इव नारायणो नारदं प्राह ॥९॥
(9) There they found many trees with fragrance, Manda.
pas with creepers and flowers with sweet smell which attracted
bccs engrossed in love affairs and entertained themselves, mean.
whilc Narayan prctcnded as if hc was tired due to excessive
walking, felt thirsty and said to Narada.
न शक्तोऽहं मनागपि चलितुं तपोपशमनाय
तूर्ण जलमानीयतां नो चेन्मे प्राणत्यागमय-
मिति श्रुत्या नारद ओमिति युवन् गच्छन्
नातिदूरे वारिभृतां नदी विलोक्य तत्तीरं जगाम ॥१०॥

·१०४
श्रीहरिवन विचरणकाव्य
(10) I am thirsty and unable io walk any more, please br-
ing some water for me, otherwise I may die. Narada thereupon
said 'all right and went to a nearby river full of water.
तत्र नवयौवनचारुरूपमधुरभाषिणीं
रमणी विलोक्य भृशं मुमोह, साऽपि
तं चकमे । अतस्तौ गान्धर्व-
विवाहेन परिणीय दाम्पत्यधर्ममंगीचक्रतुः ॥११॥
(11) There he saw a beautiful young damsel with a
sweet tongue and bewitching eyes. He could not help being
attracted to her. She too, readily desired him and both entered
into the Gandharva type of marriage and started householder's
life.
विविधविलासमग्नो नारदो जलानयनादि
सर्व विस्मृत्य तस्यां पञ्चपुत्रानुत्पादया-
बहुकाले व्यतीते तत्र
महामारिरोगेण संत्रसन सपरिवारो नारदः
स्थानान्तरं गन्तुकामो नदीबद्धसेतुमार्गेण चचाल ॥१२॥
(12) Narada forgot that he had to fetch water for ailing
Vishnu as he was enjoying all types of amorous activities. He
had five sons born by that lady and thus passed many years.
It so happened that the place was infected by plague. He, there-
fore desired to change the place. He with his family thought of
crossing the bridge over the river, went to the side of the bri-
dge and walked on it.
प्रचलतस्तस्य
सहसा बद्धसेतुविभिदे
तेन नदीजलपूरे पतित्वा स्वदाराः पुत्राश्च
पञ्चत्वं गताः । स्वयं नारदः कष्टं जलं
ती| पारं गत्वा मृताञ शोचन् रोद् ॥१३॥

·त्रिंशः सर्गः १०५ (13) While they were crossing the river, suddenly the bridge collapsed and his wife and sons were drowned. He himself with difficulty could swim across the river but due to the loss of the family he was overpowered by grief, and he started weeping aloud. प्राह किमिति तदा विष्णुरागत्य रोदिषि । जलं नीत्वा कथमद्यापि त्वं नायातः, पिपासा मां बाघते तो जलं मे देहि ॥१४॥ (14) Vishnu, thereupon, came to him and asked the rea. son for his weeping and reminded him that he had been to fetch water for him, and that he was still thirsty. तत्क्षणाल्लब्धस्मृति रदो भृशं लज्जितः सन् मायाबलमनुभूय नष्टगों विष्णुं नत्वा भगवद्वचनपरायणो भूत्वा तूष्णी बभूव ॥१५॥ (15) Narada recollected his previous life, felt ashamed of being deluded by Maya, accepted his defeat, his pride being dissolved, felt prostrate at the feet of Vishnu and became silent as he was absorbed in concentration on Vishnu. अतो हे मठाधीश मायिनामपि मोहनी सुदुस्तरां मायामाश्रितो जोवो दुरन्तरे संसारे भ्रमन् परमात्मशरणं प्राप्तश्चेच्छनः सा माया तिरोधते ॥१६॥ (16) Maya therefore, O, Mahantji can delude even those who delude others by their delusion-producing tricks, what to talk of the soul wandering in the world dcluded by Maya ? He can escape the clutches of Naya only if he totally submits to the Lord Shri Hari.

·१०६
श्रीहरिवनविचरणकाव्ये
स्वयं निर्गुणः परमेश्वरो विहर्तुकामो
मायाश्रित इव भाति तथापि तं प्रकृतिर्न
परामावयति यतः स मायानियन्ताऽस्ति ॥१७॥
(17) Even the Lord Himself or Paramatma, without
qualities as he is, looks as if He is subject to Maya when he
takes birth of his own free will and indulges into Lila (sport).
But He is not deluded by Maya because he himself is the
controller of Maya.
स यथेष्टं विहृत्य मायां वशीकृत्य
स्वभक्तमपि मायाबन्धनतो मोचयति,
तेन सा माया भगवद्भक्तिरहिताच
जीवान् सुमानमोहान् पराभावयति ॥१८॥
(18) The Lord freely moves into the world, controls Maya
(whenever she is), and redeems his devotees from her clutches.
The Maya deludes only those who are without devotion to
Lord, and are (attached to the objects of the world) proud
and pleasure-seeking.
एवं ज्ञात्या मनसा
वाचा कर्मणा
साक्षाद् भगवदाश्रयः कर्तव्यो मोक्षेच्छु-
भिर्जनः सर्वदाऽज्यं मायाविनोदं परित्यज्य ॥१९॥
(19) Therefore those who are inclined to Moksha or libe-
ration must abandon the idea of seeking pleasure or happi.
ness derived from delusion and submit to the authority of
Lord in their speech, mind and action.
सम्प्राप्तः
परमानन्दं मठाध्यक्षो वहुश्रुतः ।
श्रीहरेः शिष्यतां प्राप्तः पूर्वभाग्यानुसारतः ॥२०॥

·त्रिंशः सर्गः (20) The Mahant who knew the essence of many sciences (Shastras) thereupon, after listening to the enlightened discourse (from the Lord) was pleased very much and endowed as he was with noble qualities of previous birth submitted to the Lord and became a disciple. प्रपन्नाय स्वभक्ताय तस्मै ज्ञानमदात् स्वकम् । निर्जगाम ततो वर्णी पण्ढराख्यं पुरं ततः ॥२१॥ (21) Shri Hari or Nilakanthavarni blessed him as he submitted totally to his Lordship and conferred on him the knowledge of his true self and went to Pandharpura. आसनं विदधे तत्र महादेवस्य मन्दिरे । विद्याभिमानि-संन्यासी गर्वाणी मुखतो ब्रुवन् ॥२२॥ (22) He went to the temple of Shiva i.e. Mahadeva and took his scat there. A sanyasin proud as he was of his lcarning started discoursing with Him in Sanskrit. मागत्य सहसा वादं चकार वणिना सह । शास्त्रार्थयुक्तिभिस्तं च जितवान् वेदवल्लभः ॥२३॥ (23) But soon he was overpowered by Nilakanthavarni who lesy wc)] the Vedas as well as the tricks of discourse in thc Shastras. सर्वज्ञत्वं विलोक्यासौ पण्डितो योडितोऽपतत् । पादयोः क्षम्यतां स्वामिन् साहसं मे दयां कुरु ॥२४॥ .. (24) Being fully satisfied by the omniscience of Shri Hari, that Icarncd Sanyasin became ashamed of his prctcnce, fell prostrato at his feet and said, 'Swamiji ! I am ashamed of my misguided adventure, plcasc forgive me.'

·१०८ श्रीहरिवनविचरणकाव्ये कृपालु गवानाह न भेतव्य मनागपि । सभाया सस्थितोऽतीतो हरि प्रोवाच सत्वरम् ॥२५।। (25) Shri Hari removed his fear and assured him of His grace but soon after this, another ascetic who was sitting in the assembly raised the following question लक्षणालक्षण ब्रूहि तभेदान् सर्वशो विभो । अञ्जसा त्वन्मुखात् सर्वाअज्ञातुकामोऽस्मि साप्रतम् ॥२६॥ (26) Oh Lord (Omniscient as you are) I want to learn from your mouth the discourse on the essence of Lakshana or implication and every type of it श्रीभक्तिज उवाच- जहत्स्वार्थाऽजहत्स्वार्था जहदजहत्स्वार्था चेति लक्षणाभेदास्त्रय सन्ति ॥२७॥ The Son of Bhakti thereupon said (27) There are three kinds of Lakshana or implication known by the names, (1) Jahatsvartha, where the ordinarry meaning (vachyartha) is abandoned in favour of the implied meaning, (2) Ajahatsvartha where the ordinary meaning is not abandoned but retained and yet the implied meaning is understood, and (3) Jahadajahadsvartha (mixed type) where a part of ordinary meaning is rejected in favour of a part of implied meaning and both indicate a third thing which is understood Lakshana or implication is Shakyartha sambandh the mcaning related to the ordinary meaning or Vachyartha and this meaning is known as Lakshanika or due to Lakshana 1e यत्र वाच्यार्थस्य सर्वथा त्यागे सति तत्सम्बध्यर्थप्रतीतिर्भवेत्-पथा 'गगाया ·त्रिंशः सर्गः १०९ - घोष:-अत्र गंगापद वाच्यार्थजल- प्रवाहे घोषाभावात् तत्सम्बधितीरे जहत्स्वार्था लक्षणा ॥२८॥ लक्षणा (28) Lakshana is where ordinary meaning or Vachyartha is completely abandoned in favour of a related meaning there of e. g. 'the hut on the Ganges' (Gangayam Ghoshah). Now the hut cannot be in the stream of the Ganges as a flow of river is abandoned in favour of a related meaning i.e, on the bank of the river Ganges. This is a stock example of Jahatsyartha Lakshana. यत्र वाच्यार्थ सहिततत्सम्बन्ध्यर्थप्रतीति- र्भवेत् । यया-"शोणो धावति"-अत्र शोणपदवाच्यार्थों रक्तवर्णः स्वयं धावने शक्तो तस्तत्सहितो तत्सम्बन्धि- तुरंगमो लक्षणार्थः । अत्राजहत्स्वार्था लक्षणा मता ॥२९॥ .. (29) Where Vachyartha or the ordinary meaning is retained but the implied meaning is understood, it is a case of Ajahatsvartha, e.g. "the red runs" here the 'red' indicates ordinarily the red colour but it is absurd if one understands thereby that the red colour runs. The related or implied meaning is "the red horse runs". यत्र वाच्यार्थस्यैकतरं भागं हित्वाऽन्यतर- भाग ग्रहणप्रतीतिर्भवेत् । यथा- "तत्त्वमसि" अत्र तत्पदवाच्यपरमेश्वरस्य, त्वंपदवाच्यजीवस्य च निविकारत्व- शुद्धत्वाऽसंगतत्वादिधर्मे ऽर्थप्रतीतो सत्याम् ॥३०॥ (30) Where the part of the ordinary meaning is retained but co inotes the related meaning and also the part is rejected ·११० श्रीहरिवनविचरणकाव्ये in favour of a third meaning, it becomes the case of Jahadajahatsvartha Lakshana e.g. 'That thou art (Tat Tvam Asi), here 'that' indicates the omniscience, unchangeability, purity etc., of ultimate reality and "Tyam' indicates the limited knowledge, changeability, impurity etc., of the soul. Now both these meanings are abandoned in favour of "Tat' and 'Tvam' meaning neither the ultimate reality nor the Jiva or individual selfas they look from their qualitics opposed to each other, but is taken to mean 'Atman' or the self who is identical with both 'Tat' and "Twam'. उत परमेश्वरस्य सर्वज्ञत्व- जगन्निय- न्तत्वादि धर्मत्यागं विधाय तयोब्रह्मसाधम्र्ये लक्षणयार्थः क्रियते । अत्र भागत्यागरूपा जहदजहत्स्वार्था लक्षणा विज्ञेया ॥३१॥ (31) 'That' indicates ordinarily God or Parmeshwar who is Omniscient and Infinite while the world composed of Jivas or individual selves is with the qualities of limited knowledge and finitude. Both of these taken in their ordinary meaning or Vachyartha are incompatible. But if the part of the meaning of one i.e. Omniscience in thc case of Parmeshwar and the part of the meaning of world i.e. its finitude as well as ignorance and dependance of the individual selves composing it are reje; ced in favour of both 'That' and 'Tvam', meaning 'Consciousness' (Chetana) then the identitv of both the terms becomes quite apparent and the opposition is removed. This is also known as Bhagatyaga Lakshnana or the implication in which the part of the ordinary meaning is abandoned in favour of the implied meaning यस्मिन्नयें यस्य पदस्य वृत्तिर्भवति सा शक्तिः कथ्यते । तथाविधोs- र्थोऽपि शश्यार्थ उच्यते । शक्याथ·fzat: #1: सम्बन्धरूपा या प्रतीतिः सा लक्षणा। अर्थात्- शक्यार्थसम्बन्धो लक्षणा ॥३२॥ (32) The Vachyartha or ordinary meaning understood by a term immediately on hearing it is known as Vritti which is due to the power (Shakti) of the word and the meaning thus understood is known as Shakyartha or meaning possible ordinarily. The term by which over and above the possible meaning ordinarily another related meaning is suggested, the suggested meaning is known as Lakshana or implication and that is why Lakshana is defined as implied or related meaning suggested by the ordinary meaning or Vachyartha. The meaning suggested is known as Lakshyartha or implied meaning. शक्तिरिच्छा परेशस्य वक्तुर्वा शब्दसंस्थिता । विषयत्वाऽऽख्यसंसर्गेणार्थबोधप्रयोजिका सा योगिकी च रूढी च योगरूढा तथाऽपरा । योगरूढयभिधा चापि पदं तया चतुर्विधम् ॥३४॥ (33-34) The suggestibily of a word which reveals the desire of God or the desire of the individual who utters the word is power which indicates at something (Sanketa or referendum). It is of four types: (1) Avayavartha bodhika or yaugiki-accidentale.g. the cook, (2) Rudha or assumed by its usc or tradition i.e. the meaning acquired by a term due to its historical or traditional associations eg. the cow, the Mandapa ctc., (3) the mixture of the above two i.c. accidental as well as traditional associations known as Yogarudha c.g. Pankaj or born in the mud i.c. the lily. The association of trvo words i.e. Pank meaning 'mud' and 'Ja' meaning 'born out of both jointly mean the lily or Kamal., (4) Yaugihrudha, that power of the word which instead of jointly indicating onc objcct as in case of the above or lily cxamplc-, indicates two objects separately c.g. Udbhid in which 'Ud' indicates 'trees' while 'Bhid' indicates 'creepers' ·११२ धीहरिवनविचरणकाव्ये both separately mean 'trees, creepers etc.,' but jointly mean a third object not implied by both the words combined i.e, a kind of sacrifice known as 'Udbhid yajna'. The terms are also classified accordingly as (1) Yaugika or accidental, (2) Rudhapada or conventional, (3) Yogarudhapada or accidental and conventional combined, and (4) Yaugikarudh or accidental and conventional separately meaning third thing not implied by the terms combined. साध्यवसानिका व्यंजना च लक्षितलक्षणा ॥३५॥ आधुनिकी वक्तृनिाहिका गौणी तथा पुनः । शुद्धा चोपादाननाम्नी सजातीयाश्च ता इति ॥३६।। (35-36) The meaning of the word or terms is classified accordingly as (1) Vachyartha or ordinary meaning, (2) Lakhshyartha or meaning implied, and (3) Vyangyartha or meaning intended. The ordinary meaning or Vachyartha is conveyed thro. ugh the indicative power of the word or Abhidha vritti, the Lakshyarth or implied meaning is conveyed through Lakshana or the power of implication and the Vyangyartha or intended meaning is conveyed through the power of Vyanjana or intentionality. Abhidhashakti or indicative power resides in the ordinary meaning, and suggests substance, quality and action (Dravya, Guna, Kriya). The Lakshana or implicative power resides in the secondary meaning attached to the primary one e.g. the compound 'Shveto dhavati' (The 'white runs' instead of meaning 'white horse runs'; if it is dissolved as shva-itodhayati' it means the dog runs this way) it becoms Lakshana-Lakshana or defining characleristic of the terms which as defining characteristic becomes primary one instead of it being originally secondary one. In the above stock example of 'Shveto dhayati'-the white runs, the Lakshana uscd is known as Sadhyavasanika in which primary meaning dies in fayour of secondary i.c. white colour' makes room for 'white horse'. Vyanjana conveys the meaning ·f75: : intended. It reveals the intention of the spcakcr c.g. the heroinc addressing her friend says "Darling the moon has risen", here the apparent meaning of moon is the appearance in the sky of physical moon, but the intended mcaning is that the hero or the lover has arrived. This is known as Vyanjana referring to intended object and not the object indicated ordinarily. There is a Lakshit-Lakshana or the implication referring to implied object and not the ordinary object meant usually c.g. "Dwiref weeps". Here Dwiref means male-bee-Bhramara liaving two R's in Bhra and Mar. Dwirch means the malc-bee which wceps. Dwiref mcans Bharamara and nothing elsс. There is also another kind of Lakshana known as Nirudha-Lakshana which by convention refers to a distinctive quality c.g. Shukladi which means not only "white colour" but also holiness or purity of character or distinct quality indicated by thc term "Shukla". In new poetry the Lakshana or implication uscd is known as Adhuniki-Lakshana or modern implication. There are other types of Lakshanas or implication also c.g. onc is known by the name of Vaktrunirgrahika in which the speaker uses a term in any sense he likes the most, as for example, he uses "Vijali' or lightning for a lady or a woman of his choicc., another type of Lakshana or implication is known as Gauni- Lakshana or secondary implication in which the mcaning is taken in its secondary sense e.g. 'He is a king'. Now herc thcre is no king as such but the person referred to is as noble as a king. "Kingness" here connotes 'nobility and not having kingdom as such', another type of Lakshana is known as Shuddha Lakshana or purc implication c.g. "Ghee is hcalth", mcans Ghcc is conducive to health. There is also Lakshana namcd as Upadana-Lakshana c.g. "arrows comc" which means the "bcarcrs of arrows come". अर्यों वाच्यश्च लक्ष्यश्च व्यङ्गपश्चेति विधा मतः । वाच्योऽयों भिघया बोध्यो लक्ष्यो लक्षणया मतः । व्यंङ्गयो व्यंजनया ताः स्युस्तिस्रः शब्दस्प वृत्तयः ॥३७॥ 11.-0 ·११४ श्रीहरिवनविचरणकाव्ये (37) The capacity of the word to reveal the meaning is known as Vrittı It is variously known as power also They are of two types , Shakti or Power and Lakshana or implication, eg the word 'Pot shows a particular object having 'Potness' and not a Piece of cloth or Pata This proves that the word has the capacity to unfold specific meaning Vritus are of two types (1) Shakti or power, and Lahshana or implication When the word reveals the meaning for which it is employed by the speaker it is endowed with the desire of the spcaler to convey specific meaning and none other This meaning as ordinarily understood is known as Vrıttı or Shakti, cg 'Pot conveys the meaning 'Potness' is also the speaker's desire for Pot If it is employed to convey a iclated meaning, thc related meaning is known as lakshan? or implication and the word is known to liave the power of implication (over and above its power of indication) eg "Gangayan Ghoshah" - "a hut on the Ganges" In this stock eximplc tric apparent mcaning of the word "the Ganges" is the flow of the river known by the name Ganges This meaning of the wo. rd "the Ganges" is nown as Shahyartha 1 e the meining of the word ordinarily understood and the word is known to have been endowed with a Vrittı or Power known as Shaktı or capacity The word "the Ganges" meaning thereby "the flow of the river Ganges" is its ordinary meaning or Shakyrrtha But in all stock examples if we mein by thc word "thc Ganges" simply "the flow of the river" known by the name 'Ganges, then a hut cannot be in the flow of the river The word "the Ganges" therefore cannot be talon to mean "the flow of the river" which it ordinarily means Vichyarthi or Shikyurtlı is due to Shilti or Poker with which the word "the Ganges" is cndowed with ordınırıly but it docs not suit the context We must, therefore assumc thc word to huyc becn cndowed suith a related morning or the capacity to coniey a related morning or Inksiuni, tlic power of implication and interpret the word "the Ginges" as meaning not "the flow of the river" but "thc bank of the riser" and the whole scntcncr "fut in tinc rier" ·fast: Fri: must mean "hut on the bank of the river" and not "in the flow of the river". Lakshana or implication is defined as "Shakya Sambandho lakshana". The meaning due to Shakti or power is Shakyartha or ordinary meaning which when fails to fit in the context, a related meaning to the meaning ordinarily understood is employed as "the Ganges" meaning thereby not "the flow of the river” but “the bank of the river". This related meaning is known as lakshyartha or the meaning implied and the capacity of the word to unfold the related mcaning implied by the ordinary meaning is known to be duc to lakshana or the capacity of the word for implication (over and above its power of indication). The ordinary meaning or Shakyartha of the word 'the Ganges" is the flow of the liver and the meaning implied or lakshyartha is "the bank of the riyer", the flow' and 'the bank' are related meanings. Therefore when 'The Ganges' is taken to mean "the bank" and not "the flow", it is known by lakshana or through implication. Here lakshana or implication is a vritti of the word "the Ganges" and means thereby "the bank of the river known by the name the Ganges". "The Bank" is lakshyartha or the meaning implied The whole sentence when understood as meaning "the hut on the bank of the river Ganges" fits in the context and makes knowledge possible. शक्याथं या जहात्येषा सम्बद्धार्थ दधात्यपि । सैषा तु लक्षणा स्वार्थत्यागाज्जहदभीप्सिता ॥३८॥ (38) Lakshana or the power of the implication is of three types (1) Jahat lakshana (2) Ajahat lakshana (3) Jahadajahat lakshana. Where the Vachyartha (Shakyartha) or ordinary meaning is abandoned in favour of lakshyartha or the meaning implied, it is believed to be an instance of Jahatla shana or implication without indication.

·श्रीहरिवनविचरणकाव्य In a stock example of "Gangayam Ghoshah" or "the hut in the Ganges" the word “the Ganges" if understood in its ordinary meaning, it is absurd, for the hut cannot be built on the flow of the river. "The fiow of the river" the meaning of the word "the Ganges" will not be appropriate in conveying the meaning of the whole sentence. But if we abandon this possible ordinary meaning or Vachyartha (Shakyartha) of the word "the Ganges" and adopt the related meaning "the bank of the river", then immediately the appropriate mcaning of the whole sentence becomes clear. We should, therefore, adopt the related meaning and not the indicated meaning. And that can only be done by resorting to implication or lakshana. Here thc Shakyartha or the indication is abandoned in favour of lakshana or implication, the bank" instead of "the flow"-hence it is known as Jalat lakshana or implication without indication. शक्यमर्थ न सम्बद्धार्थ या बोधयति स्वयम् । शक्याथं न जहात्येषा साजहल्लक्षणा मता ॥३९।। (39) Jahat means to abandon or leave and Ajahat means not to abandon or retain. The sentence-meaning in which the implication is accepled (lagshyartha) without abandoning the indicative meaning (Vachyartha or Shakyartha), there the Ajaha tlakshana or implication with indication is known to have worked. This means that the clistinct characteristic of Ajahat lakshana or implication with indication is its ability to convey the meaning by implication without simultancously abandoning the indication. Another stock example of Ajahat lakshana or implication with indication is "Kalebhyo Dadhi rakshyatam" or "protect the curd from the crows". In this example "Kaka" or "the crow" means ordinarily "the crow, a bird black in colour" and the meaning of the whole sentence is "Protect the curd from (the attacks) of crows". But as a matter of fact, tic meaning is that the curd is to be protected from all those who ·विश सर्ग e 93 are destroyers of curd 1 the CROW, the dog, the cat ctc, the word "Kaka" here means not only the crow but the dog, the cit ctc “Kaha" mcaning "the crow" is Shakyarth or the indicative meaning and "the dog, the cat etc is lakshyartha or thc mcanıng implied All those ic 'the crow, the dog, the cat ctc,' are with the quality of destroying the curd' because all of them can destroy the curd, therefore the lakshyartha or the mcanıng implıcd covers up over and above the crow, the dog, the cat ctc and their distinctive quality is that they are "capable of destroying the curd" Thcy being natural destroyer of curd, the capacity to destroy curd-Dadhyupaghatatva-resides in them and they are here known by their natural quality of their capacity to destroy curd Their knowledge here is by Laksıına or implication The Shakyartha or the ordinary mcaning or indication of the word "Kak?" is not abandoncd but retuned in the implication but the whole sentence is taken in its implicative meaning which covers up indicative aspect also This is therefore the case of Ajahat lahshana or the implication with indication विशिष्टार्थे भागमयं जहाति, चापर तु न । मुरयभाग जहात्येपा भागत्यागमयो हि सा ॥४०॥ Wherc? part of the indicativc mcaning or Vachyitha or Slikyurtlız is accepted and then the meaning of the wholc scntcncc is decided, it bacomes the casc of Jahadajahat 11%- shm or mixed implıcılac-indicative Tlıc stock example of clus type of implication is "Tat Tvm Ası" or "that thou art" In thuis scntcncc, "T1" means that consciousness cndows cd with thc distinct quality of Omniscience), "Tsam" mcans "you" (consciousness cndowed with the distinct quality of finitc or limited knowledge), and "Asi' means "art" Thc wholc scntcncc means “Thit you are" loss here it will be clear that the distinct quality of Omniscicncc implied in 'Tht" or "That" cannot be one with the distinct quality of limited knowledgc of "Is un" or "you", and hence Vichyartha (Shakyartha) or

·११८
श्रीहरिवनविचरणकाव्ये
Indicative meaning fails to reveal the meaning of the whole
sentence We must therefore resort to implication or lakshana
"Tat' or “That" in its Shakyartha or indicative meaning
is used for God and “Tvam" or "you" indicates the soul God
has the distinct quality of Omniscience and is also administra-
tor of the world while soul is with limited knowledge and
dependant Now if we take the whole sentence in its ordinary
indicative meaning "Tat Tvam Ası” or “that thou art” means
Omniscient and adminisrator of thc world God is Jiva who is
with limited knowledge and is dependant This is inconsistent
for how can that who is Omniscient and the sole administra-
tor be one with that who is with limited knowledge and depe-
ndance ? The Vachyartha or indicative meaning of both the
terms—"Tat” or “that" and "tyam" or "you"-is incompa-
tible and fails to convey the adequate meaning of the whole
sentence But if we resort to lakshana or implication, then we
shall have to sacrifice a part of the term “Tat" or "that"
in the sense of "Omniscience and the controllership" both of
which are special qualities of God while retaining its quality
as God which is consciousness (Chetan), and also the term
“Tvam" or "you" in the sense of its special qualities of finite
knowledge and dependance, but retain its quality of con
sciousness (Chetan) it then is clear, because both "Tat" or "that"
and “Tyam" or "You" mean "Consciousness" (Chctan) that
they can be one as they have common quality of Conscious-
ncss" and the whole sentence is taken in its implicative meaning
"that thou art" Because both the terms involve sacrifice of a
part of their meanings, this type of implication is known as
“Bhagatyaag Lakshana" "Tat Tvam asi" the whole sentence
meaning the identity of God and the individual self haye
common element of Consciousness and hence their identity
in the sense of "that thou art" is quite compatible and
lience it becomes the case of Jahat Ajahat Lakshana.
सादृश्येतरससर्गवत्यः शुद्धास्तु लक्षणाः ।
सादृश्यसमभिव्याप्ता गोण्यस्ताः परिकीर्तिताः ॥४१॥

·FERT: HT: we mean (41) Lakshana or implication has two constituents (1) Shuddha or pure (2) Gauni or subordinate. This can be understood by a stock example "Sinho manayakah" or "Manavala is lion" Now here "Sinh" or "lion" means a four-footed animal and “Manavaka" is a name of man. If now the whole sentence as "Manavaka is lion", this is its Shakyartha or indicative meaning but Manavaka who is man cannot be lion and therefore the indicative meaning is inconsistent and licnce fails to convey the appropriate meaning of tủic whole sentence. We must therefore resort to implication or lakshana and mean "Sinh" or "lion" in the sense of possessing the qualities of a lion i. e, the bravery etc. If we now mcan by the whole sentence “Sinho Manayaka" or “Manavaka is lion” as “Manavaha is like a lion” (Sinha sadrashah Manavakah) then it means Manavaka is endowed with the qualities of lion ie. bravery etc, it becomes qualities compatible and conveys appropriate meaning this is "Gauni Lakshana" or subordinate because here "the lion" is taken in the sense of "qualities of a lion" and not "the lion itself or an animal." The subordinate Lakshana is variously known as “Sadrashya Lakshana" or implication by analogy. Shuddha Lakshana or pure implication is of three types i e. jalat, ajahat and jahadajahat and we have described and explained them above. Shuddha Lakshana or pure implication does not employ the qualities of implicants but is resorted to when the indicative meaning fails to convey appropriate meaning of the whole scntence स्याद् वाचको लाक्षणिकः शब्दोऽथ व्यंजकस्त्रिधा । apsurgutautaf: Fyrrieqafafsfa inafaa 118911 (42) Literary critics believe that thic word is endowed with three types of Vrittis indication or Powers : (1) Shakti or the power to convey ordinary meaning, (2) Lakshann or thc power to convey implication, and (3) Vyanjana or the power to convey intended mcaning. The words arc classified ·१२० श्रीहरिवन विचरणकाव्ये accordingly into three types : (1) Shakta Shabda or the word which conveys ordinary or indicative meaning, (2) Lalshaka Shabda or a word which conveys implied meaning or implication, and (3) Vyanjaka Shabda or the word which conveys meaning intended. There are accordingly three types of meanings also : (1) Shakyartha or Vachyartha or indication, (2) Lakshyartha or implication, and (3) Vyangya or the meaning intended. “Ramalakshmanau" is a compound composed of two names "Rama" and "Lakshmana." The ordinary meaning of this if taken separately leads to ambiguity with regard to name "Rama" for there are three persons indicated by the word “Rama" i, e. (1) Rama means the son of Dasharath, (2) Rama means Balarama, the brother of Krishna, and Rama means Parshuram. Which meaning of the word “Rama” is indicated here? If we resort to Shakyartha or indicative meaning, the ambiguity is obvious. Therefore only indicative meaning will not do. We must resort to another device and for deciding the meaning of word Rama we must look to another word i.c. Lakshmana. It clearly indicates the son of Dasharath" and hence by its association with word Rama in undissolved compound, Rama must mean the first out of the three meanings of “Rama” indicated above i, e, it must mean thc son of Dasharatha and none else. Thus the meaning of the word "Rama" here is decided as none other but the son of Dasharatha by Vyanjanartha or intended meaning. श्रुत्वातिहपितोऽतीतः सम्मानं विदधे हरेः । ततो निर्गत्य वर्णीन्द्रश्चन्द्रभागानदीं गतः ॥४३॥ (43) Listening to the discourse on Lakshana from Shri Hari that ascetic was so much pleased that he began to show respect for liim but Shri Hari left the place and came to the bank of the river Chandrabhaga.

·निशः सर्गः १२१ चन्द्रभागानदीतीरे स्नात्वा श्रीहरिरीश्वरः । विठ्ठलस्य तथा ध्यानमकरोत् पंढरे पुरे ॥४४॥ (44) Shri Harı after coming to Pandharpura had a holy dip in the river Chandrabhaga and had Darshana (the holy glimpse) of the Lord Vitthalraya नद्यास्तीरे परे गत्वा पिप्पलस्य तले स्थितः । मासद्वयं स्थिति कृत्वा मुमुक्षून स उपादिशत् ॥४५।। He crossed the river, went to the other bank and stayed there for two months under a Pipple trec discoursing with many who were really inclined to Moksha or liberation. ज्ञानं स्वरूपतो दत्त्वा व्यसनान् मोचयन् हरिः । अनेकान् मानुपान् भवतान् भवितधर्मानुपादिशत् ॥४६॥ (46) He thus conferred on them the knowledge of his rcal form or Swaroop and preached many about Bhakti or devotion and Dharma or duty. तत्र चैकं सदा जीर्ण देवमन्दिरमस्ति च । कृष्णवर्णो महान् सर्पः शिलातले वसत् खलु ॥४७॥ ram- (47) 'There was an ancient temple tliere under the nants of which stayed a very big black serpent. द्विमूर्धा विषसम्पन्नो भयंकरश्च दर्शने । सोऽसौ पदास्पृष्टं विप्रमेकं ददंश ह ॥४८॥ (18) The serpent had tho heads and was looking very fierce and poisonous Hc had bitten a lyralımin who bring unaware of his presence, (due to darkness) placed liis foot on him.

·१२२
श्रीहरिवनविचरणकाव्ये
मृतं विप्रं समादाय विप्राश्चान्ये सुदुःखिताः ।
निन्यस्ते नीलकण्ठस्य समीपे श्रुतिपारगाः ॥४९।।
(49) Bitten by the serpent and dead due to poison, the
brahmin was brought to Shri Nilakantha Bhagavan by other
learned Brahmins who were distressed (by the death of their
colleague).
प्रार्थनां चक्रिरे तस्य विप्रास्तज्जीवनाय च ।
नीलकण्ठेन स विप्रोनिविषो जीवितः कृतः ॥५०॥
(50) The Brahmins prayed Shriji Maharaja for the life
of the dead Brahmın who was immediately brought to life by
Shri Nilakantha Varni after removing his poison.
स्वपात्राज्जलकं दत्त्वा विप्रेभ्यः कथयन् मुदा ।
सेचनं क्रियता विप्रा नागोपरि सुनिश्चितम् ॥५१॥
(51) He gave some water from his jug to the brahmins
and asked them to sprinkle the water on that serpent.
जलं सिक्त्वा पुनर्याता ब्राह्मणाः शीघ्रमागताः ।
उत्फणो वै महान् सर्पः श्रीहरेः सन्निधौ ययौ ॥५२॥
(52) The Brahmins sprinkled the water
on the serpent
and came back to Bhagavan. The serpent too attracted by
holy water came to Shri Hari
दृष्ट्वा तं नागराजं ते विप्रा बहु सुदुःखिताः ।
भूधरस्य दृशा सोऽसौ नागः
सद्धो बभूव ह ॥५३॥

·विशः सर्गः
१२३
(53) Sceing that big serpcnt ticrc, the Brahmins were
frightened but soon by the grace of the look of the Lord, the
scrpent turned into a great siddha or ascetic and stood in front
of Him.
..
प्रणामं कृतवान् सिद्धः श्रीहरि नितरां नमन् ।
कस्त्वं वै पृष्ट एवासो जगाद भूधरं वचः ॥५४॥
(54) He with folded hands bowed to the Lord whereupon
the Lord asked him "who are you?" The serpent most respect-
fully began to narrate
सोमदत्ताभिधानं मे दत्तात्रेयस्य
पूजकः
अनेकधानिकश्चैव धनं दत्त्वातिमानितः ॥५५॥
(55) "My name was Somadatta. I was a worshipper of
Bhagvan Dattatreya. I was respected even by the kings and
emperors who gave me much wealth and honour.
लोभातिशयतः फस्मै मया दत्तं धनं नहि ।
दरिद्रेभ्योऽपि नान्येभ्यो भोजनं चैव वस्त्रकम् ॥५६॥
(56) I was greedy and did not give anything to anybody,
nor even to the poor did I ever give food or clothes.
एकदा यवनानां वं महत् सैन्यं समागतम् ।
तेताऽहं दुःखितः प्रोक्तः धनराशनिदर्शने ॥५७॥
(57) Once upon a time a big army of yavanas attacked
that temple (of Dattatreya) and their king distressed
anything and asked me to show thic treasurc (of the temple).
me like
प्रदर्शितं मया नैव खण्डितं तेन मन्दिरम् ।
न च यवनराजेन प्राप्तं धनं सुरक्षितम् ॥५८॥

·१२४ श्रीहरिवनविचरणकाध्ये (58) I did not show him the treasure. He therefore destroyed that temple but could not get the treasure hidden by me in a well-guarded place. क्रुद्धस्ततो नृपो मां च घातयित्वा जगाम है । दोपाभ्यां क्रोधलोभाभ्यां नागयोनि समाश्रितः ॥५९॥ (59) The king of the yavanas angry as he was with me (for not showing the place of the treasure) killed me and wentaway. Because I was greedy and angry, I went to the Nagayoni (took birth in serpent class) because of my qualities of greed and anger while I was man. मुखद्वयसमायुक्तो गुप्तरत्नस्य रक्षकः । निधानं च स्वर्णस्य विद्यते तच्छिलातले ॥६॥ (60) I was with two mouths (serpents are believed to have two mouths) and was protecting the treasure (as serpent). Even to-day that treasure of gold remains hidden under that big stone well protected. भवतामाज्ञया योग्य व्यवस्थां कुरुत स्वयम् । कांक्षेऽहं मोक्षमित्येव विद्यते भावना मम ॥६१॥ (61) O Lord, manage the treasurc in any way you like. I now intend only Aloksha or liberation. This is my pious wish. शरणं त्वां प्रपन्नोऽस्मि साक्षादीशस्त्वमेव हि । दत्ता दिव्यगतिस्तस्मै वणिना धर्मजेन वै ॥२॥ (62) I completely surrender myself to you, you are the Lord incarnatc, bless mc with liberation. Pleased by liis prayer, Shri Hari blessed him with Divyagati or liberation.

·त्रिशः सर्गः १२५ आहूय ब्राह्मणान् सर्वान् वेदवेदांगपारगान् । यज्ञान् विष्णुमहारुद्रान् कारयामास भूधरः । वापीकूपतडागांश्च तद्धनेनाकरोत् तथा ॥६३॥ (63) Shri Hari or Vishnu incarnate invited many learned Brahmins well versed in the Vedas and Vedangas and perfor. med many sacrifices (yajnas) like Maharudra utilizing that treasure and got constructed many wells and ponds (for the benefit of the poor). x स्नात्वा प्रसन्नहृदयो विधिवन्मुकुन्दो नद्यां जननिहितपापभरापहत्यै । नित्यं विधाय सहकारतरोरधस्ता- दासीनमच्युतमथो ददृशुर्जनास्तम् ॥६४॥ The bestower of liberation or Moksha as he was, Shri Hari with a view to destroy the sin left over in the river by many pilgrims performed again Snana or holy dip in accordance with the proper ritual-ceremony and after performing his routine Patha-Pujan or religious prayer rested under a mango-trcc looking to the people coming over and going from there or Nilkantha Varni's place. इति श्रीहरिवनविचरणकाव्ये प्रिंशः सर्गः।। End of Canto XXX of " The Poem of Shri Hari's Epic Journcys through the Forests." + पंपास्नानमिलासुराऽऽश्रितविधानं श्री महेशस्य तु मायावर्जनसाधनोक्तिरपि देवषिप्रविष्णूत्कथाम् । प्राप्तिः पण्ढरखेटकस्ययतिना शक्त्यादि शास्त्रार्थकं । कृत्वां तं यतिकं स्वशिष्यमगमद्वै चन्द्रभागां नदीम् ॥६॥ X Vasantalilak, Mictre + Shardula Metre ·१२६ श्रीहरिवनविचरणकाव्ये LX May Shri Hari protect me who blessed the brahmin with his preachings and made him his disciple, took a holy dip in Pampa Sarovara, preached the lead of the Mutta, the doctrine of overcoming the maya, told the story of Narad and Vishnu, came to Pandharpur and taught the theories of the power of the word, implication and intended meanings and their employment to an ascetie or sanyasin and initiated him to his discipleship, came to Chandrabhaga river, liberated a siddha and performed many yajnas or sacrifices. इति त्रिंशः सर्गः :END OF CANTO XXX:

·॥ श्रीशाय नमः ॥ एकत्रिंशः सर्गः + घण्टी साधुनिदर्शनेन मनुजान् संवोध्य सम्यग् ययौ तीर्थक्षेत्रजनार्दनं गजकथां चैश्याय चोक्त्वा हरिः । प्रापद् ग्रामखुरानसंज्ञकमथो न्यग्रोधभूमौ स्वयं विश्रम्योपनिषदहस्यमवदत् त्वेकाधिके त्रिशके ॥६१।। CANTO XXXI LXI The Thirty-first Canto contains the following: Shri Hari prcached his doctrincs to all those who came to see him. Hc showed them the way to be free from Maya which leads to moral and spiritual deterioration as was the case in the cxample of Ghanti (grinder) and the Sadhu or ascetic. Then he went to Janardana where he prcached the meaing of the metaphor known by the title "Gajendramoksha" or a story of the liberation of an clephant by the Lord, then he came to Burhanpur where he rested under the ban. yan tree and explained the mystic doctrines of Upanishads to his listeners etc. तरत्या सज्जनाः सर्वे समेत्य हरिसन्निधौ । आकृष्टहृदयाः सद्यो बभूवविस्मिता भृशम् ॥१॥ (1) All those who serc with clean licart and simplc mind with full of devotion when thcy saw there Shri Hari their licarts were attracted to liim and thicy gathered together around him fecling a sense of wonder. + Shardul Metre ·१२८ श्रीहरिवनविचरणकाव्ये विदित्वा वणिराट् सर्वान् मुमुक्षून धर्मतत्परान् । श्रोतुकामान् स्वतो ज्ञानं प्रोवाच करुणार्णवः ॥२॥ (2) The ocean of mercy as he is, Shri Hari when saw them with full of dutifulness, desirous of liberation and eager to listen to discourse from him began to say. Shri Hari said: श्रीहरिरुवाच- संसारचक्रसम्बद्धास्तापत्रयसमन्विताः । मुक्ता भवत यूयं यन्न सुखं विद्यते कदा ॥३॥ (3)0 men, you are all entangled in the cycle of Samsar (Birth, rebirth etc.,) and are suffering from spiritual, supernatural as well as natural calamities or miseries. Be free from this, thinking that there is no happiness in Samsar (or the world). चक्रेस्मिन् पतिता मोहाद् बहवश्चूर्णतां गताः । श्रावयेऽध्यात्मकं ज्ञानं येन श्रेयो भवेन्नृणाम् ॥४॥ (4) Those who are entangled in this vicious circle due to delusion, have gone down to miserable conditions. Therefore listen to a spiritual story leading to spiritual knowledge which I tell you for the good of the people. पुरा कश्चिद् योगिराजो मायावत्यां नगर्या यदृच्छया जगाम । पदे पदे हरिनाम स्मरन् निस्पृहत्वेन बहुलजनावासरथ्यायां प्रचलन् “धुर्घर" इति शब्दं श्रुत्वा तस्थौ ॥५॥ (5) In good ancient time one Yogiraja (a person well-versed in yogic practices) led by the wishi of God went to a city ·एकत्रिशः सर्गः १२९ known by the name of Mayavati. He had no desire and was busy reciting the name of Shri Hari, happened to pass through a densely populated locality when he was stopped by the sound "Ghurghur". किमात्मकः शब्दोऽयमिति चिन्तयमानः संनिहितगृहे फांचिद् युवती स्वदक्षिणवाम- पार्श्वगतवंशपात्रसंभृतगोधूमकणान् उभयपाणिभ्यां संगृह्य पेषणीमुखे निक्षिपन्तों विलोकयामास ॥६॥ क्रमश (6) He, while he was thinking as to what this sound is saw a young woman putting wheat into the grinding machinc from the baskets placed on her right and left sides with two hands working one after another. धान्यपेपणीशब्दोऽयमिति निश्चित्य चिरं विमृश्य शोकाकुलः सन् भृशं स विललाप है ।।७॥ (7) Hc decided that it was a sound of grinding machinc but immcdiately he was cngrosscd in decp meditation, overpowered by sorrow began to wccp loudly. मार्गगजनः संपृष्टोऽपि रोदनफारणं नो अमूत । तवानोमेको महाज्ञानी संन्यासी श्रीमन्नारायण इति जपन् समागमत्, सहसा च स योगि- राजस्तं दृष्ट्या शिरसा प्रणम्य स्वरोदनहेतुं कथयामास ॥८॥ (8) wien passers-by sass him thus ssccping aloud they ached for thic reason of his sceping, but he did not reply and continued viceping. Thereupon one learned sanyasin came there reciting the name of Shrimannarayana. When that ascetic or yogiraja sau him, hic salutæl him and began to narraic the reason for his scoping. H.-9

·१३०
धीहरिवनविचरणकाव्ये
भो दण्डिन्, तत्वानभिज्ञाा जनान् प्रति
रहस्यकथनमरण्यरुदितवन् मिथ्येति
मत्वाऽधुना तत्वज्ञं भवन्तं प्राप्य कथयामि ॥९॥
(9) O Bearer of staff (Dandin) to reveal the mystery to
those who know nothing about ultimate reality is like crying
in wilderness and is fruitless. That is why I did not tell any-
thing to anybody. Now, you, the knower of essence met me,
I tell you this.
इमां गोधूमपेषणों सम्प्रेक्ष्यानन्तप्राणिसंहार-
कारकं संसारचक्रमनुस्मरन् दयाहृदयोऽहं
संसारिणां दुःख विलोक्य
रोदिमि ॥१०॥
(10) When I saw this grinding machine (which docs not
leave even a grain ungrinded) I was reminded of the wheel of
Samsar grinding to death innumerable animals. I could not
tolerate the sight of their misery, my heart was overpowered
with compassion and I could not help crying.
तन्निशम्य दण्डी प्रोवाच-भो भो जना
अनेन योगिराजेन विश्वदलनी काल-
शक्तिः पेषणीदृष्टान्ते स्मारिता सा
चित्रोपकरणा महाभयप्रदा सततं परिभ्रमति हि ॥११॥
(11) After listening his reason, the sanyasin (the ascetic)
said, O men listen ! This yogiraj said that the wheel of time
is all powerful, bewildering always, grinding everyone to death,
leads universe to destruction through many ways and means.
तस्या भूगोलमधोभागः खगोलमूर्ध्वभागो
विज्ञेयस्तद्भागढ याधारकोलकरूपः परमेश्वरः
स्वकीयधारकशक्तिरूपेण वर्तते मध्यस्थः ॥१२॥

·एकत्रिंशः सर्गः (12) The downward portion of the great wheel of time is the earth, the upperpart of it (the grinding machine) is the sky, the axis through which both the parts of the wheel rotate is Parmatma or Supreme Lord who hy his power of retention is equally spread over everything. पेषणीमुखमध्यगततिर्यकाष्ठ विभक्तभागद्वयं दिवानिशं ज्ञेयम् । मृत्युदेवतारूपा युवतिरीश्वराज्ञात्मकपेषणीसंलग्नकाण्ठदण्डं निरन्तरं गृहीत्वा भ्रामयति ॥१३॥ (13) The hole of the wheel contains small wooden strip with a hole in which the axis is fitted represents the division of time into the day and the night and the wooden hand by which the upper wheel moves is the Comniand of the Supreme Lord. The woman that moves the wheel or the grinding machinc is none other than death which grinds them non-stop for ever. विश्वपात्रस्थप्राणिरूपगोधूमान् यथाकालं संगृह्य दलति (संहरति) कोलकस्वरूपे- श्वराश्रितजीवान् दलयितुं (जन्ममरणे दातुम्) सा समर्था नैव (14) The Jiva is like the grain of wheat in the askctlic Brahmand who is grinded at an appropriate time. But thosc who stick to and around the axis like Supreme Lord thic death in the form of woman is incapable of grinding away. They arc not subject to birth and death or suffering. भवति ॥१४॥ साक्षात् परमात्मन एवं ससारचक्रं विचार्य सावधाना भूत्वा आप्रयं विधाय तदाज्ञारूपधर्मपालनेन जन्ममृत्युभयरहिता नूनं भविष्यय ।।१५।। (15) Thus thinking the world (Samsar) as a grinding machinc bcwarc, submit to the Supreme Lord and bc free from the cycle of birth and death by following lies command in the form of righteousness (Dharma) ·१३२ श्रीहरिवनविचरणकाव्य तन्निशम्य नागरिकास्तौ महात्मानौ प्रशस्य प्रणम्य च तदाज्ञां पालयामासुस्तेभ्यस्तो शुभाशिषो दत्त्वा यथेष्टं विश्लिष्य जग्मतुः ॥१६॥ (16) The inhabitants of the city thanked both the great Souls, saluted them or fell prostrate at their feet and promised to abide by their commands. Both of them, then, blessed the citizens, bid good-bye to each other and went their own way. अतो है मुमुक्षव, एवंविधसंसारचक्र विश्वनाशकमविज्ञायाज्ञानतिमिरान्धदृष्टयो जना मोक्षदमीश्वरमपशयन्त आत्म- नोऽधोमुखीकरणं विषयसुखमुपभुजाना नरके पतन्ति ॥१७॥ (17) Therefore, o desirous of liberation ! thus rotates the wheel of Samsar leading the universe to destruction. Unknown of this as you are steeped into darkness blinded by ignorance, do not see the Lord, the bestower of liberation, and the souls enjoying sensuous pleasures leading to destruction and corruption, after death go to hell. अतः स्वधर्मपालनपूर्वकभगवद्भक्ति कुरुध्वम् । आत्मनिवेदनात्मकभक्त्यंगेन परमात्मसाक्षात्कारसम्बन्धो वश्यमेवभवति ॥१८॥ (18) Therefore be full of devotion arisen out of rightcousness or performance of one's own duty. Due to total self-surrender born of intense devotion to Lord you will have direct realization of Supreme Lord. बोधयन् धर्मतत्त्वानि भवबन्धहराणि तान् । दर्शयन् स्वस्वरूपं च जनार्दनं ततो गतः ॥१९॥ (19) Shri Hari after teaching the supreme essence of Dharma or duty as a means to destory the bonds of Samsara or attachment to world, showed them his olin real form and went to Janardana,

·एकत्रिंशः सर्गः
प्रसन्नो वणिराट् तत्र स्नानं कृत्वा सरोवरे ।
अम्लवृक्षतले चक्रे स्वासनं भूतभावनः ॥२०॥
(20) Happy as he was after going there, Nilakantha Varni
bathed in the holy waters of the pond and the lord rested
under a tamarind tree.
तत्रको वैश्य आगत्य प्रणनाम मुदा हरिम् ।
दिव्याकृति समालोक्य पप्रच्छ विनयान्वितः ॥२१॥
(21) There came a Vaishya (a businessman) and pleased
by the spiritual lustre of Shri Hari bowed down to him and
respectfully began to ask.
स्वामिन् गजेन्द्र मोक्षस्य व्याख्यानं महदद्भुतम् ।
अध्यात्मवर्मना तत्तु श्रोतुकामोऽस्मि तद् वद ।।२२।।
(22)O Swamiji ! wonderful is the story of liberation of
the head among elephants (Gajendra moksha) which I want to
hear. Please tell me.
श्रीहरिरुवाच-
सच्चिदानन्दमयतेजोराशि क्षीराब्धि
जानीयात्, तत्कारणं तु साक्षाद्
भगवत्स्वरूपं ज्ञेयम् । तदाधित-
प्रैलोक्यं त्रिफूटाचलो
Shri Hari said :
(23) Satchidanand or Brahman with thrce positive attributes
of Existence, Consciousness and Bliss known three as of the form
of light in their totality. The Afurti or the divine form of the
Lord present incognito is the cause of that light. The totality
of the light is known by the namc of Kshirsagara. The Triloki
(iſaya encompassing tlircc worlds) resides under His control,
or is dependant on him and is known by the name of Trikoot
mountain.
विज्ञेयः ॥२३॥

·१३४
श्रीहरिवन विचरणकाव्ये
विविधविषयरसकमलसुगन्धयुते संसारात्मक-
महासरसि त्रिविधतापसंतप्तो जीवरूपो
गजेन्द्रो नैकमायिकवृत्तिहस्तिनीयूथसहितो
निपत्य विषयरसवारि पीत्वा ताभिः सह विहरति ॥२४॥
(24) Know the Samsar full of many sensuous pleasures as
a big pond full of many lilies with fragrance. The soul (Jiva)
suffering from three kinds of miseries is like the head of the
clephants who with she-elephant in the form of mayik Vrittis
is immersed into waters in the form of five sensuous plea-
Sures.
.
बहुकाले व्यतीतेऽपि बहिः स्वयमनिर्गतस्य
गजेन्द्रस्य कालात्मको ग्राहो वासना-
त्मकमुखेन सहसाऽभ्येत्य दृढ जग्राह ॥२५॥
(25) Much time passed since he fell into the pond but
did not come out willingly. He was caught by the Time (Kala)
in the form of crocodiles by their mouths in the form of evil
desires (Vasanas).
तदा प्राचीनशुभकर्मवशात् परमात्मस्मरणेन सुप्रोतो
हरिरागत्य ग्राहमुखं विदार्य कृपयोज्जहार भयात् ॥२६॥
(26) At that time thinking that there was no escape from
the clutches of crocodiles (Kala), due to his good actions in the
previous life remembered the Supreme Lord who being picased
by his devotion came to his rescue, destroyed the crocodiles in
the form of Vasanas or evil desires and freed the Jiva in the
form of tlic clephant from fears and graced him.
आत्मश्रेयस्करं वणिवाक्यं श्रुत्वा वैश्यराजो
जाताहलादोऽभियाधेश्वरं स्वगृहं जगाम ।
नीलकण्ठोऽपि ततो बुरानपुरनगरं ययौ ॥२७॥

·एकत्रिंशः सर्गः १३५ (27) Hcaring from Shri Hari the story full of spiritual knowledge and leading to the good of the self, that head of merchants was much pleased. He fell prostrate at his feet and went home. Shri Hari from there moyed on to Burhanpur city. तत्र न्यग्नोधवृक्षतलोपविष्टं भूदेवं वीक्ष्य तं प्रति यातं वणिनं दिव्यपुरुषं मत्वा स सहसोत्थाय प्रणम्य प्राञ्जलिः संतुष्टाव । तेन प्रसन्नो भगवास्तद्ध दयसंकल्पं विदित्वा केनोपनिषदस्तत्त्वं जगौ ॥२८॥ (28) There he saw a Brahmin sitting under a bunyan tree. As he started approaching near Brahmin, Brahmin himself recognizing the spiritual form of Shri Nilakantha stood up with folded hands and saluted Him, Pleased as he was knowing his heart's desire revealed in his payer, He began to tell him the mystery of the Kenopanishad. हे ब्रह्मन् सुदुर्लभं मनुष्यजन्म प्राप्य वेदविहितकर्मतश्चित्तशुद्धिपूर्वक परब्रह्म न जानाति चेदन्यदेहेषु तत्प्राप्तिरशक्यास्ति ॥२९॥ (29) Brahmin listen ! He is fool who, after getting birth in the luman body which is most difficult, has not known Parbrahma (Supreme Reality or God) by duly performing the duties revealed by the Vedas and thereby clearing one's own chitta as a precondition to realization, because otherwise in any other form of body, it is quite inpossible. स्थावरजंगमेषु सर्वत्र समवस्थितपरब्रह्म- शक्त्या सर्व प्राणिनः शक्तिमन्तो भवन्ति तद्व्यतिरिक्तं किंचिदपि कार्य भवितुं नाहंति ॥३०॥ (30) Parbralıma, through identity, has revealed itself in everything static as well as dynamic. Everything including ·श्रीहरिवनविचरणकाव्ये possessors of the body is moved by the power of the supieme deity, without that, none is capable of accomplishing anything. पुरा हीन्द्राद्या देवा दैत्यैः सह चिरं तुमुलं युद्धं कृत्वा कथंचिद् विजयं प्रापुस्ततो दानवेषु रसातलं गतेषु गविष्ठा देवाः परस्परमूचुः ॥३१॥ (31) There is an example in Kenopanishad about this. In ancient times, Indra and other gods became victorious in a fierce battle with the demons after much difficulty and hence all the demons went to Rasatala* the gods therefore became puffed up with pride and began to blow their trumpets among themsclves thus. कियद् बलं दैत्यानामस्मदीयस्वतः सिद्धबलं प्रतीति तेषामभिमानं विलोक्य तन्नाशाय परब्रह्म तेजो राशिस्वरूपेण प्रादुर्बभूव ततो देवसंनिधौ तस्थौ ॥३२॥ (32) How can the demons withstand our combined strength which is itself self-accomplishing? Seeing their boastfulness, Parabrahma with a view to destory their pride revealed himself in the form of great luminous light and stood before them. देवास्तद् विलोक्य कि ब्रत परमाद्भुतं यक्षः समागतमुत किमात्मकमिदं तेज इति ज्ञातुंवहनिदेव तत्समीपं गमयामासुः ॥३३। *There are fourteen Bhuvans or inhabitations over and above the carth, seven above and seyen below out of which Rasatala from the fifth stage below the earth according to Vedic mythology is Atala, Sutala, Vitala, Talatala, Rasatala etc.

·एकत्रिंशः सर्गः १३७ (33) The gods sceing the luminous light before them began to think whether this is some Yaksha in the form of the light or something else. To decide this, all of them decided to send Agni to it. आगतमग्निं ब्रह्म पप्रच्छ-को भवान् कि ते बलमिति पृष्टो विभावसुरुवाच सर्वदेवहव्य वाडग्निनामा देवी दाहकशक्तिमानस्मि ॥३४॥ (34) When Agni came to Brahma, Brahma asked him who he was, what was his name and what was his power. Agni on hearing this said he was by name god Agni, the conveyer of the oblations (cast into yajnavedi) to various gods and he has the capacity to burn (anything). तन्निशम्य शुष्कं तृणं पुरतो निधाय ब्रह्म प्रोवाच । दहतु भवानिदमिति कृतिप्रयत्नोऽपि वह निस्तद् दग्धं न शशाक तेन लज्जितः परावृतः ॥३५॥ (35) Brahma therupon placed before him a straw and asked him to burn it. Much as he tried, Agni could not burn it, felt ashamed and returned. ततो देवा वायुदेवं तत्र गन्तुमाज्ञापयामासुः । पवनोऽपि गत्वा को भवानिति पृष्टं ब्रह्म जगाद, कस्त्वं किं सत्त्वं ते वदेत्युक्तो वायुरब्रवीत् ॥३६॥ (36) The gods, then asked Vayudeva to go to Brahma, Vayu went there and asked who he was but Brahma counterquestioned as to who he was and what was his power. Hearing this, Vayudeva (God of the air) said. प्रसिद्धमातरिश्वाहं मदीयशक्त्या सर्व प्रचाल- यितुं समर्थोऽस्मि । तच्छु त्वा पूर्ववत् तृणं ·१३८ श्रीहरिवनविचरणकाव्ये निधायेद प्रचालयेति सरोप कृतप्रयासोऽपि तत्कर्मणि सर्वथाशक्तो वायुर्नष्टगर्वोजातः ॥३७॥ (37) I am the famous Vatarishva (air by that name) and am capable enough to move everything by my prowess Brahma asked him also to move the straw He tried very hard but in vain, his pride dissolved for ever and went back तत स्वयमिन्द्रो गत्वा यावत् प्रष्टुकाम- स्तावत् तूर्ण तेजोराशि ब्रह्म तिरोदधे तेनातीव खिन्नो वासवो गतगर्यो भूत्वा शकरप्रिया पार्वती पप्रच्छ । किमात्मक तत् तेज इति श्रुत्वा प्राह हिमसुता ।।३८॥ (38) Then Indra (the chief of the Gods' himself went there and wished to ask but soon that Brahma in the form of luminous light disappeared Indra was much displeased, his pride destroyed, asked Parvati, the wife of Shankara wlio said one of भो इन्द्रादयः सुरा यस्य शक्त्या यूय सर्वे स्वं स्वं कार्य कर्तु क्षमा । जयपराजयादिसर्वकर्माणि सर्वानुस्यूत पर ब्रह्म यथेष्टफलदातृ सर्वशक्तिमच्चास्ते॥३९॥ (39) O Indra and other Gods 1 The power by whicly each you is capable enough to perform your actions and the power winch equally spreads over victory as well as defeat as the prowess of Brahman which in conformity of its own wish earns fruits of various acbons तद् ब्रह्मस्वयमेव प्रादुर्भूत युष्मदीयगर्वनाशाय, तेन विना न किंचकरा के पि समर्था अपोति ।।४।। (40) That Brahmi reyciled itself to destroy your pride Know that none can accomplish anything without it

·एकत्रिंशः सर्गः
तद् भगवतीवाक्यं श्रुत्वा परब्रह्मतः
सर्वशक्तिः सर्वेषां वर्तते न स्वतः
सिद्धा शक्तिः केषांचिदिति
निश्चित्य विगर्वाः स्वं लोकं जग्मुः ॥४१॥
(41) On hearing these words from the holy mother that
the power pertaining to each one of them is sheerly due to
Parabrahma and that they in and by themselves do not have
any prowess of their own, they decided to submit to Para-
brahma, their pride destroyed, went to their respective places.
अतो हे भूसुर, तदेव ब्रह्म सर्वान्तर्यामि
सर्वन्द्रियद्वारेषु, अध्यात्माधिभूताधिदेव-
स्वरूपेण वर्तते । क्वचिच्च धर्मावनाय
भुवि प्रादुर्भूय लोकपावनी लोलां सगुणत्वेन वितनुते ॥४२॥
(42) Therefore, o Brahmin, know that Brahma. dwelling
inwardly, knowing as an antaryamin and also staying in the
outlets of all sense organs spiritual, supernatural as also supe-
rvising deity and sometimes takes birth as Saguna deity (Dei-
ty with qualities) to protect Dharma (duty) on earth, to purify
it (from evils) and to spread such lilas (sports).
साधकस्तु शमदमादिसाधनश्चित्तमेकाग्रं कृत्वा
हृदि परब्रह्म स्मरन् विधूतकल्मपो मोक्षं लभते ॥४३॥
(43) The treaders of spiritual path, therefore adopt Vedic
means like restraint(Shama) self-control or celebacy (Dama)
purify the mind, concentrate and constanaly devote the heart to
Parabrahma (the Supreme Lord), become sinless and gradually
attain liberation
तत्त्वं विज्ञाय विप्रेन्द्रो जातहषों हरिं तदा ।
ननाम दण्डवद् भूमी पतित्वा पादयोर्मुहुः ॥४४॥

·१४० श्रीहरिवनविचरणकाव्ये (44) The Brahmin, best as he was among all Brahmins, hearing the essence of Kenopanishad from Shri Hari was pleased very much, fell prostrate at His feet more than once and said. + भक्तातिनाशं बहुधा विधास्यन् दयामयो दिव्य वपुर्वरेण्यः । भक्तिप्रियो भावभरेण भूमा पुनातु मे जीवनमच्युतोऽसौ ॥४५॥ (45) May Shri Hari who is devoted to those who are full of devotion, infinitely great and who has assumed spiritual form to relicve the devotees from pangs of their sufferings and who is worthy of total submission purify my life! इति श्री हरिवनविचरणकाव्ये एकत्रिंशः सर्गः॥ End of Canto XXXI of "The Poem of Shri Hari's Epic Journeys through the Forests." x मानवेभ्यउपदेशमदाद् यो घण्टिकायतिनिदर्शनरूपम् । प्राप तीर्थसुजनार्दनसंशं मां स रक्षतु बुरानपुराऽऽप्तः ॥६२।। LXII Shri Hari who preached the doctrine for getting free from delusion by the example of grinder and the ascetic, went to Janardana and preached the essence of “Gajendra moksha" (the liberation of the head of the elephant) to Vaislıya (a business man) came to Burhanpur, sat under the bunyan tree and explained the secret of Kenopanisad (to Brahmin). May Shri Hari always protect me. इति एकत्रिंशः सर्गः : END OF CANTO XXXI: + Indravrajra Micter X Rathoddhata Metre ·॥श्रीशाय नमः॥ द्वात्रिंशः सर्गः x हरिरगमत् सुदण्डकवनं यतिभिश्च नतो हृदयविशुद्धिसाधुमहिमाऽप्सरसां च कथाम् । स्म गदति राधिकाशपनपार्षदशापिततां द्वययुजि त्रिशके हरिपदाप्तिमुवाच तथा ॥६३॥ CANTO XXXII LXIII Shri Hari came to Dandaka forest, took bath in the Godavari river, set free the Brahmins imprisoned, Paramahansas performed his puja, preached the way to Chittashuddhi (purity of mind), the importance of Goloka and Satsanga (attachment to ultimate essence) told the stories of the meeting of spiritual damsels with Krishna, how liberation can be attained through devotion and the purity of mind etc., are described in this Thirty-second Canto. दण्डकारण्यमागत्य ततो निगम्य धर्मजः । तत्र श्रेष्ठाश्रमं वीक्ष्य गत्वाऽऽसनमथाकरोत् ॥१॥ (1) From there, Shri Hari, the son of Dharma came Dandakaranya (Dandaka forest). There he saw the best hermitage wherein Shri Hari took seat. to वर्णी तत्राश्रमे गत्वा भ्रमन् गोदावरी गतः । स्नात्वाऽसौ श्रीहरिस्तत्र नित्यकर्म चकार ह ॥२॥ + Nardatak Metre ·१४२ श्रीहरिवनविचरणकाव्य (2) While moving into that hermitage, Shri Hari went to the river Godavari, took bath and began to perform daily prayer तत्र नद्यास्तटे रम्यौ देवालयौ स दृष्टवान् । एको गणपतेरासीद् वायोः पुत्रस्य चापरः ॥३॥ (3) He saw on the bank of the river two temples. One was that of Ganapati and another that of Hanumana. पेश्वाड्यनरेन्द्रस्य राज्याऽहल्येतिसंज्ञया । कारिते मन्दिरे दिव्ये भक्तियुक्तेन चेतसा ॥४॥ (4) Both of them were built by the queen Ahalyabai (Jayendra Kumariba), the queen of Shrimanta Peshva, the king, out of her sense of devotion. मूर्ख विप्रान् समाहूय प्रतिष्ठां कृतवत्यपि । दक्षिणाभिमुखो ह्यासीत् स्थापितो गणनायकः । उत्तराभिमुखश्चैव वायुनन्दन एव च ॥५॥ (5) She got peifomed the installation ceremony of the idols of Gods at the hands of Brahmins who were stupid and did not know the proper ceremony. They placed the idol of Ganapati facing the south and that of Hanumana facing the north. कैश्चिद् विप्रैः समागत्य राजा सम्यग् विवोधितः राजस्ते कुलसंहारो भविष्यति न संशयः ॥६॥ (6) After some time, some learned Brahmin camc thcrc and seeing the idols installed contrary to the injunctions of the Shastra (religious tcats) made a forecast and said to the king that this type of installation will icad definitely to the destruction of liis family.

·द्वात्रिंशः सर्ग:
१४३
विपरीतमुखे मूर्ती इमे च स्थापिते त्वया ।
श्रुत्वातन्मूर्ख विप्रान् स कारागारे न्यवेशयत् ॥७॥
(7) O king both these idols of Ganapati and Hanumana
are facing contrary directions. In fact, the idol of Hanum-
ana should face the south and that of Ganapati should face the
north but in these temples, the contrary has happened. Therefore
your family will he destroyed. On hearing this the king arrested
all thc Brahmins who participated in installation ceremony and
who had placed the idols in contrary directions and sent them
to jail.
एकदा बद्ध विप्रास्ते द्वारपालेन संयुताः ।
नद्यां स्नानं विधातुं ते चागता दुःखभागिनः ॥८॥
(8) One day all these Brahmins unhappy they were, were
brought to river to take bath attended by the police.
नीलकण्ठं ततो दृष्ट्वा महातेजःसमन्वितम् ।
प्रणेमू रुरुदुश्चेव स्वं दुःखं ते न्यवेदयन् ॥९॥
(9) They saw the great lustrous Shri Nilakantha Varni,
saluted him and began to narrate their plight.
श्रीहरिस्तान समाश्वास्य जगाद मधुरं वचः ।
मा रुदित निशायां च मूत्यों विपरिवर्तनम् ।
मन्दिरेण सहवाद्य भविष्यति न संशयः ॥१०॥
(10) Shri Hari consoled them and said in a sweet tongue.
O Brahmins, please stop weeping, don't be unhappy. To-night the
temples with their idols will be replaced for each other defini.
tely.
नृपश्च वः प्रविमोच्य दक्षिणां भूरि दास्यति ।
इत्येवं वचनं श्रुत्वा जाता विप्राश्च हर्षिताः ॥११॥

·१४४ मोहरिवनविचरणफाव्ये (11) Then the king will release you giving much wealth in Dakshina(as award). On hearing his words Brahmins were pleased. गतेषु विप्रवर्गेषु वर्णी दृष्टिं चकार सः । ततो देवालयौ तौ द्वौ परिवर्तनमापतुः ॥१२॥ (12) After the Brahmins left Shri Varni looked at both the the temples and lo, they along with their deities were replaced for cach other. जनाश्चान्ये सहर्षाश्च ददृशुः परिवर्तनम् । गत्वा नृपं कयां चक्रुर्नु पो द्रष्टुं समागमत् ।।१३॥ (13) Other people saw the change and narrated it to the king. So the king too came there to sec (the change). चमत्कारमिमं दृष्ट्वा मोदमाप स भूपतिः आगत्य निजसंस्थानं मोचयामास विप्रकान् ॥१४॥ (14) The king saw the change of the temple with idols was pleased very much, came to the capital and set free all Brahamins from the prison. राजा पृष्टा द्विजा सर्वे किमिदं कौतुकं ननु । कथितं ब्राह्मणः सर्वर्णी तेजःसमन्वितः ॥१५॥ (15) The king asked the Brahmins as to what this mystery was due to ? Then, the Brahmins told him about the lustrous Varui's arrival. तेनास्माकं गति श्रुत्वा दुःखपूर्णा, कृतं त्विदम् । विपरिवर्तनं सम्यङ् मूर्योमंदिरयुक्तयोः ।।१६।। (16) He heard about our miserable plight and replaced the whole temples with their idols.

·द्वात्रिंशः सर्गः १४५ प्रभुः स्वयं न चाशंका वर्तते वणिरूपतः । सनृपाः सज्जनाः सर्वे दुर्गुणान् परित्यज्य च ॥१७॥ (17) The king thought Varni to be none other but God in physical form, and hence king along with all his courtiers decided to be free from vices (like mutton-eating, wine, tobbaco etc.) आश्रयं नीलकण्ठस्य जगृहुः शुद्धभावतः । दण्डकारण्यमध्यस्थ आश्रमः पावनीकृतः ॥१८॥ (18) They became disciples of Shri Varni with clean heart. Shriji Maharaja thus sanctified this ashram (hermitage) of Dandakaranya श्रीशं परमहंसास्ते समालोक्य महाप्रभम् । सर्वशक्तियुतं तूर्ण नेमुरुत्थाय सादरम् ॥१९॥ (19) All the Paramhansas inhabiting that hermitage saw all powerful Shriji Maharaja glittering with great light, stood up and bowed down their heads out of respect for him, दत्त्वा श्रेष्ठासनं तस्मै गन्धमाल्यादिभिर्मुदा । वर्णीन्द्रं पूजयांचऋः फलानि विनिवेद्य च ॥२०॥ (20) They made Shri Nilakantha to sit on a high pedestal (seat) performed pooja with sandle-wood pastes, flowers etc, and offered some fruits. जात्वा सर्वेश्वरं ते तु पप्रच्छुविनयान्विताः । चित्तसंयमनोपायं सर्वकल्याणकारकम् ॥२१॥ (21) Knowing that he is God incarnate, with a view to doing good to all, they began to ask him respectfully to show them the way to control mind, H.-10 ·श्रीहरिवनविचरणकाव्ये श्रीनीलकण्ठ उवाच- भगवन्द्विमुखा ये च महाबलयुता नराः । मेरं लंघयितुं शक्ताः समुद्रशोषणक्षमाः ।।२२।। अग्निपानसमर्था हि भवन्ति कतिचिन्ननु । चित्तस्य स्थिरतां कर्तुं विरलाः सन्ति मानवाः ॥२३॥ (22-23) Shri Nilakantha said: There may be persons not believing in God and yet powerful enough to cross mount Meru or dry up the ocean. They may drink away fire but very few among them may be able to concentrate mind. चञ्चलं हि मनो नित्यं प्रमाथि विदुपामपि । वायुवन्-निग्रहस्तस्य दुष्करोऽविजितेन्द्रियः ॥२४॥ (24) Mind is very unstable and it is very painful even for the learned to control it. Those who have not controlled senses, for them, the mind is like air, difficult to control, चित्तवृत्तौ च त्रैलोक्यं समुद्भवति तत्क्षणात् । प्रलीने चेतसि सद्यस्त्रिलोकी प्रविलीयते ॥२५॥ (25) All the three worlds manifest through Chitta vrittis (modifications of mind) but once the meditation is accomplished through thought control, they (three worlds) and their attraction disappear immediately, सुदृढं बलवच्चितं वशीकर्तु दृढव्रताः। आश्रिताः परमात्मानं सन्तः सन्ति क्षमा भुवि ।।२६।। (26) The mind is very powerful and strong but the determined pious great men succeed in controlling it by their total submission to the Lord (Paramatma).

·द्वात्रिंशः सर्गः १४७ भगवद्भक्तियोगेन वैराग्येण बलीयसा । सत्समागमतो नित्यं वशीकुर्याच्छनैः शनैः ॥२७॥ (27) The mind can be gradually controlled through an intense devotion, strong dispassion (vairagya) and through the company (contact) of saints. सन्तो दिशन्ति तज्ज्ञानं, नश्वरं सकलं जगत् । पश्यन्ति ह्यञ्जसा ते च सज्जनाः शुद्धबुद्धयः ।।२८।। (28) The real knowledge also is conveyed by the saints who see the whole world as subject to destruction. दम्भमानमदस्वार्थक्रोधेद्रिोहजिताः । परोपकरणे दक्षाः सन्तो ज्ञेया विवेकिभिः ॥२९॥ (29) The discriminate should know the saints and learn from their company because they are free from attachment to pretence, honour, pride, anger, jealousy and infidelity and always clever at obliging others दुराचाररता ये च सतां संगयुता यदि । शुद्ध्यन्ति तत्क्षणादेव वारियोगे यथा मलः ॥३०॥ (30) If a person is full of vices and if he comes in touch with a saint, he, like a dirty cloth washed by clean water becomes free from dirt, becomes pure. चित्तवृत्तिनिरोधे येऽसमर्थाश्च नराधमाः । मोहगादान्धकारे ते प्रविष्टा ब्रह्मणः पथि ॥३१॥ (31) Those who fail to control their mind by the means narrated above are known to be worst as they are deluded by the darkness of attachment and because of their great stupidity.

·१४८ श्रीहरिवनविचरणकाव्ये न चलन्ति महामूढाः संसाराधी निमज्जिताः । वासनासलिले तस्मिन् भोगमक्रवन्धनाः ॥३२॥ (32) They do not follow the path of the Lord because they are congenital stupids and because they are engrossed in the ocean of Samsar, gross worldlincss they are always caught by crocodiles of attachments hidden under steep waters of evil desires (Vasanas). तृष्णातपासमायुक्ता द्वंद्ववीचिसमाकुलाः । सद्गुरुप्लवहीनास्ते पारं यान्ति न हिचित् ॥३३॥ (33) Suffering from dissatisfaction of thirst, tosscd to and fro by the waves of happiness and misery and without the boat in the form of Sadguru (good guide or teacher), they cannot sweem across the ocean of Samsar. कदाचिद् दुःखयोगेन वैराग्यं समुपाश्रिताः । प्रमादेन युता मुग्धा जडवद् विचरन्ति हि ॥३४॥ (34) They some time feel dispassion due to misfortune or misery but due to lethargy are again deluded and move about like a fool. प्रारब्धयोगतः क्वापि सम्प्राप्तं शर्म भोगजम् । भुजते हर्पसंयुक्ताः कृतकृत्या भवन्ति ते ॥३५॥ (35) Due to good fortune if they get the glimpse of happiness out of fulfilment of desircs, thcy become happy as if they achieved everything. क्रव्यादाः पक्षिणो मांसे पतन्ति ग्रहणोत्सुकाः । तथा भोगषणासक्तं चित्तं गच्छति सर्वतः ॥३६॥ (36) Owls as if pounced upon the piece of flesh, their mind always looks around for the fulfilment of attachment.

·द्वात्रिंशः सर्गः १४९ वासनामयशय्यायां प्रसुप्तं चित्तमात्मनः । मोक्षाय नैव जागति जन्ममृत्युभयप्रदम् ॥३७॥ (37) Their mind is as it were fast asleep in a bed of evil desires and always gives rise to fear. It never awakens to achieve liberation. वासनासूत्रजातं च व्याधजालमयं मनः । गृह्णाति भोगसंस्कारान् देहिनः कामकातरान् ॥३८॥ (38) The mind, made up of evil desires, like a net of a fisherman takes into its clutches those souls who are weak due to their attachment to desires. क्वचिन्नयति स्वर्लोकं चान्तरिक्षं च भूतलम् । भ्रामयत् सर्वलोकेषु न शान्ति प्रापयत्यदः ॥३९॥ (39) Somtimes it leads the soul to heaven, or to upper heavens and earth where it moves in many generations of people but it never attains to calm. तस्मात् सर्वप्रयत्नेन सतां संगं समाचरेत् । येन प्राप्नोति सद्बुद्धिः साक्षाद् भगवतः पदम् ॥४०॥ (40) Therefore all efforts should be directed to keep oneself in the company of saints so that wisdom may arise and the soul may attain the abode of the Lord सदसद्वासनायुक्तं मनः स्यात् क्षणतः खलु । विश्वसेन नैव मेघावी ह्यात्मपातकरं परम् ॥४१॥ (41) Even the learned should not trust the mind even for a second, for verily the mind full of good and evil desires as it is leads the soul to downward path.

·१५० श्रीहरिवनविचरणकाये विकारान् मनसश्चित्रानालक्ष्य धैर्यमावहेत् । तद्वशे नव यातव्यमन्यथा महती विपद् ॥४२॥ (42) One should observe patiently the various modifications of the mind but need not submit to it otherwise it may lead to great misery. हे परमहंसास्तद्विषयकदृष्टान्तं शृणुत-पुरा देवलोकचारिण्योऽप्सरसो नारायणं दृष्ट्वा सजातमोहास्तदंगसंगलब्धये तपस्तेपुः ।।४।। (43) 0 Paramhansas, listen to an example I tell you ini this connection. In ancient times the dancing damsels (Apsaras) of heaven were attracted to Bhagyan Narayana. So they began to perform penance to have bodily contact with him. तथाविधास्ता आकण्ठजलमग्नदेहस्तपस्वी ब्रह्मनिष्ठोऽष्टावक्रोनाम महषिर्दृष्ट्वा तुष्टः सन् तथास्तु वः संकल्प इति वरं ददौ ॥४४॥ (44) Seeing them thus performing the penance, the great saint Ashtavakra who was devoted to Brahman (Brahmanishta) and was performing penance by standing throat-deep into the water, blessed them with the boon that "their desire shall be fulfilled". तेन कृतार्था अपि ता जलाद् वहिनिर्गच्छन्तं विरूपाकृति तमूर्षि विलोक्य सहसा विकृतचित्ता उच्चजहसुः ॥४५॥ (45) So their desires were fulfilled after when they saw Muni Ashtavakra who had come out of water as deformed, they could not help laughing at him as they were overpowered by the modifications of their mind.

·द्वात्रिंशः सर्गः
१५१
स्वकीयावहेलनकीस्ताः शशाप परमक्रुद्धो मुनिः ।
"नारायणस्वरूपश्रीकृष्णांगसंगो भविष्यति वः,
अन्यप्राकृतपुरुपसंगोऽपि बहुशो भविष्यतीति" ॥४६॥
(46) Seeing the damsels (Apsaras) laughing at him, the
Muni became angry and cursed them that they will have bodily
contact with Lord Shri Krislına but simultaneously they will
have physical touch of other ordinary human beings also.
अन्यच्च-अष्टावरणातिरिक्ते गोलोकधाम्नि
श्रीकृष्णसंमानिता श्रीराधिका कदाचित् सगर्वा
पुरुषोत्तमस्य स्वरूपे श्रीकृष्णे मनुष्यबुद्धि चकार ॥४७॥
(47) Another example-in the abode Goloka which is
without eight coverings, Radhikaji was kept in high honour by
Shri Krishna but puffed up by pride she considered Shri Krishna
not in the form of Purushottam but as a human being.
तेन श्रीकृष्णप्रेरितहृदयः श्रीदामा फुद्धस्तां शशाप-
"त्वं मनुष्यदेहं प्राप्य मानुषांगसंगवती भवेति" ॥४८॥
(48) Therefore inspired by Krishna, his friend Shri Dama,
a shepherd-boy became angry and cursed Radhika that she may
go to the world of human beings and may have physical con-
tact with them.
तज्छुत्वा परमकुद्धा सा राधिका त्वं
राक्षसो भवेति श्रीदामानं शशाप ।
स तेन शंखचूडो जातः
। महता
कालनेय श्रीकृष्णाराधनतो गोलोकं प्राप्तः ॥४९॥

·१५२ श्रीहरिवनविचरणकाव्य (49) On hearing this, Radhikaji too became angry and cursed Shri Dama that he may become the demon (Rakshasa). So he too became thc Shanklichuda and after devoting sometime to Shri Krishna, he attained to Goloka. राधिकापि गोकुले मानुषी गति प्राप्य श्रीकृष्णं प्रोणयित्वा सद्वासनोन्मुखी भूत्वा पुनर्गोलोकं प्राप्ता । तद्धाम योगिनामपि दुर्लभमस्ति ॥५०॥ (50) Radhika too assumed human form in Gokula, pleased Shri Krishna and when her desires were purified went to Goloka which is very difficult to attain even by the great Yogis. तद्धामप्राप्त्युपायं शृणुत परमादरेण यज् ज्ञात्वा तथा कृत्वा निर्भयः सन् तत्र गत्वा न निवर्तते कदाचिदपि भगवदीयेच्छया विना (51) Paramhansas, I shall tell you the way to attain that abode (Goloka), please listen to with faith. After knowing the way and behaving accordingly one can become free from fears and go to Goloka from where he never returns except only by the wish of the Lord (after going where none returns, know that to be my abode yad gatva na nivartante tad dhama paramam mama -is the saying of the Lord in Bhagavadgeeta). मोक्षकयोग्यं मानुषं देहं प्राप्य स्ववर्णाश्रमधर्मान् निष्कामतया परिपालयन् जनो यमनियमादि साधनपूर्वकं भगवतो ध्येयमूति लक्ष्यीकृत्य वक्ष्यमाणधारणापथेन गच्छन् संसिद्धः सन् तद् ॥५२॥ धाम याति ·द्वात्रिंशः सर्गः १५३ (52) The only object of human life is Moksha or liberation and hence adhering to one's own duties pertaining to one's caste and station without attachment and employing the means of restraint and celebacy (Yama-Niyam) if one establishes firmly oneself in concentration as described hereafter on the desired form of Lord worthy of concentration, becoming siddha (who has attaincd full concentration), one attains to Goloka. ज्ञानवैराग्यधर्माश्च भक्तिरव्यभिचारिणी । यत्र नित्यं विराजन्ते स भक्तो मे मतोऽधिकः ॥५३॥ (53) There is a saying of Shri Hari that he honours those who have knowledge, dispassion and who are firmly established into single-minded devotion. भक्त एव परं स्थानं गच्छेन्नात्र कुतर्कणम् । विना भक्ति नरो नैव प्राप्नोति परमं पदम् ॥५४॥ (54) Only such a devotee attains to the abode of the Lord, there is no doubt about it He who is devoid of this, never attains to the path of liberation. तस्माद् योगेन संसिद्धिर्लभ्यते मानवैः सदा । श्रीहरे दिव्यसम्बन्धी योगशब्देन चोच्यते ॥५५॥ (55) Hcncc thc Yoga always leads man to attain to the level of full concentration (siddhi) and the spiritual relation with the form of Shri Hari is the real meaning of Yoga, it is so said. धृत्वा च हृदये भक्त्यैव मुक्तिरित्त्येद् वेदानां वचनां शुभम् । नित्यं भजनं त्वं हरेः कुरु ॥५६॥ (56) Thc testimony of the Vedas attests the truth that the devotion only leads to liberation, therefore keeping this quintcsscncc (of the Vedas) at hcart o man, des otc thyself to Shri Hari ·श्रीहरिवन विचरणकाव्ये + बुधाः "सुधा चन्द्रमसः फलं सदा" मुधा वदन्ति प्रमदान्विताथवा । सुधा वृषस्यात्मजवाचि नित्यदा सुधाम ते दर्शन उत्सुको जनः ॥५७॥ (57) It is said by the learned (sung by the pocts) that nectar oozes from the moon. But this is wrong or thus speakers are great in posters because the nectar always resides in the speech of Shri Nilakanthji in the form of light. Thereforc Shri Hari, the devotees are eager to have the glimpse of your form (Darshana). इति श्रीहरिविचरणकाव्ये द्वात्रिंशः सर्गः ॥ End of Canto XXXII of "The Poem of Shri Hari's Epic Journeys through the Forests." x राधिकाऋषिवराप्सरिकाश्री- दामपार्षदमिथः शपनादि । हंसपूजितहरिः प्रजगाद चितशुद्धिमिति सोऽवतु मां वै ॥६४॥ LXIV May Shri Hari who took bath in the river Godavari, relieve ed the Brahmins, worshipped by the Paramahansas, who narrated stories of Damaparshada, Ashtavakra and the divine damsels, their mutual curse and the grace of God etc, who showed how Goloka can be attained through purity of mind and devotion, protect me always! इति द्वात्रिंशः सर्गः : END OF CANTO XXXII : + Vanshasthavil Metre * Rathoddhata Mctre ·॥ श्रीशाय नमः॥ त्रयस्त्रिंशः सर्गः x प्राणायामसुसप्तचक्रकमलाद्यावेदनं नासिक प्राप्य प्राह सुदिव्यभानविषयत्यागादि शम्भ्वालये। ध्यानं भूपयुधिष्ठिरर्षभकथां प्राह ध्रुवस्य स्थिति त्यागं चाभिमतैश्च सम्पद इति प्राह त्रस्त्रिशके ॥६५॥ CANTO XXXIII LXV The Thirty-third Canto contains the following: the description of the Muladharachakra (Kundalini or serpent power) etc., cultivation of their powers through Pranayama (Breath-control), the description of the deity presiding over Centres (chakras), their colours and the petals (of lotuscs-the centres arc known as lotuscs), conversion of paramahansas as disciples. He came to Nasika. There he preached the doctrine of non-attachment and the importance of concentration through the examples of Yudhisthira and other kings, to do away with pride and thic story of Dhruva and Rishahbhdeva ctc. तत्र तावत् प्राणायामरन्तः शुद्धि विधाय स्व-स्व -विषये संलग्नेन्द्रियवशीकरणरूप- प्रत्याहारर्मायिकवस्तुतो दृढं पैराग्यवान् भूत्वा योगधारणाभिनः : सा शरीरस्यमूला- धारचक्रस्यप्राणशक्तिमुत्यापयेत् ॥१॥ x Shardula Metre ·१५६ थीहरिवन विचरणकाव्ये (1) He advised people to purify first their inner being through the constant practice of breath-control or Pranayama, then control of the sense-organs should be resorted to for restraint of desire, through pratyahar by controlling their natural inclination to their object cultivating thereby dispassion towards the objects of the world and thus to establish firmly in the path of yogika concentration through retention (Dharana) which culminates into the rising of the serpent power asleep in Muladhar Chakra (situated at the basc of the spinal chord). तत्र रक्तवर्णे चतुर्दलकमले गणेशाधिष्ठिते उपदिश्य स्वध्येयमूर्ति ध्यायन प्राणवायुसहितस्तत चलन -लिंगस्थानगते स्वाधिष्ठानचक्रे ब्रह्माधि- ष्ठिते पीतवर्णे षड्दलकमले गत्वा विरमेत् ॥२॥ (2) The presiding deity of this lotus (Muladhara) with four petals and of red colour is Ganesh sitting on it. Remaining there in concentration on one's own desired God, one should then with Pranayama rise to Svadhisthana Chakra situated above falus sex-organ with six petals, yellow in colour and presided over by Brahma (the creator of the world) where one should rest. तत्र ध्येयस्वरूपं ध्यात्वा स प्राणवायुस्ततो निर्गत्य नाभिस्थानगते विष्ण्वधिष्ठिते श्वेतवर्ण दशदलकमले मणिपुर चके गत्वा विरम्येष्टमूर्ति- ध्यानपरायणः प्राणवायुसहितस्ततो निर्गच्छेत् ॥३॥ (3) There again he should concentrate his attention on the deity of his desire for some time and then through pranayama should come to Manipur Chakra situated above the naval centre with ten petals, white in colour and presided over by Vishnu (the supporter of the world) where he should rest in concentration on the desired deity for some time and get out of it with pranavayu.

·प्रस्तिशः सर्गः १५७ ततो हृदयस्थानगते नाहतचक्रे शिवलिंगाधिष्ठिते स्फटिकप्रभेद्वादशदलकमले स्थित्वा ध्येयध्यानपरौ जितप्राणवायुः सन् ऊर्ध्व संचलेत् ॥४॥ तत (4) He should proceed to Anahata Chakra which is situated above the lotus-like heart with bright twelve petals and is looking like the jewel Sphatika(saffire) and rest therc fixing his attention on the form of his desired God controlling the Pranavayu and from there getting out of it should proceed upward. तत उरःस्थानगते विशुद्धिचके शक्त्यधिष्ठिते विचित्रवर्णे पोडशदलकमले गत्वा विरम्य स्वेष्टमूति ध्यायन प्राणशक्तियुतस्ततो निर्गच्छेत् ॥५॥ (5) Hc should rest in Vishudhha Chakra which is with sixteen petals situated ahove the heart and with many colours fixing his attention on the form of the desired god getting out from there with Pranashakti should proceed. शनैस्तालुमूलमुल्लंध्य भकुटिस्थानगतमाज्ञाच] शिवसिद्धिस्थानं श्यामवर्ण द्विदलकमलं सम्प्राप्य तत्रस्थं प्रलयाग्निवत् प्रकाशयुतं ज्योतिलिंग स्वष्टदेवमयं ध्यात्वा प्राणमार्ग संरुध्य किंचनान्यच् चिन्तयेन् नहि ॥६॥ (6) Gradually crossing the base level of palatc onc should go to Agna Chakra with two petals, which is of black colour and is powerful to achieve Shivasıddhi (pow crs like the third cyc of Shiva). Therc lic should rest a while. There lic should fix his attention on Jyotirling which is full of light as bright as the firc of the period of dissolution (Pralaya). Hc should hold on the breath and think of nothing clsc.

·१५८ श्रीहरिवनविचरणकाव्ये ततः सिद्धो भूत्वा ध्यानमूर्तियुत अवं प्रय. श्वेतवर्ण लक्ष्मीनारायणाधिष्ठितं सहस्रदलकमलं ब्रह्मरंध्र प्राप्य तत्र-स्थितमहाविष्णुमयो भूत्वा साक्षात् पुरुषोत्तमस्वरूपसमभावं प्राप्नोति ॥७॥ (7) He then becomes siddha or accomplished and proceeds further with attention fixed on the form of the desired deity, upward where he finds in the place of Lakshmi (goddess of fortune and the consort of god Vishnu Narayan a thousand petal lotus-like Brahmarandhra (variously known as Sahasra Chakra) attaining which he becomes Mahavishnu and due to his attention fixed on the form of Purushottam incarnate, because of his own same qualities (Sadharmya) becomes himself Purushottama. एतच्चक्रपट्कं स्थूलसूक्ष्मकारणात्मकदेहत्रयगतमवगन्तव्यम् । जाग्रत्स्वप्नसुषुप्तिसाक्षिणो द्रष्टुर्दष्ट्या तत् प्रकाशितं ज्ञेयम् ॥८॥ (8) There are these six chakras (centres) in three forms of bodics (with a body or single physical identity), the Gross (Sthool), Subtle (Sookshma) and the Casual (linga sharira) and the observer of three states of Jagrat or waking state, Svapna (dream-state) and Sushupti or state of deep-sleep whose very look fills up every thing with illumination but it itself is not illuminated by anything. ब्रह्मरन्ध्रे सहस्रदलकमलमपि समष्टिदेहे च विद्यते । तद्गतः स्वशरीरं विरारूपेण विभाव्य स्वशरीरस्थाकाशान्तर्गतसूक्ष्मनादं प्राप्नोति ॥९॥ (9) The thousand-petalled lotus of Brahmarandhra is in cosmos as well as in individual body in macro and micro form. The concentrator by remaining in this individual body can work out or realize one's own psycho-physical identity with the entire cosmic world attaining his status on par with the essence of Akash (the sky or the space) in the form of subtle (Sookshma) sound.

·त्रास्त्रशः सर्गः
तन्नादमण्डलमुपासनाबलेन विभिद्य मोहकरी रोधिनी
विजित्य च परमविशालं नादमण्डलं प्राप्नोति ॥१०॥
(10) By piercing through strength attained by penance
(Upasana) he comes over the great power of obstacle (Radhini
Shakti) and attains to the cosmic sound level (Nada Mandal).
तत्र चत्वारिंशत् कोटिकोशमितवितते कमले
स्थितमद्भुतं ज्योतिलिंग संपश्यन् पूर्वोक्तनाद-
स्यान्तं प्राप्य तन्नादलयस्थानं ब्रह्मविलं प्राप्नोति ॥११॥
(11) There he finds a big lotus spread over forty crores of
miles on which is seated the wonderful Jyotirling (phallus of light)
at the sight of which he becomes frce from all obstacles described
before while crossing the limits of Nada or Sound. This is var-
iously known as laya sthan or Brahmabil to which he attains in
concentration.
ततश्चलन् सुमनाख्यशक्तिं तथा चोन्मनाख्य-
शक्ति सम्प्राप्य ततो घोरतममहाशून्यात्मक-
समुद्र भगवदाश्रयपोतेन सहसा तरति ॥१२॥
(12) He then attains to two great powers Sumana and
Unmana by the name and then proceeds to cross the great
ocean of darkness in the form of void or Shoonya which lic
crosses with the help of a boat in the form of his total submission
to the Lord.
तत उपासनायोगवलेन शिवविष्णुसमैश्वर्यवान्
भवति सर्वसिद्धयश्च वशीभवन्ति, सिद्धिलाभ
विहाय साक्षात् पुरुषोत्तमचरणकमले लोल्पो
भूत्या
तत्सर्वमपहाय भगवद्धाम
प्रयाति ॥१३॥

·श्रीहरिवन विचरणकाव्य - (13) He then by the strength of his unflinching devotion and penance attains to the level of the strength (Aishvarya) of Shiva and Vishnu. He becomes possessed of all siddhis (Anima, Garima etc,) but he abandons them all because he has intense desire to remain at the lotus-feet of Shri Harikrishna and hence proceeds directly towards the abode of the Lord. अतो हे परमहंसाश्चंचलमपि मनो यदि साक्षाद् भगवतः पादे संलग्नीकृतं चेत् तत्कृपया शनरात्मवशं भवति मान्यथा स्वयं यतमानोऽपि समर्थः ॥१४॥ (14) Therefore, o paramahansas, the mind is very fichle but if it is tied down at the lotus feet of the Lord incarnate, it can be controlled through the grace of the Lord. Without the grace of God, unaided howsoever one may try, nonc succeeds in controlling the mind. एवंविधं मनःस्थिरतासाधनपूर्वकमोक्षस्थान- वर्त्मदर्शनादिपरमोपदेशं श्रुत्वाऽयमीश्वर इति मत्वा शिष्या भूत्वा तदाज्ञापरा बभूवः श्रीहरिस्तेभ्यः स्वज्ञानं दत्त्वा नाशिकपुरं जगाम ॥१५॥ (15) On hearing the discourse about how mind can be controlled and employed on the way to salvation, all (paramhansas) thinking Him to be Ishvar incarnate, they became his disciples and brgan to follow his orders. After bestowing on them the knowledge of Himself, Shri Harj came to Nasika. तत्र वीक्ष्य महारुद्रमन्दिरं स्वासनं व्यघात् । आस्तीर्यासनमासीनो जनानां शं विधित्सया ॥१६॥ (16) There he found the Shaiva temple Tryambakeshwar which was fit to stay. So He himself spread his carpet (Asana) and took seat to oblige men with pleasure of his Darshan.

·वर्यास्त्रशः सर्गः तदानों मनुजाः केचिद् दर्शनाय शिवालये । समागता विलोक्येशं महाकांत्येकभाजनम् ॥१७॥ अदृष्टपूर्ववर्णीन्द्रं संवीक्ष्य जातकौतुकाः । भक्त्या प्रणम्य संविष्टास्ते सर्वे हरिसंनिधौ ॥१८॥ (17-18) There at that time some people came for Darshana in the temple of Mahadeva (Shiva) but seeing the lustrous face of Shri Hari they were awe-inspired and observing closely the wonderful form of the celebate (Brahmachari) they felt that they had come across such a person for thc first time. They then bowed to him and took seat nearby. ज्ञानदानाय तान् योग्यान् संपश्यन् धर्मनन्दनः । महती च सभां कृत्वा प्रोवाचामृतवद् वचः ।।१९।। (19) Dharmaputra Shri Hari, thinking them worthy of the boon of knowledge called them in a big assembly and began to speak like the flow of nectar. धनमानमदान्धानामधर्मासक्तचेतसाम् न कार्यः सुजनाः संगः कहिचिन् मोक्षकांक्षिभिः ॥२०॥ (20) O gentelman! those who are desirous of trading the path to salvation should not keep themselves in the company of those who are blind by the intoxication of wealth and honour and who are attached to ways of unrighteousness. प्रसंगो बलवान् सद्यः परिवर्तयति ध्रुवम् । विषयासक्तजीवानां देहगहात्मवादिनाम् ॥२१॥ (21) The bad company of those who areinclined to physical body and household as steeped into the enjoyment of senses and H.-11 ·श्रीहरिवनविचरणकाव्ये their objects, is so powerful that it distracts even the men of knowledge. सुखं वैषयिकं यत्तु त्रिलोक्यां वर्तते जनाः । राजसं तामसं चैव स्वात्ममोहकरं परम् ॥२२॥ (22) O men in all the three worlds, there are pleasures of five sense-objects full of activity (Rajas) and ignorance (Tamas) and they delude the self. दुर्लभं सात्त्विकं सौख्यं मोक्षकफलदायकम् । आत्मबुद्धिप्रसादोत्यं तत्प्राप्त्यै सर्वदाचरेत् ॥२३॥ (23) The most difficult to attain is Sattvika (pure) happiness because it arises only after purification of mind and intelligence. One should always practise to achieve that. देहादो नश्वरं शर्म संत्यज्य सत्समागमात् । मनोवाक्कायसंरोधात् सात्त्विकं समुदेति शम् ॥२४॥ (24) By cultivating non-attachment to the transient pleasure of the body and by controlling the activities of mind and speech, by keeping company of good people they can enjoy sattvika pleasure. सर्वसम्पत्तिसंयुक्तं सुखं त्यक्त्वा मनीषिणः । हरेः शरणमापन्ना बहवः सद्गति गताः ॥२५॥ (25) All the wise people have attained high level (Urdhvagati) by abandoning the pleasure generated out of wealth of all types and by submitting themselves to Shri Hari. -युधिष्ठिरो भीमोऽर्जुनो नकुलः सहदेवश्च पाण्डवा मोक्षककामाः सर्वसमृद्धिमद्रराज्यसुखं तृणवन् मत्वा शरीरस्थवस्त्राभूषणादिकमुत्तार्य देहगेहादिममतां तत्यजुः ॥२६॥ यथा-

·प्रयस्त्रिशः सर्गः
१६३
(26) For example-the five Pandvas-Yudhisthira, Bhima,
Arjun, Nakul and Sahadeva-abandoned not only the kingdom full
of all wealth and the pleasures thereof like a straw but also
casting aside the rich clothes, ornaments etc, cast aside the
inclination even to their body as well as the places full of riches.
ते च निहंकारिणो भूत्वा मौनं धृत्वा
केशान् प्रविकीर्य स्वात्मानमुन्मत्तजडवत्
प्रदयं त्यक्ताहारविहारा बभूवुः ॥२७॥
(27) They abandoned their ego, adopted silence of speech
(Muniyrata), untied the locks of hair looked like drunk with
devotion (Unmatta) and abandoned the pleasures of eating and
drinking even.
ते च मायावन्धनरहिताः सन्तो यया घटाकाशो
मठाकाशश्च प्रलयकाले महाकाशे प्रलीयते स च
तत्कारणचिदाकाशेन सहवयं
प्राप्नोति ॥२८॥
(28) As during the period of dissolution the space bound
by the pot (Ghatakash) and the space bound by (Matha)
disappear in cosmic space which merge into its cause, the
space of Consciousness (Chidakasha) and disappears in its identity.
तथा ते पाण्डपुत्राः स्वकीयोपास्यश्रीकृष्णपुरुषोत्तम.
चरणकमलसंलग्नचित्ता मुक्तिमिताः
॥२९॥
(29) So the sons of Pandu surrcndcring their minds at the
lotus fect of their desired deity Shri Krishna Purushottama and
attained liberation (fukti).
तथा-मनुपुत्रौ प्रियव्रतोत्तानपादौ देवदुर्लभ
निजराज्यसुसमपहाय यनं गत्या भगवद्ध्यान-
परो भूत्या मोसं लेभाते
॥३०॥

·१६४ श्रीहरियतविचरणकाव्ये (30) Similarly the sons of Manu, Priyavrat and Uttanapada by name both cast aside the pleasure of kingdom which is very difficult to attain even by the gods, went into the forest, devoted themsclves to concentration and attained liberation. परमभक्तो ध्रुवोऽपि हरेराज्ञया निजराज्य वर्तमानोऽपि ह्यसंगतया विचरन् स्वामात्येन मुग्यो जड इत्यभिहितोऽपि निरभिमानो वर्तते स्म ॥३१॥ (31) The great devotec Dhruva also obeyed the commands of Shri Hari and administered the kingdom without attachment and though his minister blamed him as stupid, block-headed etc., he remained a devotee without egoism. एवं विदुर उद्धवः कविर्मान्धाता मुचुकुन्दो लर्को ययातिश्चेति राजानो भवापहत्य संसारसुखरहिताः सन्तो भक्तियुतास्ते परमं पदं भगवद्धाम प्रयाताः ॥३२॥ (32) In the same way, Vidura, Uddhava, Mandhata, Kavi, Muchukunda, Alarka, Yayati, Rantideva and many other kings abondoned their worldly pleasures, became devoted to relieve themselves from the pangs of suffering and attained the abode of the Lord, the highest status through the grace of God. भगवानषभदेवोऽपि जनशिक्षया स्वपुत्रानुपदिशन् परमहंसधर्मान् दर्शयन् निर्मानमोहः सन् भुवि विचरन जडयोगचर्या जग्राह ॥३३॥ (33) Bhagavana Rishabhdeva also with a veiw to teach men preached his own sons the doctrine of the duties of para- ·त्रयस्त्रिशः सर्गः mahansas, put aside the honour and became free from delusion and attained static posture of Yoga (Sthitaprajna level of Yoga) and moved about on earth. अतो हे सज्जनाः सुदुर्लभं देवेप्सितमपि-इमं मनुष्यदेहं प्राप्य निर्ममा निरहंकारा भूत्वा स्वधर्मपालनपूर्वकभगवदुपासनाबलेन यूयं मुक्तये सर्वदा यतध्वम् ॥३४॥ (34) 0 gentelman, therefore after attaining human body which is wished for even by the gods (and yet they do not get it and which is very difficult to get ordinarily), all of you by abondoning attachment (Mamata) and ego and by adhering to the path of one's own duty, and by the worship of God attaining strength thereof try to liberate yourselves + श्रुत्वा वचोऽमृतमयो वृषनन्दनस्य रोगान्वितस्य सुधया हि यथा प्रशान्तिः । जाता भवामयजुषां च सदोगतानां शिष्या हरेः सपदि भक्तिभरा बभूवुः ॥३५॥ (35) On hearing the speech of Shri Hari, the son of Dharma like the flow of ncctar, as the discased becomes free from the disease and attains calm by drinking the nectar so those who were therc in the assembly and attached to sainsar like the diseased attained peace of mind and became disciples of Shri Hari with devotion + Vasantatilaka Metro ·श्रीहरिवनविचरणकाव्ये इति श्रीहरिवनविचरणकाव्ये प्रस्त्रिशः सर्गः ॥ .. End of Canto XXXIII “The Poem of Shri Hari's Epic Journeys through the Forests." x मूलाधारादिचक्राद्यभिगतिरुदिता प्राणसंयमाद्यः शिष्याः सर्वे कृता व परमयतिवशा नाशिके धर्मजेन । दिव्यं ज्ञानं प्रदत्तं विषयनिरसनं सम्पदां त्याग उक्तो ध्यानं चोक्तं हरे ध्रुवऋषभकयाऽहं विनाशः स माऽव्यात् ॥६६॥ LXVI May Shri Hari who preached the breath control, the movement of prana to Muladhara etc, their presiding deities, the colour of lotus petals, etc, to the yatis or yogis and made them disciples, came to Nasika and preached the gospel of non-attach. ment and concentration on the form of the Lord and told the stories of Dhruva and Rishabhdeva, to abandon ego and won many disciples protect me! इति त्रयस्त्रिंशः सर्गः :END OF CANTO XXXIII: www x Sragdhara Metre ·॥श्रीशाय नमः॥ चतुस्त्रिंशः सर्ग: + प्रभुसमधिगमाथं धूलियामालिखेटे प्रहितसूत उतेत्वा भावसारस्त्रिया स्वम् । चरणकिलमिषाप्तांध्रिस्यचिहन विदित्वा गृहमनयदजेशं तच्चतुस्त्रिश उक्तम् ॥६७॥ CANTO XXXIV LXVII This Canto contains the following: the arrival of Shri Bhagavana in the village Dhuliamal, how a Bhawsar lady sent her son in search of Him, Shri Hari showed him His foot to bring out thorns, he recognized Bhagava na as he could locate sixteen signs (in him) and brought Him to his residence where he served Him. प्रतस्थे नगरात् तस्मान् नीलकंठो दयानिधिः । धूलीयामालिसंज्ञस्य प्रामस्य निकटं .ययौ ॥१॥ (1) From that city (of Nasik) Shri Nilakantha Vami went to Dhuliamal village. ग्रामगोपुरसामीप्ये तटे नद्या मनोहरे । अश्वत्थतरमूले सौ चकार स्वासनं हरिः ॥२॥ (2) He took his seat under a pipple tree on the bank of a beautiful river nearby the village. +Malini Metre ·१६८ श्रीहरिवनविचरणकाव्ये तस्मिन् संवसथे काचिद् रंगकारस्य चांगना । शुभसंस्कारयोगेन भगवद्भक्तितत्परा ॥३॥ (3) In that village stayed a Bhawasar lady who was full of devotion to the Lord due to her good sanskaras of previous birth. पृयिव्यां भगवान् साक्षादनेकजीवमुक्तये । खमागत इति श्रुत्वा जाता तदर्शनोत्सुका ॥४॥ (4) She was very eager to have the glimpse (Darshana) of the Lord when she heard the news that the Lord has taken birth for the good of many human beings कदा पश्यामि नाथस्य सुन्दरं मुखपंकजम् चिन्तयन्ती स्वकं पुत्रं सा विदेश भृशातुरा ॥५॥ (5) When shall I be able to see the handsomc lotuslike face of Shri Bhagavan, thinking thus, eager as she was asked her son thus. सत्वरं याहि पाथेयं गृहीत्वा पुत्र मा चिरम् । उपायान् कोटिशः :: कृत्वा समभिज्ञाय वणिनम् ॥६॥ (6) O my son ! take this lunch-box, go immediately, delay not, recognize him by any means whatsoever. आनय त्वं गृहे शीघ्रं नोचेन्मत्कुक्षिलज्जकः । आसीद् भगवतो भक्तः पिता ते धर्मतत्परः ॥७॥ (7) Bring him to our residence, otherwise I will think that you have been born a shame of me because your father was a devotee of the Lord and lived a dutiful life.

·चतुरिंशः सर्गः
१६९
त्वमपि श्रीहरेभक्तो हरिस्मरणतत्परः ।
नागन्तव्यं गृहे श्रीशं विना ोका किना त्वया ॥८॥
(8) You are also a devotee of Shri Hari and do repeat
His name daily. You should not come home without bringing
with you the Lord.
अलब्धेश्वरमायान्तं वीक्ष्य त्यक्ष्यामि वै तनुम् ।
एवं कृतप्रतिज्ञां स्वां मातरं प्राह तत्सुतः ॥९॥
(9) If you come home without bringing with you the Lord,
I shall commit suicide. Hearing thus the oath taken by the
mother, the son said.
भगवानदास उवाच-
श्रूयतां मयचो मातः कथं जानाम्यहं विभूम् ।
ब्रूहि चिह्नानि नाथस्याभिज्ञानं येन मे भवेत् ॥१०॥
Bhagavandas said;
(10) O mother listen to me. How should I recognize the
Lord, please tell me the signs through which I can recognize
him.
जनन्युवाच--
शृणु तल्लक्षणानि त्वं प्रभोनिप्रदानि हि ।
यस्य दक्षिणपादाब्जे चिह्नानां नवकं स्थितम् ॥११॥
The mother said:
(11) Hear the nine signs for the recognition of the Lord.
Hc bcars thesc ninc signs in his right foot.
स्वस्तिकं कमलं यनं घ्यजोनम्यूर्ययों कुशाः ।
कवरेसाऽप्टकोणं च घामपादेय सप्तकम् ॥१२॥

·१७०
श्रीहरिवन विचरणकाव्ये
(12) Thcy are Swastika, the Lotus, Diamond (vajra), the
flag (Dhvaja), the Jambu, the Yava, the Ankush, the Urdhva
Rekha (a line going upward) and Ashtakona (a geometrical
figure with eight angles), His left foot bears the following
seven signs.
त्रिकोणं गोपदं व्योम धनुर्मत्स्योऽर्धचन्द्रकः ।
कलशश्चेति जानीयाः पादचिहनानि षोडश ॥१३॥
(13) A triangle, the hoof of the cow, the rainbow, the
fish, the half-moon and a pot. Thus there are sixteen signs in
both the legs of the Lord.
सच्छास्त्रोक्तश्च तैश्चिहनेभंगवानभिधीयते ।
तदेहस्य प्रतिच्छाया दृश्यते न कदाचन ॥१४॥
(14) The bearer of these signs, it is laid down in Sat-
shastras (Scriptural texts) is known as God incarnate. His
body is without shadow, when in light.
दीपादीनां प्रकाशो यच्छरीरे पारगो भवेत् ।
एतैः
पुत्रक ॥१५॥
श्रीशमभिज्ञाय गृहमानय
(15) His body is transparent and hence one can see the
lamp placed behind Him. So my son, know the bearer of these
signs as the Lord and bring Him home.
गन्तुकामं पति वीक्ष्य तत्पत्ती खिन्नमानसा ।
रदती प्राह भो स्वामिन् वियोग न सहे तव ॥१६॥
(16) On hearing this the wife of Bhagavanadas overpo-
wered by sorrow, began to weep and said that she will not
be able to bear the separation.
इतस्ततश्च भ्रान्त्वा वै प्रामेषु गिरिषु वने ।
महाभयप्रदेऽरण्ये का गतिस्ते भविष्यति ॥१७॥

·चतुस्विशः सर्गः (17) What will be your plight when you will have to scarch in scattered over places, villages, mountains and forests inhabited by fierce animals? यदा कृतप्रयासेन न लब्धो भगवांस्त्वया । भवनवागतिस्तेऽत्र ततो मे जीवितं वृथा ॥१८॥ (18) Inspite of your efforts, if you fail to trace the Lord, I presume that you will not return and my life will be in vain. स्वदारवचनं श्रुत्वा स उवाच हरि स्मरन् । प्रियेऽस्मिा शुभकायें नो रोदितव्यं त्वयाऽनघे ॥१९॥ पातियत्यं यया शुद्धं त्वदीयं मम मानसम् । मन्मातुरुत्तमा भक्तिभगवत्यखिलात्मनि ॥२०॥ मया संगमो भविता नूनमच्युतस्य अस्माकं कि न जानीयात् सर्वज्ञः शुद्धभावनाम् ॥२१॥ सह । (19-21) On ficaring such words from his wife, with full faith in Lord he censured her and said "O beloved, sinless as you are, you should not cry at such an auspicious occasion. If you arc rcally devoted to me, if purc and if my mother is really devoted intensely, then I am sure I will definitely sce the Lord, for omniscient as he is, does he not know our pious intention? Hc does really linon." my mind is घंर्यमालाम्य यतस्व फालेनाल्पोयसा प्रभुम् । सह नीत्या गमिष्यामि गृहे ऽहं मानिनि ध्रुवम् ॥२२॥ (22) Honourable lady ! Re patient, I shall shortly come back with Lord, be assured.

·१७२
श्रीहरिवनविचरणकाव्ये
इत्याश्वास्य च तां धीरो नमस्कृत्य स्वमातरम् ।
श्रीपति मनसि ध्यात्वा निर्ययो स्वपुराद् बहिः ॥२३॥
(23) Thus restoring the confidence of his wife, he bowed
down to his mother and fixing his attention patiently on Shri
Hari left the village.
तटे.
• नद्याः समागम्य जलमुत्तरितुं यदा ।
इयेष सहसा पश्यच्छकुनानि शुभानि सः ॥२४॥
(24) He came to the river bank and was about to enter
into the water he witnessed pious omens
भक्तेच्छापूरकस्तत्स्थो ज्ञात्वा तद्भावना हरिः ।
आजुहाव महाराजः प्रसन्नः स्वस्य शोधकम् ॥२५॥
(25) Shri Nilakantha Varni who was sitting there quickly
responding to the wishes of his devotees saw the pious intention
of his devotees and seekers became glad and called him near.
भ्रातः क्व यातुकामोऽसि किं ते मनसि वांछितम् ।
इहागच्छ त्वदीयेच्छा सफला हि भविष्यति ॥२६॥
(26) O brother! where are you going, what do you wish,
come here, your wish will be fulfilled.
तच्छ्रुत्वा भगवद्वाक्यं समतिष्ठत् सुविस्मितः ।
मुहूताधं च तत्रैव विचारमकरोत् सुधीः ॥२७॥
(27) He became wonderstruck on hearing the words of the
Lord and stopped going and began to think as he was intelligent.
कोऽय तं नाभिजानामि कयं मन्नामवाचकः ।
तत्समीपं च गच्छामि निश्चित्येवं जगाम सः ॥२८॥

·चतुस्त्रिशः सर्गः १७३ (28) Who this person will be, I do not know. Does he know my name ? But let me go to him, deciding thus, he went to Him. वर्णीन्द्रसंनिधौ नत्वा प्रोवाच सर्वशो निजम् । वृत्तान्तं स्वमनोऽभीष्टं निशम्य धर्मजोऽब्रवीत् ॥२९॥ (29) He saluted Nilakantha Varni and told every thing that was in his mind. On hearing him, the son of Dharma said. शुभं भवतु ते वत्स वांछितार्थो भविष्यति । धन्योऽसि भगवत्प्राप्त्यै निर्गतो मातुराज्ञया ॥३०॥ (30) He blessed him and said, o son, your wish shall be fulfilled. I congratulate you as you obeyed your mother and are in search of Lord. शुभभावेन तेऽत्रैव भविता संगतिः प्रभोः । उपविश्य क्षणं सौम्य पश्य मे पादयोस्तले ॥३१॥ (31) You will meet the Lord here and now by your pious wish. O gentleman, sit here and see the open feet of mine. नदीमुत्तरतो भग्नकण्टके हस्तचापलात् । कण्टकोद्वारणे यत्नः कर्तव्यः सत्वरं त्वया ॥३२॥ 32 I have treaded on many thorns while crossing the river (bare-footed as I was) please remove them all by the technique of your hand quickly. ओमित्युक्त्वा तु शान्तोऽसौ गृहीत्वा पादयोस्तले । श्रीहरेः संविलोक्याथ विस्मयं परमं ययौ ॥३३॥ (33) Hc agreed to do the job and taking the barc feet into his hands began to sec awc-struck, ·१७४ श्रीहरिवनविचरणकाव्ये लक्ष्मभिर्नवभिर्युक्तं सव्यपादतलं निःसायं कण्टक सौख्याद् वामपादतलं ततः ॥३४॥ लसत् । (34) His handsome right leg was full of nine signs. He carefully removed the thorns out of it and began to see the left one. तत्रापि सप्तचिह्नानि वीक्ष्य हर्षसमन्वितः । अयं हि भगवान् साक्षादिति निर्णीतमानसः ॥३५॥ (35) Therc also he saw triangle and other seven signs and was much pleased. He decided that this is none else but the Lord incarnate, कृतार्थः संजगादोच्च: सर्वकल्याणकारकः । भगवानसि सर्वज्ञो मिलितस्त्वमहो मम ॥३६॥ (36) His mission was successful. Thinking thus he said: “Maharaja, you are omniscient and bestower of all good. I am fortunate that I happened to meet the Lord incarnate." एहि मे सदनं तूर्ण जीवितं सफलं कुरु । मन्माता वांछति श्रीमद्-भवदीयपदाम्बुजम् ॥३७॥ (37) Please come immediately to my residence and fulfil our life-mission for my mother has always wished to remain at your lotus-like fect which confer good. अधमोद्धारणे शक्तो भक्तेच्छापूरको भवान् । पावनं कुरुतामद्य तावकानां गृहं हि नः ॥३८॥ (38) You are capable enough to uplift the down-trodden and have always fulfilled the desires of your devotees. We have remained your servant always, please purify our residence by coming over there.

·चतुस्त्रिशः सर्गः १७५ ज्ञात्वा तद्भावनां शुद्धां सह तेन ययौ हरिः । मुदितो भगवदासः पुरतो गृहमीयिवान् ॥३९॥ (39) Shri Hari, seeing his pious desire, began to walk with him. Pleased by this Bhagavanadas ran ahead to reach home to announce his arrival जननी प्राह वेगेन भगवानागतो गृहम् । निशम्य वचनं तत्तु सुधातुल्यं च तत्क्षणे ॥४०॥ सवपूर्व हिरागत्य ददर्श प्रांगणे स्थितम् । कमनीयस्वरूपं श्रीनीलकण्ठं कृपानिधिम् ॥४१॥ (40-41) He told his mother about the arrival of the Lord. On hearing these words oozing nectar immeditely the mother and the daughter-in-law came out and saw in the verandah Shri Nilakantha with face bright with light and full of grace like ocean. +दरिद्राणां दैन्यं शरणरहितानां प्रतिदिन- मपाकतुं नित्यं विहितशुभजन्मा मखपतिः । घनश्यामो भूमा भुवनपरिपालनपर- श्छुपैयापुर्या, मे हृदयकमले तिष्ठतु सदा ॥४२।। (42) O Maharaja you have incarnated in human forin to uplift those who have not yet submitted to you and who are steeped into poverty and indolence. O Lord you always pity the poor. You always bestow happiness on the presiding priests of Yajnas (sacrifices) and the worshippers in temples. All our miseries have disappeared on sccing your form dark as the monsoon cloud. You have taken birth in the town of Chhapaiya to protect the whole world and to show the path of truth as well as to grant the fulfilment of desired fruits of your devotees. You are unborn and infinite and yet your kindness to your devotees is uniquc. O Lord may your graceful form remain imprinted on our heart. rini Metre ·१७४ श्रीहरिवनविचरणकाव्ये लक्ष्मभिर्नवभिर्युक्तं सव्यपादतलं लसत् । निःसायं कण्टकं सौख्याद् वामपादतलं ततः ॥३४॥ (34) His handsome right leg was full of nine signs. He carefully removed the thorns out of it and began to see the left one. तत्रापि सप्तचिनानि वीक्ष्य हर्षसमन्वितः । अयं हि भगवान् साक्षादिति निर्णीतमानसः ॥३५॥ (35) There also he saw triangle and other seven signs and was much pleased. He decided that this is none else but the Lord incarnate. कृतार्थः संजगादोच्च: सर्वकल्याणकारकः । भगवानसि सर्वज्ञो मिलितस्त्वमहो मम ॥३६॥ (36) His mission was successful. Thinking thus he said: "Maharaja, you are omniscient and bestower of all good. I am fortunate that I happened to meet the Lord incarnate." एहि मे सदनं तूर्ण जीवितं सफलं कुरु । मन्माता बांछति श्रीमद्-भवदीयपदाम्बुजम् ॥३७॥ (37) Please come immediately to my residence and fulfil our life-mission for my mother has always wished to remain at your lotus-like feet which confer good. अधमोद्धारणे शक्तो भक्तेच्छापूरको भवान् । पावनं कुरुतामद्य तावकानां गृहं हि नः ॥३८॥ (38) You are capable enough to uplift the down-trodden and have always fulfilled the desires of your devotees. We have remained your servant always, please purify our residence by coming ver there.

·चतुस्त्रिशः सर्गः १७५ ज्ञात्वा तद्भावनां शुद्धां सह तेन ययो हरिः । मुदितो भगवद्दासः पुरतो गृहमीयिवान् ॥३९॥ (39) Shri Hari, seeing his pious desire, began to walk with him. Pleased by this Bhagavanadas ran ahead to reach home to announce his arrival जननी प्राह वेगेन भगवानागतो गृहम् । निशम्य वचनं तत्तु सुधातुल्यं च तत्क्षणे ॥४०॥ सवपूर्व हिरागत्य ददर्श प्रांगणे स्थितम् । कमनीयस्वरूपं श्रीनीलकण्ठं कृपानिधिम् ॥४१॥ (40-41) He told his mother about the arrival of the Lord. On hearing these words oozing nectar immeditely the mother and the daughter-in-law came out and saw in the verandah Shri Nilakantha with face bright with light and full of grace like ocean. + दरिद्राणां दैन्यं शरणरहितानां प्रतिदिन- मपाकतुं नित्यं विहितशुभजन्मा मखपतिः । घनश्यामो भूमा भुवनपरिपालनपर- श्छुपैयापुर्या, मे हृदयकमले तिष्ठतु सदा ॥४२॥ (42) O Maharaja you have incarnated in human form to uplift those who have not yet submitted to you and who are steeped into poverty and indolence. O Lord you always pity the poor. You always bestow happiness on the presiding priests of Yajnas (sacrifices) and the worshippers in temples. All our miseries have disappeared on seeing your form dark as the monsoon cloud. You have taken birth in the town of Chhapaiya to protect the whole world and to show the path of truth as well as to grant the fulfilment of desired fruits of your devotees. You are unborn and infinite and yet your kindness to your devotees is unique. O Lord may your graceful form remain imprinted on our heart, + Shikharini Metre ·१७६ श्रीहरिवनविचरणकाव्ये इत्येवं प्रार्थनां कृत्वा कृतकृत्याऽभवत् स्वयम् । माता मनसि सन्तुष्टा प्रणताम युनः पुनः ॥४३॥ (43) The mother praying thus became fulfilled with unlimited joy of realization and began to pray repeatedly. ४ धन्यं च वन्यं वपुराश्रितं त्वया वृपात्मजेन प्रियदर्शनेन वै। कृशं शरीरं कृतमन्यहेतुतः कदा मदारे करुणां विधास्यसि ॥४४॥ (44) O Lord you have changed your body into that forester fit for forest. You are the son of Dharma, your Darshana is delightful. You have emaciated your body for the good of others. O the enemy of ego, shower grace on me too. इति श्रीहरिवनविचरणकाव्ये चतुस्त्रिशः सर्गः । End of Canto XXXIV of "The Poem Shri Hari's Epic Journeys through the Forests." + धूलियामालिखेटीयभावसारप्रियासुतैः । पादचिन्ह विदित्वा सेवितः श्रीशोऽवताद्धि माम् ॥६८॥ a LXVIII After coming to Dhulia Malegaon, Shri Hari fulfilled the wish of a Bhawasara lady who was devoted and wanted to sec him. Her son whilc plucking thorns from the feet of Shri Hari recognized Him as Lord incarnate by locating the adequate signs, took him home and served him. May that Shri Hari always protect me. इति चतुस्त्रिंशः सर्गः :END OF CANTO XXXIV: WM X Indravansha Metre + Anushtupa Metre ·॥ श्रीशाय नमः ॥ पञ्चत्रिंशः सर्गः + चमत्कारात् स्वामी परिजनयुतायै वरमदात् प्रजाता सोचे जन्मनि झुमखरामालय इति । हरिः सद्भ्यश्चादिश्य चतुर उहेतून सुखकरान् सुपञ्चत्रिंशोक्तं त्वितिवृतमथागात् स सुरतम् ॥६९॥ CANTO XXXV LXIX The Thirty-fifth Canto contains the following stories: Performing a miracle and showing it to Bhawasara lady, conferring boon on her, taking birth in Zumakhram's family, there he preached the doctrine of fourfold means to liberation in Vedanta and coversion of an ascetic to discipleship and then he came to Surat etc. स्मेरास्यं भावगम्भीरमप्रतिच्छायविग्रहम् । मानुषं वेहमाश्रित्य ह्यागतो भगवान् स्वयम् ॥१॥ The mother saw that His face was marked with smile and seriousness and that His body did not cast a shadow, therefore shc decided that the Lord incarnate Himself has assumed human form and has come to her. पृथिव्यां धर्मरक्षायै स्वानां मोक्षप्रदायकः । हर्षिता कृतकृत्यत्वात् प्रणनाम मुहुर्मुहुः ॥२॥ + Shikharini Metre H.-12

·१७८
श्रीहरिबनविचरणकाव्ये
(2) The mother assured herself that the Lord incarnate
Himself has come here with a view to protect Dharma and
to confer liberation on His devotees. She became so much
pleased that she bowed down to him repeatedly out of reverence
and fulfilment.
स्नापयित्वा हरि सम्यक् पूजयित्वा सुभावतः ।
पुष्पचन्दनधूपायैः प्रार्थयामास धर्मजम् ॥३॥
(3) She bathed him with water nicely and performed pooja
with intense devotion and with flowers, sandle-paste, incense
etc. and began to offer prayers to the son of Dharma.
प्रोवाच नीलकण्ठोऽसौ मेघगम्भीरया गिरा।
युष्माकं शुद्धभावेन दर्शनं
दातुमागतः ॥४॥
(4) Shri Nilakantha said to them
in a serene tone.
Being pleased by their pure devotion He had come to grace
them with Darshana
पुण्यकर्मवतां नित्यं वर्शनं मम शर्मदम् ।
एतापज्जन्मसाफल्यं लोके प्राप्तिहि मामिका ॥५॥
(5) Our darshana will confer good upon those engaged in holy
actions. Our meeting with them is itself self-realization to them.
सुधामयं वचः श्रुत्वा प्रभोः प्रेमाचेतसा ।
भोज्यं विधाय सुस्वादु भोजयामास वर्णिनम् ॥६॥
(6) The mother hearing the speech of the Lord full of nectar
prepared sweet dishes and began to feed him, with overwhelming
devotion in her hcart.
दीपकस्य करान् वीक्ष्य तद्देहे पारगामिनः ।
भगवल्लक्षणं दृष्ट्वा साजुहाव स्ववान्धवान् ॥७॥

·पञ्चत्रिंशः सर्गः १७९ (7) She could mark that the light of the lamps went through the transparent body of Shri Hari. Being convinced by the this sign that he is none other but the Lord incarnate she called her relatives. लोकोपकारकारस्य साधुधर्महितस्य च । श्रीहरेर्दर्शने वाञ्छा स्यात् तदा मन्दिरे मम ॥८॥ (8) Come to my residence if you want to see Shri Hari who always does good to the dutiful and confers grace on people. आगन्तव्यं जनः सर्वैः सुकृतं भवतां यदि । नो चेद् वो भविता पश्चात्तापस्तद्गमने सति ॥९॥ (9) If you are really holy come, otherwise Shri Hari will go away and you will have to regret for the loss. श्रुत्वा पौराश्च साश्चर्य तद्वाक्यं मेनिरे मृषा । कौतुहलाय ते सर्व समाजग्मुस्तदालयम् ॥१०॥ (10) On hearinig her, though thinking her to be wrong the village people came to her residence out of sheer curiosity. स्वभक्तस्य वचः सत्यं कर्तुकामो हरिस्तदा । ददृशे शंखचक्रावजगदायुक्तश्चतुर्भुजः ॥११॥ (11) With a view to reassure them of the truth of his devotee Shri Hari appeared to them in the form of Vishnu with four hands holding Shankh, Chakra, Gada and Padma. प्राक्कर्मणां विपाकेन तेषां सत्संगमेन वा । साक्षाद् भगवतः प्राप्तिः संजाता पापनाशिनी ॥१२॥ (12) Due to their good deeds in previous birth and due to contact with Bhawasar family, the glimpse that they had, destroyed all their sins.

·१८० श्रीहरिवनविचरणकाव्ये धन्याः स्मः कृतकृत्याः स्मो वदन्तो दण्डवन्मुहुः । प्रणेमुर्जगतां नाथं बहुमानपुरःसरम् ॥१३॥ (13) " We are really fortunate, our life-mission is fulfilled" saying these words repeatedly they saluted Shri Hari, the master of the world by falling prostrate at his feet. ततः प्रोवाच वर्णीन्द्रस्तत्सेवाहृष्टमानसः । निष्कामभक्तिभावेन युष्माकं मोक्षदित्सया ॥१४॥ वरं ददामि यूयं वै त्रीणि ढंढायदेशतः । न्योनोधनगरे रम्य भावसारस्य जातितः ॥१५॥ (14-15) Pleased by the service of Bhawsara devotees Shri Hari said "As a reward for your self-less devotion and for your liberation I confer a boon on all of you three that you will have your next birth in the beautiful city of Vadnagar in Dhandhavya region in Bhawsar caste. झुम्खरामगृहे जन्म सम्प्राप्य भक्तितो मम । विधूय पुण्यपापानि यास्यथाक्षरधामनि ॥१६॥ (16) Being born at Zumakhram's house by your devotion to me, with your good and bad deeds being washed away you will attain to Aksharadhama. इत्येवं वरदानेन कृतार्थानां हरिहे। ददानः परमं ज्ञानामुवास वासरत्रिकम् ॥१७॥ (17) Shri Hari stayed with this family for three days giving them best knowledge as they had become self-realized duc to the boon conferred on them.

·पञ्चत्रिंशः सर्गः १८१ कष्टतो निर्गतः सोऽय ततो धर्मपुरं गतः । तत्रविश्रामशालायां न्यवसद्धर्मनन्दनः ॥१८॥ (18) Shri Hari, the son of Dharma, set out and came to Dharampur where he stayed in a pilgrim place समागतः । मुमुक्षुधर्ममापन्नः साघुरेकः संविलोक्य विभुं ज्ञात्वा पप्रच्छ प्रांजलिर्नमन् ॥१९॥ (19) There a saint desirous as he was for liberation seeing Shri Hari and recognizing him asked with folded hands. कीदृशं विद्यते स्वामिन्नात्मनो हि स्वरूपकम् । तज्ज्ञानं येन जायेत तद् वक्तुं मे प्रभोऽर्हसि ॥२०॥ (20) O Swamiji! tell me about self-knowledge and the means through which it can be attained. निशम्य साधुना पृष्टं भक्तमोक्षप्रदो हरिः । उवाच स्मयमानस्तं श्रुत्यर्थग्रथितं वचः ॥२१॥ (21) On hearing the words of that saint Shri Hari, the bestower of liberation to his devotees, smiled a little and spoke words full of Vedic significance. श्रूयतां भो साधुवर्य-आत्मा सत्योजानमयोऽनन्तो । निष्कलंको निष्क्रियो निरवद्यः शान्तो निरजनश्चास्ति ॥२२॥ (22) Oh best among the saints, listen, the Self is real, is of the form of knowledge, is infinite and without any blemish, calm and also without the veil of Maya.

·१८२ श्रीहरिबनश्चिरणकाव्ये तस्य यथावज्ज्ञानं तु-अयमात्माब्रह्म प्रज्ञा- नमानन्दंब्रह्म, तत्त्वमसि, अहं ब्रह्मास्मि, एप त आत्माऽन्तर्याम्यमृतः। स यश्चायंपुरुषे यश्चासावादित्ये स एकः । प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म, विज्ञानमानन्दं ब्रह्म, सत्यज्ञान- मनन्तं ब्रह्म, स एवमेव पुरुषो ब्रह्म, सर्व खल्विदं ब्रह्म, एकमेवाऽद्वितीयं ब्रह्म, इत्यादि द्वादशमहावाक्यविचारेण भवति ॥२३॥ (23) Its real knowledge can be had by understanding the mystic significame of the twclyc great sentences like «Tat Tvam Asi" (that thou art) etc. from the true Guru. The indwelling spirit (Antaryami) or the Lord is thy self. The spirit residing in Atma or self and in the sun is one and the same. Prajna (knowledge) is without change and Brahma resides there as essence of knowledge. Brahma is of the form of Bliss (Anand) born out of Vijnana (specific knowledge). Brahma is of the form of Satya (Existence), Knowledge (Consciousness) and Bliss (Anand). In the same way Purushottama is Brahma. This is all particular Brahma. Brahma is in and by itself and there is nothing else. तेन बहुजन्मजिताज्ञानं समूलं नश्यति, तद्वाक्यार्थविचारेण-शक्तिस्तु यथायथं श्रवण-मनन-निदिध्यासनत आगच्छति ॥२४॥ (24) The understanding of Mahavakyas (Significant sentcnces of Upanishads) destroys ignorance gathered together from many births. By hearing, thinking and meditating on these sentences one can know as much mcaning as he is capable of understanding them.

·पञ्चविंशः सर्गः १८३ ततस्त्रिकप्राप्तिपूर्वक आत्मसाक्षात्कारो भवति । तथा सतिलोके न किमपि ज्ञातव्यमवशिष्यते ॥२५॥ (25) After attaining right hearing (Shravana), reflecting (Manana) and meditating (Nididhyasana) one realizes one's own Self after knowing which nothing is left unknown. किं च व्यवहारदशायां-मरीचितोयवन्मि- थ्यात्वानुभवे तदनु सत्यं, नित्यं, निर्विकारं परं, ह्यात्मस्वरुपं, सहसा लक्ष्योभवति ॥२६॥ (26) In practical life when one experiences the ficticious nature of the world (Samsar) like the experience of water in a mirage then immediately one knows the Self associated with it as real, eternal, changeless and pure. तत्र तावत्-श्रुतिस्मृत्युपपादितस्वधर्माचरण- पूर्वकं परमात्मभक्त्योधसच्छास्त्राणि सत्पूरुप- मुखात् सश्रद्धः शृणुयात् तच्छ्रवणम् ॥२७॥ (27) That is called "Shravana" or right hearing when one hears holy Scriptures from a holy person leading to the observance of one's duties laid down by the Vedas and “Smritis" (Scriptures) increasing devotion to the Lord. तत्त्वदर्शितसत्पुरुपद्वारा श्रुतं तत्तु संशय- निरसनपूर्वकं युक्तिप्रमाणसहितं सहेतुकं मनसिइदमेवास्ति ोतन्न्यायपथेति विचारणा "मननम्" ॥२८॥ (28) "Manana" is that through which one becomes firmly rooted in the faith that whatever philosophy he has heard from the right guide is doubtless, well arranged with reason and hence reliable, definite and without any change.

·१८४
श्रीहरिवनविचरणकाव्ये
एवमनवरतं विचारशीलो भूत्वा तद्विरोधिवास-
नोभूत-जगत्संकल्पजालमात्मबलासिना छित्त्वा
शुद्धसत्त्वः सन् परमात्मना सहात्मनो ब्रह्म-
साधर्म्यदृढीकरणं "तन्निदिध्यासनम्"
॥२९॥
(29) “Nididhyasana" is called that by which one is rooted
in the firm faith that his desired deity (Ishtadeva), God and
Brahma are with common character (identical) and that one
should therefore constantly think this to be as such removing
all obstacles born out of desire for wordly objects with the strength
of his Self (Atma) increased due to its purification. It is laid down
in the Scriptures that "by suppressing the mental modifications
(Vrittis) leading to heterogeneous (objects with opposite nature)
and by turning them to flow towards homogeneous (self or the
same nature) is known as Nididhyasana or meditation.
तथा निदिध्यासनवलेन वासनात्मकं लिंगशरीरं
व्युदस्य स्वात्मानो ब्रह्मसाक्षात्कारो भवति ॥३०॥
(30) By the strength attained through meditation (Nididh-
yasana) one should cast asunder fully and finally the subtle body
(Linga Sharira) and (being free from subtle desire) realize the
form of one's own. Parmatma.
ब्रह्मस्थितिवाढ्य वान्तविहितसाधनचतुष्क
गृह्णीयात्-तद् यथा (१) नित्यानित्यवस्तुविवेकः
(२) शमी दम उपरतिस्तितिक्षा श्रद्धा
समाधानमिति सद्गुणषट्कम्
॥३१॥
(३) प्राकृतवस्तुवैराग्यं (४) मुमुक्षुत्वं । एभिः
साधनः सुप्रसिद्धो भूत्वा निर्विकल्पस्वभावो
योगशास्त्रवर्मना परमात्मना सह युङ्ग्यात् ॥३२॥

·पञ्चविंशः सर्गः १८५ (31-32) To stabilise oneself rooted in Brahma (Brahmasthiti) and to streghthen it, one should resort to the following four means prescribed by Vedanta. The first among them is (1) to discriminate between what is eternal (Nitya) and what is transient (Anitya), (2) To cultivatc the virtues of Shama, (formation of good habits) Dama (suppression of evil desires) Uparati, (withdrawal from sensuous objects) Titiksha (cultivate inclination to good objects) Shraddha (faith) and Samadhana (Compromise or satisfaction) (3) To cultivate dispassion (or non-attachment to illusory objects of sensuous desire leading to delusion) and (4) To cultivate corriously thc desire for liberation (Mumukshutva). By these four meani onc should fix oneself in the well-known posture of Brahma (Brahmisthiti) being free from intruding thoughts and being united with the help of yoga. This is known as Brahmisthiti. एवं चणिप्रोक्तमोक्षसाधनं श्रुत्वा कृतार्थः सन् स साधुः कृतपरीक्षः श्रीहरेः शिष्यो बभूव ॥३३॥ (33) After listening to the discourse on the right means of libcration from Shri Nilakantha Varni, that saint became satisfied in his cxamination and licncc became a disciple of Shri Hari. परमकृपालुह रिरपि तस्मै स्वैश्वर्यवलेन दिव्यं ज्ञानं दत्त्वाऽनेकजीयफल्याणं कर्तुकामो निर्गत्य ततः सुरतनगरं जगाम ॥३४॥ (34) The graceful Shri Hari by the supernatural powers conferring superior knowledge on him started from there and and with a view to relieve the souls and to do good to them came to Surat. + श्रुतं मया श्रीपतिपूजया सदा सदातनं दुःसमितो गमिष्यति । तदा पुरा भक्तहितं कृतं त्वया प्रदीयतां दर्शनमीश मे मुदा ॥३५॥ + Vansashtha Icire

·१८६
श्रीहरिवनविचरणकाव्ये
(35) O Lord be pleased with me and give meyour Darshana.
I have heard that by the worship of Shri Hari my pangs of the
cycle of birth and rebirth will be removed. You have always
done good to your devotees.
इति श्रीहरिवनविचरणकाव्ये पञ्चत्रिंशः सर्गः।
End of Canto XXXV of "The Poem of Shri Hari's Epic
Journeys through the Forests."
x भावसारवनितादिजन्म यद् वैदिकोपदिशति चकार यः ।
प्राप वै सुरतमीश्वरेश्वरो मां स वै दिशतु मोक्षसाधनम् ॥७०।।
LXX May Shri Hari who preached the significance of
Vaidic Mahavakyas (great sayings of the Vedas) to Bhawasara lady
and her relatives and converted to his discipleship and moved
to Surat preach me also about the means of liberation.
इति पंचत्रिंशः सर्गः
: END OF CANTO XXXV:
X Rathoddhata Metre

·॥श्रीशाय नमः ॥ पत्रिंशः सर्ग: + तापीनद्यां त्वागतं दण्डिहंसं शिष्यं कृत्वाऽऽयाद् भृगुक्षेत्रमीशः । रेवां स्नात्वा नागरेभ्यश्च पत्रिंशे प्राहायं भोगरूपं तु चौरम् ॥७१॥ CANTO XXXVI LXXI The Thirty-sixth Canto contains the following stories: Shri Varni took bath in the river Tapti, there he preached a sanyasi with staff and converted him to his discipleship, from there lic came to Broach, bathed in the river Narmada and in Ashram of Bhrigurishi preached thc gospel of a thief in the form of deep seated inclination to objects etc. तत्र तापीनदीतीरे गत्वा स्नानं चकार सः । तले न्यग्रोधवृक्षस्य स्वासनं विवधे ततः ॥१॥ (1) Shri Hari took bath in the river Tapti and took scat under a bunyan tree. तदानीमेक आयातः संन्यासी कामलम्पटः । विषयासक्तचित्तं तं समालोक्य बहिर्मुखम् ॥२॥ (2) At that time, there came an ascetic who was acting against the path of duty due to his mind being overpowered by inclination to the sexual desire and desire for worldly objects. +Shalini Aletre

·१८८
थीहरिवन विचरणकाव्ये
अधमोद्धारकामोऽसावाजुहाव निजान्तिके ।
उपावेश्य ददौ तस्म विज्ञानं कामशांतनम् ॥३॥
(3) Shri Hari, the uplifter of the fallen called him near,
asked him to sit and bestowed knowledge which destroys
sexual desire.
भो दण्डिा श्रूयतां मे तद् वचनं मोक्षदायकं ।
चित्तशान्तिकरं सद्यः पापेध्मदाहकं नृणाम् ॥४॥
(4) Sanyasin, listen to my words capable enough of
destroying and reducing to ashes the wood of sins and immedi-
ately restoring the mind to peaceful state.
चतुर्थाश्रममाश्रित्य मोक्षद्वारकसाधनम् ।
सुखं वैषयिकं ये तु कामयन्ते नराधमाः ॥५॥
(5) He is worst among men who after being initiated into
the fold of sanyasins desires to enjoy sensuous pleasures.
वान्ताशिनो हि विज्ञेयाः पापिनो लोकवंचकाः ।
निरयाभिमुखास्ते वै श्रेष्ठाश्रमविदूषकाः ॥६॥
(6) They arc sinful imposters misguiding people an thriv-
ing on that which has been vomitted by others. They deserve
to be sent to hell for they bring blame on the best Ashrama
like sanyasa through their behaviour,
ग्राम्यक सुखमासेव्य मूढा जन्मनि जन्मनि ।
आशापाशशतैर्बद्धास्ततो यान्त्यधमां गतिम् ॥७॥
(7) The fools they are who by worshipping gross pleasures
become subject to the cycle of birth and rebirth and go to
downward path.
चिन्तामणिसमं देहं मानुषं प्राप्य दुर्लभम् ।
अक्षय्यसुखभोगाय वैराग्यं समुपाश्रितः ॥८॥

·पत्रिंशः सर्गः
१८९
(8) Therefore after getting the human life which like poss-
ession of chintamani jewel, resorting to dispassion one should
work for the attainment of eternal happiness.
सर्वतः काममूलानि समुन्मूल्य प्रयत्नतः ।
हरिमाराधयेद् येन निष्पापो मोक्षमाप्नुयात् ॥९॥
(9) By sustained effort uprooting inclination to all objects
one should devote oneself to Lord so that one may become free
from all sins and attain libcration.
तथैव वहवो दोषाः काममाश्रित्य संस्थिताः ।
अपाराम्बुनिधानं हि वारिधिरेव नापरम् ॥१०॥
(10) There are other weaknesscs which obstructing the
devotion reside under the shelter of inclination and as all water
ultimately resides in ocean, the inclination is an abode of all
weaknesses.
फ्रोधश्च मत्सरो मानो निर्लज्जत्वं तथैव च ।
असत्यभाषणं शश्वद् अयशो बुद्धि भ्रष्टता ॥११॥
(11) The major among all weaknesses arc anger (Krodh), ego,
hypocrisy (Matsar) shamelessness, untruth, dishonour and misdi.
rected intelligence ctc.
अपमृत्युभयं क्वापि शत्रुवत्सुहृदो जनाः ।
कामशत्रुः स हन्तव्यः सर्वज्ञानविनाशकः ॥१२॥
(12) The person inclined to sexual pleasures always suffers
from the fear of untimely death and considers his well-wishers
as enemies. Therefore one should destroy scx-desire (kama), the
destroyer of all knowledge.
दुरासदं च तं श न हत्वा ज्ञानिनोऽपि ये ।
अपवर्गपयाद् म्रप्टा भूत्वा याता हि लाघवम् ॥१३॥

·श्रीहरिवनविचरणकाव्ये (13) Those who are devoted to knowledge if they do not conquer Kama (sex-desirc) which is very difficult, detract themsclves from the path of liberation and go downward. विभावसुनिशानाथो वरुणो हंसवाहनः । मघवा सौमरिश्चलो नारदो वाक्पतिस्तथा ॥१४॥ महान्तोऽपि च ते सर्वे कामाच्चलितमानसाः । किमुतान्ये च ये जीवा मोहपाशवशं गताः ॥१५॥ (14-15) Agni, Chandra, Varuna, Brahma, Indra Saubhari, Ailraja Narada, Brihaspati, all of them were great but they went away (from the path of libcration) due to kama (sexdesire) then what to talk of the soul bound on all sides by the ropes of delusion? तस्मात् सर्वप्रयत्नेन मोक्षद्वारविरोधकृत् । हातव्यः सर्वथा कामो मोक्षेच्छा यदि वर्तते ॥१६॥ (16) Therefore one should abandon that kama (sex-desire) which is opposed to liberation if one wants to attain liberation. आश्रुत्य श्रीहरेर्वाक्यं स्वपापौघमनुस्मरन् । प्रभीतः सहसा दण्डी पपात श्रीशपादयोः ॥१७॥ (17) On hearing this sentence from Shri Hari, the sanyasin remembered all his sins together and frightened by them, he laid himself prostrate at the feet of the Lord. पश्चात्तापं प्रकुर्वाणं शरणागतवत्सलः धर्मजः पाययामास स्वपीतं वारि पापहृत् ॥१८॥ (18) The son of Dharma who always protects those who submit to him, seeing him repenting gave water as prasadi (as a token of his grace) with a view to destroy his sins.

·१९१ पत्रिंशः सर्गः तदीयशिरसि न्यस्य हस्तान्जे निजके ततः । वासनामशुभां तस्य चकार भस्मसाद्धरिः ॥१९॥ (19) Shri Hari placed both of his hands on his head and reduced his evil desires to ashes, सुशान्तो सौ सदा शिष्यो बभूव वणिनस्तदा । तस्मै दत्वाऽऽशिषो गच्छद् भरुचाख्यं पुरं प्रभुः ॥२०॥ (20) Calm as he was, that sanyasin then became permanent disciple of Shri Nilakantha. Lord blessed him and came to Broach. वहन्तों तत्र पापघ्नी सरितं नर्मदां विभुः । मनोज्ञपादपर्जुष्टां नानापक्षिनिनादिताम् ॥२१॥ विलोक्य विधिवत् तत्र सस्नो प्रेम्णा वृपात्मजः । सुपवित्रे भृगुस्थाने स्थिति चक्रे सतां पतिः ॥२२॥ (21-22) There in the holy river Narmada beautiful as it looked because of trees on its banks, full of various sounds of the birds and which is wellknown for destroying sins, Shri Hari, Son of Dharma took bath in accordance with the procedure laid down in Scriptures and took shelter in holy Ashram of Bhrigu दृष्ट्वा नागरिका रूपमद्भुतं वणिनो मुदा । आगत्य संघशस्तन प्रणम्योपाविशन् विभुम् ॥२३॥ (23) The people of city coming there seeing wonderful form of Shri Nilakantha Varni gathered in a crowd being pleased at his sight saluted him with folded hands and took scat ncar Shri Hari.

·थीहरिवन विचरणकाव्ये (13) Those who are devoted to knowledge if they do not conquer Kama (sex-desire) which is very difficult, detract themselves from the path of liberation and go downward. विभावसुनिशानायो वरुणो हंसवाहनः । मघवा सोभरिश्चलो नारदो वाक्पतिस्तथा ॥१४॥ महान्तोऽपि च ते सर्वे कामाच्चलितमानसाः । किमुतान्ये च ये जीवा मोहपाशवशं गताः ॥१५॥ (14-15) Agni, Chandra, Varuna, Brahma, Indra Saubhari, Ailraja Narada, Brihaspati, all of them were great but they went away (from the path of libcration) duc to kama (sexdesire) then what to talk of the soul bound on all sides by the ropes of delusion? तस्मात् सर्वप्रयत्नेन मोक्षद्वारविरोधकृत् । हातव्यः सर्वथा कामो मोक्षेच्छा यदि वर्तते ॥१६॥ (16) Therefore one should abandon that kama (sex-desire) which is opposed to liberation if one wants to attain liberation, आश्रुत्य थीहरेर्वाक्यं स्वपापौषमनुस्मरन् । प्रभीतः सहसा दण्डी पपात श्रीशपादयोः ॥१७॥ (17) On hearing this sentence from Shri Hari, the sanyasin remembered all his sins together and frightened by them, he laid himself prostrate at the feet of the Lord. पश्चातापं प्रकुर्वाणं शरणागतवत्सलः धर्मजः पाययामास स्वपीतं वारि पापहृत् ॥१८॥ (18) The son of Dharma who always protects those submit to him, seeing him repenting gave water as prasa a token of his grace) with a view to destroy his sins. - ·वदिशः सर्गः शान्तिस्तु विद्यते साक्षान्नारायणपदाश्रयात् । अन्यत्रादिमसौख्यं यत् परिणामे भयावहम् ॥३०॥ (30) The peace can only be obtained by submitting at the feet of the Lord. Without this, the happiness which he seeks is like the one that gives peace in the beginning but ultimately leads to great dangers. विषयेन्द्रियसंयोगाज्जातं सौख्यं भयातिदम् । विपश्चिन् नश्वरं पश्यन् सर्पवद् दूरतस्त्यजेत् ॥३१॥ (31) The happiness generated out of the contact of sense organ with its object is giving fear and distress, therefore the learned thinking it to be transient keep it always away like a poisonous serpent, and keep themselves away from it. आगमायापिनोऽनित्यान् भोगान् प्राकृतिकान् बुधः । संलक्ष्य स्वात्मनः क्षेममन्विच्छन् हरिमाश्रयेत् ॥३२॥ (32) The happiness derived from the enjoyment of illusory objects come and go as they are subject to destruction. Thinking thus, the wise who always desire good of the self submit to the Lord. भोगचौरा नरान् सर्वानज्ञानारण्यके स्थिताः । विलुट्यात्मवलं वित्तं गृह्णन्ति चिरसम्भतम् ॥३३॥ (33) The attachments to objects are like thieves hidden in the forest of ignorance, They plunder the wealth of the souls in the form of self-power which is gained with great cffort. H.-13 ·१९४ थोहरिवन विचरणकाव्ये ततो वर्णी विनिर्गम्य देवाणं पुरमाप्तवान् । तनत्यानां हिताथं च धा वाणीमुवाच ह ॥३४॥ (34) Then Shri Varni Maharaja set out and came to Devanpur and delivered speech preaching the adherence to the path of duty (Dharmal for the good of the devotees of the Lord. भगवन्तं गृहे नित्यं संस्थाप्य कुरुत स्वयम् । पूजनं भक्तियुक्तेन चेतसा भजनं तथा ॥३५॥ (35) O devotees, always worship Shri Hari in your own house with great devotion and prayer, installing him there. लक्ष्मीरपि तदा गेहे स्थास्यति सुखदा सदा । तेन भुक्तिश्च मुक्तिश्च भवतां नात्र संशयः ॥३६॥ (36) The Laxmi (the goddess of wealth and Vishnu's consort) of her own will forever stay in your house giving all happiness and because of her you will not only enjoy spiritual pleasure (Bhukti) but also, without any doubt will ensure liberation. नारायणो बसेद् यत्र लक्ष्मीस्तत्रैव तिष्ठति । तस्माद् हरि समाश्रित्य वर्तनीयं शुभाशयः ॥३७॥ (37) Laxmi always dwells there where Narayana dwells. Therefore with pure inclination stbmitting to Shri Hari, one should worship Him.

·पत्रिंशः सर्गः १९५ नारायणं तिरस्कृत्य योर्चयन्ति श्रियं मुधा । ते वराकाः क्षयं यान्ति दुःखपुजेन दग्धकाः ॥३८॥ (38) Those who disregard Narayana and worship Laxmi court disaster and destroy themselves Therefore always pray and worship Narayana. +निशम्य तत्त्वं प्रभुणोदितं जना जाताः कृतार्था हरिसंगमात् तदा । शिष्या बभूवुर्वृषनन्दनस्य ते केचित्तदीयं स्मरणं च चक्रिरे ॥३९॥ (39) On hearing the philosopical specch delivered by Shri Hari, they became fulfilled in their mission by his contact, some of whom became the disciples of Shri Nilakantha Varni, the son of Shri Dharma, and some remembered his sterling qualities. इति श्रीहरिवनविचरणकाव्ये पशिः सर्गः । End of Canto XXXVI of “The Poem of Shri Hari's Epic Journeys through the Forests." + Vanshastha Metre ·१९६ श्रीहरिवनविचरणकाव्य +दण्डिनं समकरोन्निजशिष्यं नागरानुपदिदेश विरागम् । यो करोन्निजपदाश्रयमाप्तान स त्वकाममिह मां वितनोतु ॥७२॥ LXXII May Shri Hari who preached gospel to Sanyasi and made him His disciple, prcached the citizens of the dispassion (Vairagya) and discipled them, preached the gospel of abandoning the thief in the form of attachment to the men in the hermitage of Bhrigu, set me fre from attachment. + Rathoddhata Metre इति पत्रिंशः सर्गः : END OF CANTO XXXVI :

·॥श्रीशाय नमः॥ सप्तत्रिंशः सर्ग: +कृष्णदासगेहेत्वगावरिदिव्यतां जनेभ्योऽत्यदर्शयत् । नावलोमुपायाच्च लालदासोऽर्चयत्त्विदंत्रिंशसप्तके ॥७३॥ CANTO XXXVII LXXIII The Thirty--Scyenth Canto contains the following stories: He came to Bochasana and stayed on the farm of Kanadasa. Kanadasa knew him through invisible voice. He performed miracle before inhabitants of the village, showed them his spiritual form, then came to Navli, he attended the dinner of Brahmins and Laladas offered worship to the Lord. नीलकण्ठस्ततो यात्वा बोचासणपुरं गतः । कृष्णदासस्य वैश्यस्य क्षेत्र स्थानमथाकरोत् ॥१॥ (1) Shri Nilakantha Varni set out from there and came to Bochasana and stayed on the form of Kanadasa Patel. स्नातुमभ्याययौ कूपं तत्रस्थं च जगद्गुरुः । तज्ज्ञापनाय खे वाणी समभूद्धि निजेच्छया ॥२॥ (2) Shri Hari went to a well nearby for taking bath. An invisible voice announced this fact. + Rukmavati Metre ·१९८ श्रीहरिवनविचरणकाव्ये शुश्राव कृष्णदाससस्तां निजालयगतः स्फुटाम् । गच्छाशु वैश्यवर्य त्वं स्वक्षेत्रे तरसाधुना ॥३॥ (3) Kanadas who was at home heard the voice saying, "O Vaishaya, go to your farm quickly just now." आयातो भगवान् साक्षात् त्वदीयं श्रेय आवहन स्नानं करोति कूपेऽसौ ततो यास्यति सत्वरम् ॥४॥ (4) The Lord incarnate has arrived there to do good to you. He is taking bath at your well and will set out soon after taking bath, be quick and go. विस्मितः संबभूवासी कृष्णदासोऽतिहर्षितः । उत्थितस्तत्क्षणात् प्राह मातरं मधुरं वचः ॥५॥ (5) Kanadasa though bewildered became glad, got up immediatly and said to his mother in sweet tone. शीध्रमायाहि भो मात : क्षेत्रे नो भगवान् स्वयम् । कृत्वा तद्दर्शनं प्रेम्णाऽऽनेण्यामो गृहमच्युतम् ॥६॥ (6) O mother come to our farm quickly, the Lord has arrived there, we shall have his Darshan, we shall bring him home with affection. श्रुत्वा पुत्रवचो भीष्टं सुधातुल्यं जगाद सा । संकल्पो कारि भो प्रातविप्राणां भोजनाय च ॥७॥ (7) On hearing his words oozing nectar, she said that she has decided that morning to invite Brahmins for dinner, ·सप्तत्रिंशः सर्गः १९९ भोजनं कारयामीह तदर्थ समयोचितम् । स्वयं त्वमेकलो गच्छ भक्तभावज्ञ ईश्वरः ॥८॥ (8) I am busy preparing food, so you go alone. Lord knows the working of the mind of his devotees. आयास्यति त्वया सार्धमस्माकं सद्मनि ध्रुवम् । तथेति नमनं कृत्वा जननी प्रययौ मुदा ॥९॥ (9) He will certainly come with you to our home. On hearing this from his mother, Kanadasa saluted her, became glad, and set out for the farm. क्षेत्रं जगाम यत्रास्ते मुकुन्दो जगदीश्वरः । कर्णाकणि वचः श्रुत्वा मनुष्याः पुरवासिनः ॥१०॥ (10) He went to the place where, the Lord, graceful to confer liberation on him, had taken seat in the farm. Other persons of the village knew about this from one another. दर्शनं कर्तुकामास्ते प्रभोः शीघ्रं समाययुः । करुणासागरः श्रीशः प्राक्तनैः शुभकर्मभिः ॥११॥ came (11) They too to the farm for having the glimpse of the Lord as they were fortunate due to the good deeds of their previous birth. तदीयानश्वरं रूपं दर्शयामास सर्वतः । अनेकोमयानश्च चेष्टितं विद्युता समम् ॥१२॥ (12) The Lord Shri Hari, ocean of grace as He was, showed them his spiritual form radiating light on all sides as if from and attended by aeroplanes of many gods.

·२०० श्रीहरिवनविचरणकाव्ये नेकरूपं च शान्तं च भक्तानुग्रहकारकम् । आनन्दजलधौ भग्नाः पौरा येत्र समागताः ॥१३॥ (13) Many citizens of their city, when they saw multi-faced divine form, which was calm and showering grace to devotees became immersed in the ocean of delight. ऊचुस्ते कृष्णदासं नो समर्थाः कान्तिसंयुतम् । रूपमेतद्धरेष्टुं वयं हि चर्मनेत्रकैः ॥१४॥ (14) They said to Kanadasa that they are unable to bear the light of the Lord with their mortal eyes. उपसंहृत्य तत्तेजः सामान्यां मानुषाकृतिम् । दर्शयेद् भगवानत्र तन्नः क्षेमकरं भवेत् ॥१५॥ (15) Therefore if the Lord shows his human form containing his spiritual light (which they could not bear), it would be good for them. निश्म्येति हरिः सद्यो विमानावलिसंकुलम् । लीनं चकार तत्तेजो स्वरूपं दिव्यविग्रहम् ॥१६॥ (16) On hearing them thus speaking, the Lord contained his spiritual form attended by many gods with aeroplanes (Viimans) and assumed the form of Brahmachari. ततो हर्पमतीवापुर्जनाः संप्रेक्ष्य वणिनम् । दण्डवत् प्रणताः सर्वे प्रार्थयामासुरीश्वरम् ॥१७॥ (17) On seeing the Brahmachari form of the Supreme Lord all became delightful, fell prostrate and began to pray.

·सप्तत्रिंशः सर्गः २०१ कृष्णदासोऽग्रवीत् स्वामिन् कृपां कृत्वा ममोपरि । आगत्य मद्गृहे ऽचैव सनाथान् कुरु मामकान् ॥१८॥ (18) Kanadasa prayed, "Lord, have grace on me, come to my residence and be the master of my family." ओमित्युक्त्वा महाराजः सह तेन ययौ गृहम् । हर्षयञ्जननों तस्य स्नानं चक्रे ततः पुनः ॥१९।। (19) Lord agreed and attended by Kanadasa went to his residence and delighting mother, Shri Hari again took bath. काष्ठपीठोपविष्टः सन् भोजनाय मखेश्वरः । पत्रावल्यां स्थितान् स्वादुमोदकाजगृहे मुदा ॥२०॥ (20) He took a seat on wooden seat and even though he was himself the presiding priest of sacrifice (Yajna) accepted with delight sweet balls offered to him with love in the plate prepared out of leaves. ग्रासमेकं जधासाथ बुभुजे न ततः परम् । जननी बहिरागत्य कृष्णदासस्य सद्मतः ॥२१॥ (21) He took a morsel out of it and stopped whereupon the mother of Kanadasa came out of the house and said, प्रेमगद्गदया वाचा विलोक्योवाच सत्पतिम् । कथं नात्ति भवानल्प-भोजनं किमपेक्षते ॥२२॥ (22) With the voice chockcd with emotion she asked why he was not taking sweet balls. If he has no taste for them, she may manage for something else of his taste.

·२०२ श्रीहरिवनविचरणकाव्ये कथयस्व यथेष्टं ते भोजयिष्यामि भावितम् । वणिराट् पुर्णकामोऽपि मानुषं चरितं तदा ॥२३॥ (23) On hearing that she is ready to prepare anything which he liked the most, though He was purnakama, Lord with a view to do good to her, acted like an ordinary human being. दर्शयन् महिपोदुग्धं ययाचे फामधुक् स्वयम् । मध्याह्नसमये सापि हर्षनिर्भरमानसा ॥२४॥ दूदोह महिषी तूर्ण क्षीरं तस्मै न्यवेदयत् । धर्म जो भावनां शुद्धां तदीयां वीक्ष्य हर्षितः ॥२५॥ (24-25) He demanded buffalo milk for dinner. Being overpowered by delight, even though it was noon she immediately milked the buffalo and offered milk to Shri Hari. The son of Dharma was much pleased by pure emotion of her. क्षीरोदनं च संमेल्य बुभुजे भोगदायकः । दत्त्वाशिपः पराः श्रीशो भुक्तिमुक्तिफलप्रदाः ॥२६॥ (26) The Lord feeder of all as he is mixed rice with milk ate it and conferred on them the best pleasures of this world as well as those of the other world तत्वज्ञानं च सन्तुष्टस्तेभ्यो दाद् भक्तवत्सलः । निर्गतः स्वेच्छया गच्छन् नावलीनगरं ततः ॥२७॥ (27) Devoted to his devotees as Shri Hari is, He preached them the philosophy too and setting out from there came to Navali village.

·सप्तत्रिंशः सर्गः २०३ लालदासाभिधस्तस्य ग्रामणीः पुत्रकाम्यया । महीनद्यास्तटे विप्रान् भोजनायाजुहाव सः ॥२८॥ (28) The head of the village Patel Laladasa had invited some Brahmins for dinner on the bank of the holy river of Mahi with a view to get son, तदाकर्ण्य तबीयान् हि पूर्णीकर्ता मनोरथान् । तवन्तिकमुपेयाय तदानी भक्तिनन्दनः ॥२९।। (29) On hearing this, Shri Hari with a view to fulfil the desire of Laladasa went near him. दृष्ट्वा तं देवदेवेशं लालदासो द्विजैर्युतः । संमानतां चकारोच्चैः प्रणम्य च पुनः पुनः ॥३०॥ (30) On seeing Shri Hari the God of gods he is, along with Brahmins respectfully fell prostrate at his feet and honoured him very much. पूजनं विधिवत् कृत्वा भक्तिभावसमन्वितः । भोजितं परमानेन श्रेष्ठासनविराजितम् ।।३१।। (31) He out of devotion performed poojan as prescribed in the Scriptures, offered best dinner and offered best seat to sit upon. + अनेकदेवा दधतु प्रभावं कामं तथा ते वृषजादृशा नो । अनेकनक्षत्रयुता तथापि ज्योतिष्मती चन्द्रमसैव रात्रिः ॥३२।। + Upendravajra Metre ·॥श्रीशाय नमः॥ अष्टात्रिंशः सर्गः + श्रीहपितसद्वरेणकशियाभूलालदासालये विप्रप्रश्नसमुत्तराणि स ददौ वै चोमरेठे हरिः । खोडाजीगृहमेत्य भिक्षितकणान् मात्रुक्त्तिमाकण्यं वै पारावातकुले वितीर्य स ययौ चाष्टाधिके त्रिंशके ॥७५॥ CANTO XXXVIII LXXV By the boon of Shri Hari, a son named Kashiyaji was born to Laladasa, in Umareth the learned brahmins asked questions, hearing their answers, they became Shri Hari's disciples. In Budhej the mother of Kodhabhai gave some corns of barley in Sadavrata (offering freely some corns to the poor and needy for cooking food) he put two grains in mouth and the rest he offered to pigeons, heard the discourse of the arrival of great saints from her and went away-these stories are contained in the thirty-eighth Canto. सुप्रीतो भगवान् भक्त्या लालदासाय दत्तवान् । पुत्ररूपं वरं कशियाख्यः सुतोऽजनि ॥१॥ (1) Then there Shri Hari pleased by the devotion of Laladasa blessed him with the boon that a son will be born to him. A son Kashiyaji by the name, was born accordingly. + Shardula Metre ·२०६ श्रीहरिवनविचरणकाव्य निर्गत्य च वर्णी जगत्कल्याणकारकः । यथेच्छमटता तेन म मरेठपुरं गतम् ॥२॥ (2) Shri Harı doing always good to the world moved from place to place as he so desired and came to Umareth आस्तीर्यासनकं तत्र वटवृक्षतले स्थितम् । परमानन्दमूति तं शिविधतापनाशकम् ॥३॥ (3) There the destroyer of three types of fires, miseries, natural, supernatural and spiritual-full of great bliss whose form is, spread his carpet under a bunyan tree and sat तात्या वाडवा वीक्ष्य वेदशास्त्रार्थपारगाः । ईश्वरोऽसावितिज्ञातुं परीक्षाकरणोद्यताः ॥४॥ (4) The Brahmins well-versed in Shastras based on the Vedas staying there, seeing Nilakantha sitting, wanted to test whether hc was God incarnate or not आगताः सघशस्त हि विचार्य मनसा त्विदम् । शांकरं दिग्जये ता ह्यष्टमे परमाद्भुतम् ॥५॥ (5) They all gathered together and came to Shri Hari They thought in their mind that there is the discourse in the eighth canto of book entitled "Shankara Digvijaya" शिवमण्डनयोति संवाद सद्धिरीप्सितम् । अपृष्टः श्रावयेदस्मान् सत्यश्चेद् भगवानयम् ॥६॥ (6) About the meaning of Shastras (Scriptures) between Shankaracharya and Mandana Mishra which even the best person would want to hear, if he without our asking him, explains to us, we shall know him as Bhagavana (Lord or God) ·अष्टानिशः सर्गः २०७ : इति ज्ञात्वा मनस्तेषां सर्वज्ञः सस्मितो हरिः । तं प्रोवाच यथापूर्व युक्तिहेतुपुरःसरम् ॥७॥ (7) Omniscient as he was, Shri Hari knew their intention, smiled a little and explained the discourse with its appropraite arguments and logic. मनोभिलषितं श्रुत्वा वेदशास्त्रार्थगह्वरम् । बभवविस्मिताः प्राज्ञाः केचित् तच्छिष्यतां ययुः ॥८॥ (8) Full of Vedic lore, when they heard the inner mystery of the discourse explained by him they stood wonder-struck and some of them became his disciples. इत्येवं श्रावयित्वा तान् धर्मयुक्तं वचस्तथा । मेमदावादनामानं ग्रामं प्रति गतस्तदा ॥९॥ (9) Thus making them heard the words about the path of duty (Dharma) from him, Shri Hari moved on to the city of Mahemadabad. जैतलं च पुरं गत्वा ततो वर्णी सुरेश्वरः । आदेशं लोककल्याणं ददौ सम्यग् घरेश्वरः ॥१०॥ (10) From there, he went to Jetalpur where the God of gods, the master of the earth as he was, Shri Hari preached the the doctrine for the good of the people. ततोऽश्लालोति विख्यातं पुरं यातो विभुहरिः । तत्रत्यानां शुभं बोधं विज्ञाप्य सर्वतोमुखम् । अमदावादपुर्या स वर्णी प्रापत् शुभावहः ॥११॥ (11) From there, Shri Hari went to famous town Ashlali, preached his gospel to the inhabitants and the master of sacrifices (yajnapathi) in all good intention came to the city of Ahmedabad.

·२०८ श्रीहरिवन विचरणकाव्ये कांकरियासरः प्राप्य चाम्रवृक्षतले स्थितः । आसनं कृतवांस्तत्र भुक्तिमुक्तिप्रदायकः ॥१२॥ (12) Shri Hari, the bestower of all enjoyments (Bhakti) as well as liberation (Mukti) took a seat under a mango-tree on the bank of Kankaria Sarovar (big pond by the name of Kankaria). श्रीहरिरूपविष्टोऽभूत् तदा वणिद्विजो मुदा । समागतो दर्शनार्थ संकल्प चक्रतुस्तथा ॥१३॥ यदि चायं भवेदीशो मानसे यां विचारितम् । कथयेद् वणिराजोयं तदा मन्यावहै हरिम् ॥१४॥ (13-14) When Shri Hari was sitting there, a businessman (Vanik) and a Brahmin came there, had the glimpse of Him and decided in their mind that if this Varni is Shri Hari, the Ishvar or God incarnate then he should tell what is there in our mind. We will then believe him to be God. तयोः संकल्पितं ज्ञात्वा वणिराजोऽवदत्तदा । वणिक् तीर्थकराणां च नामानि ज्ञातुमिच्छति ॥१५॥ ज्ञातुमिच्छसि विप्र त्वमार्याणां सुखदायिनाम् । चतुर्विंशतिनामानि श्रूयतां कथ्यते धुना ॥१६॥ (15--16) Knowing their wish Varni Maharaja told them that this businessman wants to know twenty-four names of Tirthanakars (the holy incarnations of Lord in Jainism) and Brahmin, you want to know blessed names of twenty-four incarnations of Aryans, I will tell you all of them, listen.

·अष्टात्रिशः सर्गः २०९ - धर्मः शान्तिश्च कुन्युविमलसुमतिकः पद्मचन्द्रप्रभुश्च नेमो मल्लिश्च पाश्र्वा जितवृषसुविधिः शीतलः संभवश्च । सौपाश्वो वासुपूज्यो नमिमुनिमहितानन्तनाथश्च भव्यः श्रेयांसश्चारनाथः पुनरभिमुनिकः श्रीमहावीरनामा ॥१७॥ (17) They are: 1. Rishabhdeva 2. Ajitnatha 3. Sambhavanatha 4. Abhinandana 5. Sumatinatha 6. Padmaprabhu 7. Suparshvanath 8. Chandraprabhu 9. Shuvidhinatha 10. Shitalanath 11. Shreyansanatha 12. Vasupoojya 13. Vimalanatha 14. Anantanatha 15. Dharmanatha 16. Shantinatha 17. Kunthunatha. 18. Aranatha 19. Mallinatha 20. Munisuvrata 21. Naminatha 22. Nemanatha 23. Parshvanatha 24. Mahavira. These twenty four Tirthankaras are there. मत्स्यः कूर्मों वराहः पृथु-मनु-सनको यज्ञकापिल्यदत्तः x कल्किधर्मोऽथ रामो यदुपतिपदभाक् कृष्णरामश्च शूरः । बुद्धो व्यासश्च धन्वन्तरिनरसहितो नारदो वामनो वै वार्षो मोहस्वरूपो नरहरिमहितो जामदग्न्यस्तथा च ॥१८॥ (18) 1. Sanakadi 2. Varah 3. Narada 4. Naranarayan 5. Kapeel 6. Dattatreya 7. Yajna 8. Rishabha 9. Pruthu 10. Matstya 11. Koorma 12. Dhanvantari 13. Mohini 14, Narsimha 15. Vamana 16. Parashurama 17. Vyas 18. Ramachandra 19.Balarama 20. Krishna 21. Buddha 22. Kalki 23. Dharma 24. Manu. Thus the twenty four incarnations (Avtaras) are narrated in Bhagvata. This was the intention in your mind which I have brought out. संकल्पीकृतनामानि श्रुत्वा श्रीमुखपंकजात् । तमस्तो हपितो भूत्वा शिष्यत्वं प्रापतुः स्वयम् ॥१९॥ (19) Since Shri Hari told them what they had presupposed in their mind, both of them became his disciples. करुणानिधिपस्तेभ्यः स्वकं ज्ञानं ददौ तदा । वचसा तोपयित्वाऽयो 'बुधेज' समगाद्धरिः ॥२०॥ X Sragdhara Metre. H.14 ·२१० श्रीहरिवन विचरणफाव्ये (20) The ocean of grace as Shri Hari is He satisfied them with his speech giving knowledge. Then from there Shri Hari came to Bhudhej. तत्र खोडाजिजननी ययाचे स सदावतम् । विश्वामित्रों ददानां तां जगादामीवहृद् वचः ॥२१॥ (21) There the mother of Khodabhai used to give away barley in Sadavrata (free of charge to the needy). Shri Hari went there and asked for cooked food in Sadavrata, but the mother persisted to give only barley. Hence, the destroyer of sins, Shri Hari told thus. नाहं गृह्णामि चामानं सिद्धान्न मिष्यते मया । श्रुत्वैतत् कुपिता प्राह बहवस्तादृशोऽत्र भोः ॥२२॥ (22) We do not accept uncooked corns but accept only the cooked if it is ready. On hearing these words, she became angry and said, "Many like you come here, how many can be served with cooked food?" आगच्छन्ती च गच्छन्ती सिद्धान्तं दातुमक्षमा । सस्मितं वणिराट् प्राह मिद्विधा नहि केचन ॥२३॥ (23) Saying thus she went inside the house and came out repeatedly but could not offer cooked food. Seeing her inability, Shri Hari said smiling that none, like us have ever come here. भिक्षार्थ च समायात एकोऽहं मत्समः खलु । अजानती तत्प्रभावं सा वृद्धा प्रोवाच निष्ठुरम् ॥२४॥ (24) I have come to beg the food (Bhiksha), I am alone like this. The old lady ignorant as she was of the greatness of the Lord said in vanity.

·अष्टानिशः सर्गः
२११
त्वत्त उच्चाश्च स्थूलाश्च महिषा उन्मदा इव ।
संदृष्टा वहवश्चात्र जटिला मुण्डका अपि ॥२५॥
(25) I have seen much taller, heavier and more ferocious
like a he-buffalo many saints with locked hair as well as clean
shaven.
वाम्भिका रक्तनेत्राश्च स्थविरा बालका अपि ।
क्रोधयुक्ताश्च भीमाश्च 'चिप्पटा धारकाश्च वै ॥२६॥
(26) I have seen many imposters, with red eyes, old as
well as young and having forks, looking fearful.
मदिरागन्धवक्त्राश्च भस्मोद्धूलितगात्रकाः ।
पिंगाक्षाश्च तमोयुक्ता मया दृष्टा न संशयः ॥२७॥
(27) I have seen also those whose mouth breathed out
the smell of wine because of wine-drinking, besmeared with
ashes, with yellow eyes and evil habits.
धूर्तका जनवित्तस्य हारका न तु तारकाः ।
परदारहराश्चैव मया दृष्टा न
संशयः ॥२८॥
(28) I have seen also the cheaters, the looters, of other's
wealth and possessions but never their uplifters, the kidn-
appers of other's wives.
ध्यानपूजादिकं लोके प्रदर्शनाय कारकाः ।
पारमाथिकधीहीना दम्भाचारा विनाशकाः ॥२९॥
(29) Performers of Dhyana Pooja etc. for making a show
and cheating others, without any sense of doing good to others,
hypocrites and anti-socials also I have come across.
कामोपभोगभूयिष्ठाः स्वदेहस्य च पोषकाः ।
धूलिधूसरगात्राश्च ज्ञानहीनाश्च बर्बराः ॥३०॥

·२१२ श्रीहरिवनविचरणफाव्ये (30) Always they are enjoying objects of senses, feeding own body, besmeared with dust, without knowledge and vulgar. Also have I seen them. on जनतासुप्रताराय धृतवेपाः शठाश्च वै । पापाचारा धरण्यां वा मया दृष्टा न संशयः ॥३१॥ (31) Those who assume many roles with a view to cheat people, greedy and committers of sinful actions earth I have seen many. जीवो नव जगन्नव चेश्वरो नव वर्तते । जगतः कारणं नैव ध्येयं गेयं न वा तथा ॥३२॥ (32) There is no soul, no world, no God even, there is no cause of the world, no good in life and there is nothing which can be either worshipped or prayed. यावज्जीवं सुखं जीवेद् ऋणं कृत्वा घृतं पिबेत् । इति भावयुता दृष्टा ह्या नास्तिकका मया ॥३३॥ (33) I have seen also the non-believers who believe in enjoying fried butter (ghce) by borrowed money (Rinam kritva ghratam pibet-is a charvaka sutra, the hedonists in ethics). परस्परं मृषावादं कुवार्णा बहुभाषकाः । परदोपं ब्रुवाणाश्च स्वदोषच्छादका अपि ॥३४॥ (34) Those, who indulge in meaningless talks, speak too much without any refcrence, describe always the faults of others and hide their own faults. I have seen them too. आत्मसंमानिताः स्तब्धा धनमानमदान्विताः । जगत्प्रतारणे दक्षाः समाधिरहिता अपि ॥३५॥ (35) Those who think that they are the best, who are pitiless, puffed up with pride of wealth and honour, clever in cheating the world, without the least power of concentration I have seen also.

·अष्टात्रिंशः सर्गः २१३ सदावतं गृहीत्वा च विकोणते तथा परे । द्रव्यं लब्ध्वा ततो यान्ति परदारप्रपोषकाः ॥३६॥ (36) I have also seen some of those who taking sadavrata from here, feed the wife of others परस्परं प्रकुर्वन्ति कलि ते बहु मेऽल्पकम् । सदावतं प्रदत्तं वा वृद्धयेति विभाषकाः ॥३७॥ (37) I have seen also those who quarrel among themselves saying that the old lady gave you more than me अज्ञानसुधनाकारा घनाहंकारशालिनः । क्षुद्रजन्मधराश्चान्ये मलिना वासनायुताः ॥३८।। (38) I have seen also those who are stupid due to ignorance and hence fat in figure, with great egoism, born in low caste, and with bad and evil desires अपशब्दा मुखाद् येषां निर्गच्छन्ति पदे पदे । स्नानज्ञानविहीनाश्च ते वै दृष्टा मया सदा ।।३९।। (39) Those who use bad language every now and then, without knowledge, dirty without taking bath, I have seen them too निन्दितानि च सेवन्ते प्रशस्तानि न कहिचित् । ते वै दृष्टा मया नून भिक्षको बहुभिक्षकः ॥४०॥ never (40) Those who are addicted to things worth condemning, those who have known best thing (God), those who beg too much and are never tired of begging – I have seen many श्रुत्वंतद् वचन वृद्धाभाषित चातिविस्तृतम् । तस्या उद्धरणार्थाय जगदुद्धरणाय च ॥४शा ·श्रीहरिवन विचरणपाध्ये x प्रहस्य मोक्षफपरायणात्मनां हितेच्छुको वणिवरः स्वयं विभुः । द्विमान् फणान् स्वास्यगता चकार स शेषान् खगेभ्यः प्रददौ पथि प्रभुः ॥४२॥ (41-42) After hearing such long discourse of the old lady, with a view to her redemption and for the redemption of the world, Lord Shri Hari smiled as he is always eager to help those who are possessed with desire for liberation, and accepting two or three grains of barley put them into his mouth, He on his way scattered the rest among birds. इति श्रीहरिवनविचरणकाव्ये अष्टात्रिंशः सर्गः ॥ End of Canto XXXVIII of "The Poem of Shri Hari's Epic Journeys through the Forests." + फशियाजनि विप्रबोधना, बुधेजस्थान्नसदानतार्थनाः । अफरोद्ध रिरत्र रक्षताज्जवरिकाद्वित्रकावनं च सः ॥७६॥ LXXVI May Shri Hari, who blesseda Laladasa of a son named Kashiyaji, preached brahmins in Umreth and accepted them as disciples, who in Budhej accepted two grains out of sadavrata by old lady, put them in mouth and gave away the rest to birds, who said that great saints but not like us will come and walked away, protect me. *Wwwwww इति अष्टात्रिंशः सर्गः :END OF CANTO XXXVIII: * Vanshastha Metre + Viyogini Metre ·॥श्रीशाय नमः॥ एकोनचत्वारिंशः सर्ग: + गोराडाख्यपुरीयकूपगजलो नायनं कोशिन- श्चान्येषां तददर्शनं पथि तिमिघ्नं लक्षशूद्रं हरिः । आदिश्याऽसुयुतांस्तिमीन् समकरोद् श्रीभीमनाथं गतो गायत्र्या उपदेशतो द्विजसभा सर्गेऽत्र स्तन्धीकृता ॥७७॥ CANTO XXXIX LXXVII This Canto contains the following: Shri Hari came to Goradpur. There the water of the well was very deep below, he brought it up (by swelling) and drank it, the attendant of Kos (a leather bucket to bring out water from the well operated with the help of bullocks) Bijal Koli by name and others knew this, they came to have glimpse (Darshana) but failed to have it. On his way he performed miracle and showed it to Lakha Koli who carried fishes after killing them. He brought the fishes to life and made him disciple. He came to Bhal region via Vadgaon. From there He came to Bhimanath, there explained meaning and significance of Gayatri to Brahmins (Dwija--twice -born). From there came to Gopanath and explained the significance of poojan and the details of rituals (Karmakanda). Then He went to Kukad gam etc. + Shardula Metre

·२१६
धोहरिवनविचरणफाट्ये
सर्वगः संचलस्तस्माद् गोराडपुरमागतः ।
तदक्षिणदिशायां तु कासारे पिप्पले तरौ ॥१॥
कृत्वासनं महाराजो जलार्थो कूपमागतः ।
अष्टादशकरं निम्नं तत्र वीक्ष्योदकं हरिः ॥२॥
(1-2) Shri Hari who has an easy access to every place, went
to Goradapur from Budhej. There was a pond on the southern
side of the village, on the bank of which there was a pipple
tree under which he sprcad his carpet for sitting and came
to the well but the water level was 18 metres deep. He
saw this.
अपामाकर्षणं कृत्वा स्वैश्वर्यबलतस्तदा ।
कमण्डलुं करे धृत्वा बभार जलमुत्तमम् ।।३।।
(3) By the strength of his prowess Shri Hari made the well
to swell the water level upto the ground surface and drank
water with his Kamandalu (drinking bowl) by sitting on its bank.
चर्मकोशं वहस्तत्र बीजलः शूद्रकः स्थितः ।
दृष्ट्वा तदद्भुतं कर्म विस्मयं परमं ययौ ॥४॥
(4) On seeing the wonderful feat accomplished by Shri Hari
the attendant of the Kos (a leather bucket used drawing water
from the well with the help of bullocks), Bijal Koli by name
stood struck with wonder.
ततो ग्राम समागत्य वैश्यं श्यामजितं तथा ।
प्रभुवासं जगावैतत् कान्धोजित्क्षत्रियं च सः ॥५॥

·एकोनचत्वारिंशः सर्गः २१७ (5) Then he ran into the village and told this fact to Shamaji, Patel Prabhudas and Kandhoji Girasia who were inhabitants of the village. तग्रामवासिनः सर्वे मेनिरे विस्मयावहम् । केचिद्धि जगदुनं समायातो हरो हरिः ॥६॥ (6) The people of the village, thinking this news supernatural said that either Shanker or Vishnu must have come there. सूर्यो नारायणः साक्षादन्यो वा सिद्धपूरुषः । दर्शनं कर्तुमुधुक्तास्तत्र ते प्रययुर्मुदा ॥७॥ (7) Or the Sun (Suryanarayana) or some other accomplished great person must have come, for no ordinary person can swell and overflow the well and take water. Assuming this all of them three became full of delight and with a view to have Darshana started in the direction of the well. संचलन्तश्च तेहपृच्छन् पशुपालमतन्द्रिताः । अविलोक्य सतां नाथं क्व गतः सिद्धपूरुषः ॥८॥ (8) They did not see Shri Nilakantha Varni, the supporter of good persons. There was a cowherd grazing his cattle. They asked him whether he has seen any siddha purush (person accomplished with extraordinary powers) passing by. सोऽभूत गगते दृष्टः संचलन वायुवेगतः । दर्शनं न भवेत् तस्य महातेजस्विनः सतः ॥९॥ (9) That cowherd boy said that the saint was as it were floating in the air with the speed of a storm. He was full of light. It is very difficult to have even the glimpse of such a person.

·२१८ श्रीहरियन विवरणफाटये तच्छ्रुत्वा खिन्नचित्तास्ते प्रत्यागत्य गृहं गताः । कदा तदर्शनं सधः पापपुञ्जहरं भवेत् ॥१०॥ (10) On hearing this, disappointed as they were, they came home and thought as to when they shall get his glimpse and destroy their sins. खोडाजित् तन्निशम्याय बुधजनगरे स्वफे । चिन्तयामास धर्मज्ञो भगवान् स्वयमागतः ।।११।। (11) Shri Khodaji of Budhej town heard this news and as he was the follower of the path of Duty, thought he must be none other than Lord incarnate. गृहे यद् गमनं जातं सदावतान्नकांक्षिणः । सिद्धानं याचितं येन न दत्तं न च दापितम् ॥१२॥ (12) He was sorry for not having entertained Lord's demand when He came for taking corns of Sadavrata for cooked food nor he managed it from somebody else for him. इति खेदः कृतस्तेन तिरस्कारात् प्रभोस्तथा । विश्वामित्रीकणाहर्ता श्रीहरिभक्तिमाददौ ॥१३॥ (13) That he has neglected Shri Hari, he repented very much but Shri Hari, because he had taken two grains of his rewarded him (out of grace) with devotion. .. स्वेच्छाहारविहारोऽसौ क्षितावागम्य सद्गतिः । विचारन् मार्गतः प्राप लाखाख्यं शूद्रकं तदा ॥१४॥ (14) Absolutely self-determining what to eat and where to go as Shri Hari is, even in the form of a saint on his way He met Laklaji Shudra.

·एकोनचत्वारिंशः सर्गः
२१९
स्वसंगतेः फलं दातुं तस्मै प्रोवाच प्रोणयन् ।
भो शुद्र चैलिकायां ते किमस्ति वद सद् वचः ॥१५॥
(15) To confer on him the fruit of his contact with him,
He thus spoke to him, "O brother, tell me the truth, what is
there in your bag?"
अदृष्टपूर्वरूपस्य श्रुत्वा भगवतो वचः ।
सत्यं जगाद शूद्रोसो मत्स्याः सन्ति गतासवः ॥१६॥
(16) On seeing the form of Shri Hari which he never had
seen before and hearing his voice full of love, he spoke the
truth and said, "My bag contains dead fishcs."
तवज्ञानविनाशाय ददौ ज्ञानमघापहम् ।
अहिंसा परमो धर्मः कथ्यते सर्यशास्त्रतः ॥१७॥
(17) On hearing his reply the Lord, full of pity for ignorant
as he is, graced him with the knowledge that it is laid down
in
Scriptures that non-violence is itself a great duty.
तदनादृत्य मोहेन मूढो वर्तेत हिसया ।
देहं त्यक्त्वा महापापी कुम्भीपाके पतेद् ध्रुवम् ॥१८॥
(18) Neglecting these words of Scriptures, the fool who
practices violence, when he leaves this body, because he is great
sinner goes to the most miserable hell known by the name of
Kumbhipaka, it is certain.
धर्मवृत्त्याचरेत् स्वानां पोष्याणां पोषणे बुधः ।
लाभे महति सम्प्राप्ते न कुर्याज्जीवहिंसनम् ॥१९॥

·२२०
श्रीहरिवनविचरणकाव्ये
(19) He who maintains his family following the path
of duty is called wise. One should not commit violence even
if it earns big benefit.
मारिताः प्राणिनो ये ते प्रेत्य खादन्ति मारकान् ।
एवं कर्मगति भोक्तुं देहाद् देहं व्रजन्ति हि ॥२०॥
(20) The animals which arc killed, after their death,
cat the killer (takes full revenge) and the person who acts thus,
has to suffer for his violence and go from onc body to the other.
जन्ममृत्युप्रदं कार्यमधय॑मपहाय तत् ।
स्वधर्म्य कर्म कुर्वीत येनात्मा निर्मलो भवेत् ॥२१॥
(21) Therefore one should abstain from such action which
leads to the cycle of birth and death and act as laid down in
Scriptures so that it may cultivate purity of Self.
शृणु समान्यधर्मास्त्वं जनानां मोक्षदायकान् ।
नो ब्रूयात् परुषं वाक्यं परपीडाकर कदा ।।२२।।
(22) Listen from me the observance of common duties
by which one can attain liberation. You should never speak
harsh words so that others may be hurt.
दया भूतेषु सर्वेषु कर्तव्या भूतिमिच्छता ।
आत्मवत् सर्वथा पश्येत् सर्वस्मिन् कर्मणि बुधः ॥२३॥
(23) One who desires one's own good should pity all animals,
and should perform all actions as if they are for one's own self.
Know such person as enlightened.
धाजितं च यद् द्रव्यं धान्यं वा स्वगृहे वसन् ।
दत्त्वा दानं यथाशक्ति देवेभ्योऽपि निवेद्य च ॥२४॥

·एकोनचत्वारिंशः सर्गः २२१ तच्छेषितं हि भोक्तव्यमन्यथाघभुजो नराः । न भक्षयेत् सुरां मांसमगालितपयोजलम् ॥२५॥ (24-25) One should enjoy with one's family the wealth and food earned by following the path of duty, should give away freely a part of it (Dana) to those who deserve and after offering the same to Lord as Naivedya (as if it belongs to him, one should eat the rest as if obtained by His grace (Prasad). Those who do not do like this, know them, that they eat the sin. One should never take wine, utton and unfiltered water and milk. अन्नं चासंस्कृतं त्याज्यं पलाण्डु लशुनं तथा । मोहात् तद्भक्षणे पुंसां मनो धर्मप्रथाच्चलेत् ॥२६॥ (26) The corns without being properly examined, onion and garlic should not be taken as food. If they are taken out of attachment for them, they distract man's mind from the path of duty. ऋतुकाले बजेद् भार्यामनृतं न वदेत् क्वचित् । प्रारब्धादागतं दुःखं सुखं समदृशा चरेत् ॥२७॥ (27) One should not go to woman when she is in menstrual cycle, never tell a lie, treat pleasure or pain obtained through one's own past action (Prarabdhakırma) equally and accept them. इष्टानिष्टे समा दृष्टिः कर्तव्या द्रव्यनाशने । माननाशे विपत्तौ च न मुह्यादिष्टभुक पुमान् ॥२८॥ (28) One should treat pleasurable and painful activities cqually. Even if there is a loss of wealth, fame or if there is unexpected calamity, one should not be disturbed.

·२२२ श्रीहरिवनविचरणकाये पापकर्मरुचि नैव कुर्यात् कल्याणनाशिनीम् । सच्छास्त्रश्रवणे श्रद्धां तदाज्ञां परिपालयेत् ॥२९॥ (29) Never cherish desire for sinful action so that good actions may be destroyed, always listen to Scriptures (Sat-Shastra), have faith in them and obey their commands. कामादीनहिताजित्वा धर्माचाररतः सदा । सता संगेन सौम्यत्वं गृह्णीयादन्वहं नरः ॥३०॥ (30) Man should overcome sexual desire, anger etc., because they harm one and love to follow the path of duty. Always be in the company of the righteous and increase one's own goodness. एतेषु नियमेषु नो विद्यते त्वयि कश्चन । का गतिर्भविता मूढ पापकर्मरतस्य ते ॥३१॥ (31) You observe none of these rules. O fool what will be your plight? वणिनो वचनं श्रुत्वा प्रभीतः पादयोः पतन् । सगद्गदमुवाचेदं प्रपन्नं पाहि मां प्रभो ॥३२॥ (32) That Lakho, on hearing these words from Shri Hari was so much bewildered that he fell prostrate at his feet and his throat chocked by emotion, said "O Prabhu (Lord) I submit to you, please protect me." हरिराह जले प्रास्य मृतान् मत्स्यास्त्वया घृतान् । तथा कृते स्वसंदृष्ट्या जीविता दुद्रुवुद्धतम् ॥३३॥ (33) Then Shri Hari said, "Throw away all the fishes caught and killed by you into water." He did accordingly. They were restored to life by Lord's look which was full of nectar. The fishes, then, ran away into the water, ·एकोनचत्वारिंशः सर्गः २२३ तद् वीक्ष्य परमाश्चयं लब्ध्वा शिष्यो बभूव सः । तस्मै मन्त्रं ददौ श्रीशः स्वधर्मनियमर्युतम् ॥३४॥ (34) On seeing this, Lakha became wonderstruck and becamc Shri Hari's disciple. Shri Hari gave him Mantra full of rules pertaining to his duties. ततो वणों विनिःसृत्य वडग्रामं गतो मुदा । तत्रत्येभ्यो जनेभ्यश्च ददौ ज्ञानमनुत्तमम् ॥३५॥ (35) Then Shri Hari set out from there and came to Vadgaon delightfully and preached best knowledge to the people there. एकरात्रं विश्रम्याथ जगाम भालदेशकम् । सर्वेषां भक्तिभावेन तत्प्रदेशे दिनत्रयम् ॥३६॥ (36) He stayed for one night at Vadgaon and came to the region of Bhala where seeing the devotion of the disciples he stayed for three days. व्यतीत्याथ गतोऽसौ वै भीमनाथं महेश्वरम् । तश चोमासमेतस्य शिवस्य दर्शनं दधौ ॥३७॥ (37) And then He went to Maheshwar Shri Bhimanatha where he had the glimpse (Darshan) of Shankara with Parvati. ब्राह्मणाः पण्डिताश्चैव राजानो योगिनस्तथा । वणिनं द्रष्टुकामाश्च सभायां मिलिताः समे ॥३८॥ (38) There Brahmins, Pundits, Kings and Yogis gathered together all for the glimpses of Varni Bhagavana in the form of an assembly.

·२२६ श्रीहरिवनविचरणकाव्ये (44) How is that light? It is full of Bhurbhuvah svah. "Bhu" here means spread over all peoples and indicates "Om" the master word. The interpreters of Scriptures have explained the meaning of the word "Bharga" thus:- There are three syllables in the word "Bharga" i.e“Bha", "Ra" and "Ga". That which enlightens all the three worlds is called "Bha", that which entertains this world is called "Ra" and that to which all souls submit or go is called "Ga." The repetition of this Gayatri Mantra is called sacrifice (yajna) by repetition. कर्मयशसहस्रेभ्यस्तपोयज्ञो विशिष्यते । तपोयशसहस्रेभ्यो जपयज्ञोऽतिरिच्यते ।।४५।। जपयज्ञसहस्रेभ्यो ध्यानयोगस्ततः परः । ध्यानयज्ञात् परो नास्ति ध्यानं ज्ञानस्य साधनम् ॥४६॥ (45-46) While repeating this, one should fix his attention on Lord Shri Ghanashyama as incarnation of Shri Purushottama who is full of light and the master of eternal crores of universes. The penance is better than thousands of good actions. Sacrifice through repetition (Japayajna) is better than thousand such penances, but Yoga through meditation is the best among them all. Nothing is greater than meditation. Meditation alone is a means of knowledge. ॐकारं पूर्वमुच्चार्य भूर्भुवः स्वस्तथैव च । गायत्री प्रणवश्चान्ते जपो ह्येवमुदाहृतः ॥४७॥ (47) While repeating Gayatri, "Om" should be spoken first, then Vyahrti "Bhurbhuvah Svah" should be spoken, then Gayatri Mantra and at the end again "Om" should be spoken. नास्ति गंगासमं तीर्थ न देवः केशवात् परः । गायत्र्यास्तु परं जाप्यं न भूतं न भविष्यति ॥४८।।

·एकोनचत्वारिंशः सर्गः २२७ (48) No place of pilgrimage is better than the Ganges. No God is greater than Keshava, similarly, for the twice-born no Mantra is superior to Gayatri Mantra. इति श्रुत्या जनाः सर्वे श्रीहरेर्वचनामृतम् । प्रणेमुः श्रीहरेः पादौ प्रापुः शिष्यत्वमञ्जसा ॥४९॥ (49) On hearing these words full of nectar from Shri Hari, all of them fell prostrate at his feet and became disciples. तस्मात् स्थानाज्जगामासी गोपनाथस्य मंदिरम् । तत्रात्येभ्यो जनेभ्यश्च ददौ पूजनदेशनाम् ॥५०॥ (50) Shri Hari, from that place (i.e. Bhimanatha) went to the temple of Gopanatha and preached the gospel of devotion to the devotees there. तत्र चैकेन विप्रेण पृष्टो सो वणिराट् प्रभुः । कर्मकाण्डः कदा जातः कय्यतां च सुविस्तरम् । ॥५१॥ (51) There came a Brahmin there and asked Shri Varni Prabhu: "Oh Maharaja, kindly explain to me the subject of rituals (karmakanda) and its details in nutshell." श्रीवणी जगा- इन्द्राग्निसूर्यचन्द्राणां वरुणस्य यमस्य च । सवितुर्बह्मविष्ण्वोश्च रुद्रस्य शर्वणस्तथा ॥५२॥ हनूमद्गणपतेश्चैव ह्यन्यस्य देवतस्य च । पूजाकाले ततस्तेषां मन्त्राणां चोक्तिरिष्यते ॥५३॥ (52-53) Shri Hari said:- When one performs pooja of Indra, Agni, Suraj, Chandra, Varuna, Yama, the creator of the world, Brahma, Vishnu, Rudra, Sharva, Hanuman, Ganapati and other Gods, the Mantras pertaining to each one of them respectively must be recited.

·२२८
श्रीहरिवनविचरणकाव्य
मन्नार्यस्तु भवेद् या यः कोऽपि चाश संस्तुतः ।
यस्य मंत्रे च देवस्य नामोल्लेखोऽनुभूयते ॥५४॥
तत्तद्देवस्य तं मन्त्रं पूजायां विनियोजयेत् ।
मन्त्राक्षरपदं दृष्ट्वा तं तं देवं प्रपूजयेत् ॥५५।।
(54-55) The meaning of the Mantra may be any, but the
Mantra which contains the name of that God must be
recited while performing pooja of that God and while perform-
ing pooja that pada (quart) should be seen as it is written
and recited and the form of that God must be associated while
performing pooja of that God.
वेदरक्षणमेतस्याः क्रियायाश्च प्रयोजनम् ।
मुखपाठेन वेदस्य रक्षणं भवति ध्रुवम् ॥५६॥
(56) The purpose of rituals is to protect the Vedas.
By oral recitation Vedas and Vedic tradition have been
preserved e.g. "Gananam" must be followed by "Tva" then
it can be called the Veda but if we speak “Tva" before "Gana-
nam" then we have transgressed the tradition and Vedahood
cannot be attained By recitation only Vedas can then be
protected.
ऋग्वेदसमयादस्याः परिपार्टः प्रवर्तनम् ।
जायते वेदनिर्माणसमयो नात्र केनचित् ॥५७॥
(57) This tradition of rituals came down to present times
from Rigveda period onwards. But none knows when the
Vedas were composed.
तथाप्यहं सुजानामि वेदरोति शुभामिमाम् ।
प्रेरकोऽहं क्रियायाश्च पूजाफलप्रदोप्यहम् ॥५८।।
(58) O best among the devotees, whatever has been con-
tained in Vedic tradition or the Vedas which yields good fruits
I will tell you I am myself the initiator of action as well as
the distributor of fruits of worship.
ईश्वरप्रेरितो वेदो नित्यवादीश्वरस्य च ।
ततो वेदोऽपि नित्यः स्यादिति शास्त्रस्य घोषणा ॥५९॥

·एकोनचत्वारिंशः सर्गः २२९ (59) Those who are well versed in the Scriptures say that the Vedas have been inspired by Paramatma and Paramatma (Supreme Deity) is eternal. अदृष्टं सुफलीभूय सिद्धि चार्पयति प्रियाम् । तेन देवस्य पूजायां मन्त्रोच्चारोऽस्ति सिद्धिदः ॥६०॥ (60) Pooja with the recitation of Mantras leads unseen (Adrashta) to yield good fruits and success in the achievement of the desired goal. Therefore while performing pooja of Deity, Vedic Mantras must be recited. अनादिनिधनो वेदः कर्मकाण्डश्च तादृशः । यज्ञकिया च मन्त्राश्च सहैवास्तां समन्वितो ॥६१।। (61) The Vedas are beginningless and endless and so are the rituals. Yajnakriya (Performance of sacrifice) are always with recitation of Veda Mantras (Hymns from the Vedas). At the time of pooja the movement of the hand and the recitation of hymns must be done simultaneously. कर्मकाण्डस्ततो ज्ञेयो नराणां स्वर्गसाधकः । कर्मोपासनतो मुक्तिर्भवेदिति मतं शुभम् ॥६२॥ (62) By doing thus, rituals yield place in heaven and karma (action prescribed by rituals) and meditation (Upasana) lead to salvation, that is the opinion of the best. उपासना द्विविधा प्रोक्ता सबीजा वीजका तथा । स्वरूपध्यानसंमिश्रा श्रीशसम्बन्धसाधिका । सा क्रिया मोक्षदा ज्ञेया सबीजेति मता शुभा ॥६३॥ (63) Meditation is of two types. "Sabija" (with seed) and "Nirbija" (without seeds). That which is related to the Lord is called 'Sabija' which yields liberation.

·२३० श्रीहरिवन विचरणकाव्ये यस्यां श्रीशस्य सम्बन्धो नास्ति किन्तु क्रिया शुभा । निवौंजेति तथा ख्याता क्रिया स्वर्गादिसाधिका ॥४॥ (64) That action which is not related to the Lord (in which no attention is paid to the Lord) but the good action that alone is the end, is known as 'Nirbija' meditation and yields heavenly pleasures etc. अतो नित्यं शुभं ध्येयं श्रीहरेश्चारु रूपकम् । मन्त्रयुक्ताश्च कर्तव्याः पूजनादिक्रियाः सदा ॥६५।। (65) Therefore Shri Purushottama Bhagvan must be meditated upon everyday and pooja etc., must be performed with ineditation and recitation of Mantras. इत्युक्त्वा श्रीहरिस्ता विष्णुरूपं दधो मुदा । तादृशं दर्शनं कृत्वा विप्रो सौ मोदमाप्तवान् ॥६६।। (66) Saying so, Shri Varni Maharaj assumed his Vishnu form. Seeing him in this form the brahmin was much delighted. पुनश्च वणिरूपं स दधौ श्रीपतिरीश्वरः । तदा विप्रो नति चके पादौ संस्पृश्य वणिनः ॥६७॥ (67) Again God, Lord of Laxmi, assumed his form of Varni Bhagavan. Then that brahmin touched his feet in reverence, saluted him and for ever became full of loving behaviour towards him. x है देव देवेश विशालनेत्रा परोपकारकविधानदक्ष । भक्त्योपपन्नेषु जनेषु नित्य कृतानुकम्पा त्वयका चकासित ॥६८॥ (68) The twice-born said: Oh God of gods with wide spread eyes, clever in obliging, the devotees come to seek your refuge, the mercy shown by you on them shines forth very much. * Upajati Metre ·एकोनचत्वारिंशः सर्गः २३१ + गतोऽद्य मे मोहकलाकलापो सदासदाज्ञस्य तव प्रभावात् । त्वमेव मे नाथ सुपूजितां वरं विधेहि प्रथतां च भक्तिम् ॥६९॥ (69) Oh Lord, my delusion etc., has been destroyed by your glimpses to-day. I was ever ignorant but because of your grace I have been enlightened with knowledge for ever. Oh with holy feet, bless me with the boon of unending devotion to you. + हितार्थ मेवेयमहो त्वदीया तमुः कृशा भाति शुभप्रकाशा । प्रपन्नभक्तोद्धरणाय धाम करं निधेहि प्रवरे ममांगे ॥७०॥ (70) Oh son of Dharma, Varni Bhagavan, your emaciated body is shining with the light of good because it is for the every soul. You redeem those who submit to you Lord, place your good hand on my head and bless me. good of प्रस्थितश्च ततो वर्णी कुकुडाख्यपुरं गतः । भगवत्सिहराजं हि तत्रत्यं समवाप सः ॥७१॥ (71) Setting out from that place, Shri Nilakantha Varni went to Kukad gam. There he met the king of the place, Bhagavatsinh by name. : विशुद्ध कर्मभिस्तस्य प्राक्तनः स्वयमागतः । कथयामास भूपाय सद्धर्माञ श्रुतिनोदितान् ॥७२॥ (72) Because of good actions of his previous birth of the king, he himself went to him and told him about good duties (injunctions) prescribed in the Vedas. + Upendravajra Metre ·प्रिय ॥७३॥ २३२ श्रीहरिवनविचरणकाव्ये + घराद्धृता येन वराहरूपिणा स्वरोद्धृता येन च पाण्डवो चमूः । सुरासुराणां शरणं वरेश्वरं तं नीलकण्ठं भज मानस (73) Oh my dear mind! worship Him who assumed the form of bear (Varah) rescued the earth (from drowning in the ocean), who rescued the army of Pandavas, who is the refuge of gods as well as demons (Danavas), He is Nilakantha. इति श्रीहरिवनविचरणकाव्ये एकोनचत्वारिंशः सर्गः । End of Canto XXXIX of "The Poem of Shri Hari's Epic Journeys through the Forests.” x गोराडवारा बिजले चमत्कृति बौधेजखजे विरहोत्यवेदनाम् । लाखाजिमस्या सुयुति चकार यो दानं नृपेक्षां कुकडेऽवतात् स माम ॥७८॥ LXXVIII May Shri Hari who performed miracle by swelling the water of the well and showed it to Bijal, attendant of Kos, when the village people came He went away, Khodabhai's pangs of separation in Budheja, He brought back to life the fishes killed by Lakha Koli, went to Bhal region via Vadagama, preached the meaning of Gayatri in Bhimanatha, from there came to Gopanatha and preached significance of rituals, met Bhagavat sinh of Kukadagama, gave him glimpse, protect me. इति एकोनचत्वारिंशः सर्गः : END OF CANTO XXXIX: ww wwwwwww + Vanshastha Metre * Indra vansba Metre ·॥ श्रीशाय नमः ।। चत्वारिंशः सर्गः + उपादिष्टः शिष्यो नृपतिभगवसिह इति स ययौ लब्धादेशाद्धरिविभिवविद दुर्गनगरम् । ईरिश्चायाल्लाखूभवनमपि लोढ्वास्यपुरगं सुचत्वारिंशेऽस्मिन् गदितगुरुसेवादिचरणम् ॥७९॥ CANTO XL LXXIX Having hcard his teachings, King Bhagavatsinh became his disciple and on a suggestion from Ladha Bhagat, a disciple of Shri Hari who followed his preachings, King Bhagavatsinh went to Gadhapur. The Lord's arrival to Lodhwa village, he preached Lakhu Charanbai who believed in formlessness of Ultimate Reality, preached her and on this count the stories of Vitthaldas, Balanand and Atmanand ctc., have been described in the Fortieth Canto, भो राजन् श्रूयतां मत्तो वचः फल्याणकारकम् । एष राज्ञां परो धर्मः कर्तव्यस्यानुपालनम् ॥१॥ (1) Oh king, listen to my words which will do good to you. The best religion of a king is to perform his own duty + shikharıni Metre

·२३४
श्रीहरिवनविचरणकाव्ये
राजलक्ष्मी च संप्राप्य यो नृपो विषयातुरः ।
स्वप्रजापालनं त्यक्त्वा स्वेन्द्रियाराम उत्पथः ॥२॥
:
स निन्द्यः सुजनैः सर्वैः सम्परेतस्तमो विशेत् ।
गोविप्रार्तजनानां
यद्
रक्षणं प्राणघातने ॥३॥
(2-3) The king who after attaining kingly wealth abando-
ning his duty of maintaining the well-being of his subjects and
being addicted to the objects of senses, indulges in the pursuit
of the satisfaction of his senses, he is despised by all, (all good
persons condemn him) goes to purgatory after death. There-
fore, even if he has to sacrifice his own self, le must protect
the Brahmin and the poor (or miserable)
the cow,
यो रक्षति प्रजाः सवस्तिस्य मोक्षो व्यवस्थितः ।
प्रमायेद् यश्चभूपोऽसौ राज्यं तस्य विनश्यति ॥४॥
(4) The king who protects his own subjects,prepares him.
self fit for liberation but if he is idle, le destroys his kingdom
राज्यं तस्य प्रवर्धन्ते दुर्जना नात्र संशयः ।
अधर्मों वर्धते तूर्ण धर्महानिः पदे पदे ॥५॥
(5) Wicked persons go on increasing in his kingdom and
and so also unrightcousness. At every stage, there is destruction
of Dharma.
तेन पापेन राजानो बुद्धिहीनाः सुदुर्मदाः ।
स्वरं कुर्वन्ति पापानि ततो यान्त्यधमां गतिम् ॥६॥

·चत्वारिंशः सर्गः
२३५
(6) Because of this sin the kings become devoid of
intelligence and indulge into sinful activities at sweet will due
to pride. They tread on downward path.
तस्मान्मोक्षाय भूपालो धमपालो भवेत् सदा ।
धर्मवृद्धिकरान् विप्रान् मानयेद् दानमानतः ॥७॥
(7) Therefore, the king should observe his duties for the
sake of liberation and also encourage Brahmins who increase
the sense of duty by wealth and honour.
प्रजानां पोषणार्थ स यत्नं कुर्मान् नृपोत्तमः ।
विप्राज्ञया च वर्तत धर्मशास्त्रानुसारतः ॥८॥
(8) The kings should arrange for their maintenance in the
best way possible and should administer the kingdom in krep-
ing with the Scriptures.
प्रजाश्च पुत्रवत् पश्यन् रञ्जया शीलतोऽन्वहम् ।
प्रजाजितस्य पुण्यस्य पष्ठांशं लभते ध्रुवम् ॥९॥
(9) The king should maintain the subjects like his own child-
ren. The king who by his pleasing good manners entertains his
subjects gets one sixth part of the punya earned by his subjects.
स्वधर्मानुरतो भूपः पदं गच्छत्यनामयम् ।।
विगर्यो विजितक्रोधो न कुर्याद् द्विजतर्जनम् ॥१०॥
(10) The king who loves his own path of duty and is
free from pride and anger, treads upward path. Hence the king
following the path of duty should never insult Brahmins.
विरोचनसुतः शूरो गर्वेण सुतलं गतः ।
हित्वेन्द्रस्य पदं भूमेः समृद्धं राज्यमुत्तमम् ॥११॥

·श्रीहरिवनविचरणकाव्ये
(11) Baliraja who was brave and strong, yet had to leave
the best kingdom on earth and the title of Indra (King among
gods) and had to stay in Sutal (Patal) because of his pride.
जह्यात् कृपणतां वेश्यामामिषं द्यूतमासवम् ।
अन्यायवर्मना द्रव्यमीययाऽन्यायदापनम् ॥१२॥
(12) Therefore the king should always avoid miserliness,
prostitutes, mutton, addiction to drugs like wine, gambling,
earning of money by unlawful means, administration of justice
unjustly and with avarice etc.
चिरकालस्य राज्यस्य सुखेच्छा यदि मानसे ।
पालनीयाः प्रयत्नेन मयोक्ता नियमा नृपैः ॥१३॥
(13) If the king desires to enjoy kingly pleasures for long
he should be steadfast in observing the above rules I have told.
श्रुत्वा तद् भगवत्सिहो ज्ञानं यद्धरिणोदितम् ।
स्वधर्म पालयन् सम्यङ, मेने पूज्यं सतां गतिम् ॥१४॥
(14) On hearing this knowledge given to him by Shri
Hari, king Bhagavatsinh following the path of duty, held in high
honour Shri Nilakantha Varni, the honoured one of the saints.
तत् पश्चाद् गढडाग्रामे निवासमकरोद् यदा ।
लाघाभक्तप्रवाक्पेन जगाम हरिसंनिधौ ॥१५॥
(15) Then when Shri Nilakantha Varni stayed in Gad-
hada, Bhagavatsinh, at the insistance of Ladha Bhagat came to
the Lord.
मनसा चिन्तितं तेन प्रगृह्य दक्षिणं करम् ।
दद्यात् कुसुमहारं चेन्मन्येऽहं भगवानिति ॥१६॥

·चत्वारिंशः सर्गः २३७ (16) He thought in his mind that if He holds my right hand and gives me a garland of flowers then I will believe that he is Lord incarnate. आगतं भगत्सिहं दृष्ट्वा तु भगवान् स्वयम् । प्रगृह्य दक्षिणं हस्तं पुष्पहारं ददौ तदा ॥१७॥ (17) Shri Hari when he saw Bhagavatsinh arriving took his right hand into His hand and at the very same time placed garland on his neck. निश्चिक्ये हि ततो राजा मुदा वै भगवानयम् । प्रमोदात्मा बभौ सम्यङ् निश्चयस्य फलत्वतः ॥१८॥ (18) The king was very much pleased and was convinced that He is none other than Lord incarnate. On seeing the fruitſulness of his thought, he rejoiced very much. ततो यात्वाथ वर्णान्द्रो लोढवाग्राममागतः । लक्ष्मीस्तत्रावसद् ग्रामे समाधिविषयान्विता ॥१९॥ (19) From Kukad gam Shri Nilakantha set out and went to Lodhwa. There stayed in that village a bard woman Laxmi by name (Lakhu) who attempted Samadhi (full concentration of Yoga) as her goal. अद्वैतमतमाश्रित्य ज्ञानवैराग्यसंयुता । निराकारेश्वरं ज्ञात्वा सद्भ्यो नित्यान्नदायिनी ॥२०॥ (20) She was an advocate of formless Reality of Advaita school, but as she was with Jnana (knowledge) and Vairagya (dispassion) she used to give Sadavrata (uncooked food free of charge to the needy and poor).

·२३८
श्रीहरिवनविचरणकाव्ये
नीलकण्ठं समालोक्य दिव्यमूर्ति परीक्ष्य च ।
सनकादिसमं ज्ञात्वा निनाय स्वगृहं मुदा ॥२१॥
(21) That (Lakhubai) when she saw the divine form
of Nilakantha Varni, after carefully examining him-thinking
that he is a miraculous person like Sanakadi took him home
affectionately.
विट्ठलानन्दतस्तत्र बालानन्देन निर्मितम् ।
सुभोज्यं भोजयामास लक्ष्मीः श्रीवर्णिनं ततः ॥२२॥
(22) Lakhubai fed Shri Hari with delicious dinner prepar-
ed by Vitthalanand and Balanand (who stayed with her).
तदीयशुद्धभावेन मासत्रिकमुवास ह ।
दत्त्वा स्वसंगतेभिं यद्धेतोः स्वयमागतः ॥२३॥
(23) Because of her pure devotion Shri Hari stayed there
for three months and Lakhubai was, thus blessed with his
company; a mission for which He came down on earth.
एकदा सुखमासिनः पप्रच्छ धर्म नन्दनः ।
लक्ष्मि त्वं वद सत्यं हि दीक्षा संगृहीता कुतः ॥२४॥
(24) One day when they were in a gay mood then
Shri Hari, the son of Dharma, asked. Oh Lakhubai, tell mc
the truth, by whom you are initiated (Diksha).
काविमो पुरुषो नित्यं वसतस्तव मन्विरे ।
सा प्राह वणिनं नम्रा ह्यात्मानन्दो महामुनिः ॥२५॥
सशिष्य आगतो ह्यत्र तच्छिष्यो विठ्ठलोऽग्नीः।
स्तनंघयसुतं मुक्त्वा तत्पत्नी रोगतो मता ॥२६॥

·चत्वारिंशः सर्गः
२३९
name came
(25-26) And who are those two persons who permanently
stay with you? On hearing this, Lakhubai said humbly that
the famous Muni (He who does not speak) Atmanand by
here with his disciples. Vitthal was his main
disciple. His wife expired due to some disease leaving
behind her a small son who was dependent on mother for
feeding.
तत्पोषणाय विप्रोसौ महाशक्तियुतं गुरुम् ।
तुष्टावाथ गुरुः प्राह स्तनं धास्यति ते शिशुः ॥२७॥
(27) Vitthal requested his able teacher (Guru) Swami
Atmanand as to how to feed and nurse the child. Thereupon
the teacher replied that he himself should feed the child with
his own milk.
पितुः स्तन्यस्य पानेन पुष्टदेहो बभूव सः ।
दशमे वत्सरे चक्रे दीक्षितं विट्ठलं सुतम् ॥२८॥
(28) The child grew up by sucking the milk of the father.
At the age of ten, Atmanand Swami initiated the son and the
father.
विट्ठलानन्दसंज्ञं तं बालानन्दं च तत्सुतम् ।
निहितो मद्गृहे शिष्यो यतोऽहं दीक्षिता ततः ॥२९॥
(29) He initiated (Diksha) me too. Vitthalji was given the
name of Vitthalanand and the son was named Balanand. Then
both these disciples were kept in my house. They are these two.
अधुना तस्य वृत्तान्तमात्मानन्दस्य वम्यहम् ।
धुवावसंज्ञके ग्रामे
मोढजातिद्विजन्मनः ॥३०॥
जगज्जीवनसंज्ञस्य पुत्रो विश्वम्भरामिधः ।
कृतदारोत्थ विशेऽन्दे जगाम स्वच्छया ततः ॥३१॥

·२४० श्रीहरिवनविचरणकाव्ये (30-31) Now I will tell you some details about Guru Atmanand, please listen. In the village "Dhuvav" three miles on thc east of Jamnagar there was in Modh sub-caste of Brahmins the son of Jagjiyanbhai known by the name of Vishvambhar in early life. After accepting householder's duty (grihastha dharma) both the husband and wife of their own sweet will, got out of Dhuvava at the age of twenty ycars. आशोदराभिधे ग्रामे निवासमकरोत् सुधीः । सांख्ययोगपथे तिष्ठंल्लेभे स चतुरः सुतान् ॥३२॥ (32) They settled down permanently in Ashodara village. By following the Samkhyayoga school he had four sons. धर्मयोगबलेनैव महासिद्धिमुपेयिवान् । गच्छन् ग्रामान्तरं क्वापि काठयौंढाख्येन संगतः ॥३३॥ (33) That Vishvambhar by following Yogamarga and also Dharmamarga (path of duty) had acquired supernatural powers. One day while going to some other village he happened to accompany a Kathi, Odhaji by name. गृहीत्वा वृश्रिकान् याताय चैलिकायमपूरयत् । सुवर्णमुद्रिका जातास्तद्धस्तस्पर्शतोलयः ॥३४॥ (34) On way he gathered together in his bag scorpions, which by the touch of his hands turned into gold mohrs. ओढो दृष्ट्वा द्विजं प्राह दीयतां मे तदर्धकम् । प्रहस्य मुद्रिकाः क्षिप्ता बहिः सद्योऽलयोऽभवन् ॥३५॥ (35) On secing this, Odha Kathi asked him to give half of the share to him. At this he laughed and threw away all the coins and the coins turned into orpions.

·चत्वारिंशः सर्गः २४१ दर्शयन्नात्मनः सिद्धि तस्मै स्वर्गहमागतः । पुत्री तद्यजमानस्य वल्लभा नामतः सती ॥३६॥ संश्रुत्य तच्चमत्कार साधो मानगरात् सती । दाग दुद्राव गृहं तस्य निन्ये स्वीयं गृहं द्विजम् ॥३७॥ (36-37) Thus he showed the miracle of his power (siddhi) and came home. There was the daughter of the host "Valiba" by name. She was a holy lady and faithful to her husband (Sati). When she heard about this miracle from a saint (sadhu) Managar by name she immediately went there and took Vishyambhar to her home. विनयेन कृता पूजा चमत्कारदिदृक्षया । प्रेम्णा तं भोजयामास तत्पदोन्यं पतत्ततः ॥३८॥ (38) With great respect she performed his poojan and with a view to see the miracle herself she fed him and fell at his feet. स्ववक्षचरणांगुष्ठं स हृष्टो निदधे तदा । तस्या ललाटे तेनासौ समाधिस्था बभूव च ॥३९॥ (39) Being pleased at this he touched her forehead with the toe of his feet and she immediately went into the trance (Samadhi). H.-16 ·२४२ श्रीहरिवनविचरणकाव्ये चक्रषट्कं विभिधव मूलाधारादिकं च सा । ब्रह्मरन्ध्र निनायासून लेभे सौख्यं समाधिजम् ॥४०॥ (40) Duly penetrating her six centres (chakras) like Muladhar, her breath went into Brahmarandhra (the highest centre in the head) and she cnjoyed the bliss of meditation (Samadhi). ततः प्राणान् समानीय मूलाधारं प्रयत्नतः । उत्थाय नमनं चक्रे तं तदा विनयान्विता ॥४१॥ (41) Then she again brought her breath to Muladhar, awoke from the trance, came to her senses and fell prostrate at the feet of Vishyambhar with respect. प्रभावज्ञा ययाचे तं काशीयात्रां सुकांक्षिताम् । विश्वम्भरः प्रतिज्ञाय गोपनाथं ततो गतः ॥४२॥ (42) Knowing his prowess she requested him for pilgrimage to Banaras. Vishwambhar Bhatt agreed and went to Gopanath. तत्रत्याद् वणिनो दीक्षां जग्राह विधिवन्मुदा । आत्मानन्दाभिधां सोऽसौ दधार वणिवाक्यतः ॥४३॥ (43) He got himself initiated according to ritualistic procedure and at the instance of Varni assumed the name of Atmanandji.

·चत्वारिंशः सर्गः २४३ प्रपन्नकल्पद्रुम भक्तिभाव सुधानिधान त्वम् नीलकण्ठ ? । देवेन्द्रवचितपादपीठ भव प्रसन्नः श्रुतिभिः सुमान्य ? ॥४४॥ (45) ONilakantha Bhagvan! You bestow the fruits of his desire on him who submits to you like a Kalpavraksha (A tree which fulfills all desires born in the mind of one under it), to have a fine taste for devotion you are the abode of nectar, even the best among gods worship your seat, ever the Vedas sing the songs of your praise. O Lord! be pleased. इति श्रीहरिवनविचरणकाव्य चत्वारिंशः सर्गः ।। End of Canto XL of "The Poem of Shri Hari's Epic Journeys through the Forests." +गढपुरे न्यवसद् भगवन्नुपो हरिरगाल्लखुचारणिकागृहम् । मुहुरवर्शयविष्टचमत्कृति गुरुकथांन्यवदत् स पुनातु माम् ॥८॥ * Upajati Metre + Drutavilambit Mctrc ·२४४ श्रीहरिवन विचरणकाव्ये LXXX At the instance of Ladha Bhagat who knew the miraculous powers of Shri Hari, Bhagavatsinh, the king stayed in Gadhada and Shri Hari came to Lakhu Charan (Bard woman) in Lodhwa, He preached the doctrine of Reality with form and made her forget the doctrine of formlessness of Reality, performed and showed her miracles, the stories of Vitthaldas, Balanand and Atmanand were narrated and heard. May that Lord Shri Hari purify me इति चत्वारिंशः सर्गः : END OF CANTO XL.

·।। श्रीशाय नमः ॥ एकचत्वारिंशः सर्गः + आत्मानन्दकथा प्रवर्णनमुरामानन्दसाधोः कथा साकारात्मविशिष्टतत्त्वसमसंज्ञप्तिलखूयोषितः । श्रीधार्मि स्त्वगमत् ततो मकरसंज्ञप्तंपुर भक्तिजो डोसावाप्यनु वृत्तमुक्तमय चत्वारिंशके चैकके ||८९।। CANTO XLI LXXXIX The story of Atmananda Swami and Ramananda Swami, Ramananda Swami who accepted initiation (Diksha) and Sakara upasana (worship of Reality with form) from Ramanujacharya in Shrirang kshetra etc., after telling these stories converted Lakhubai Charana to Vaishnavi discipleship, Shri Hari on foot came to Mangrol. There he took bath in Dosavava, gave darshana to a bania, Gordhana by name etc., these stories are contained in the Forty-First Canto. आशोदरमयागम्य स्वशिष्यां वल्लभां नयन् । लाठीसंज्ञे पुरे तस्यै ददौ दीक्षां महामनाः ॥१॥ + Shardula Metre ·२४६ श्रीहरिवनविचरणकाव्ये (1) Atmanandji of noble mind came to Ashodara village with his lady disciple Valhai and initiated her in Lathi gam (village). तत्र नागोरदेशस्या कुलाली हरवाऽऽगता । कृत्वा तां दीक्षितां तत्र गतः काशी च तद्युतः ॥२॥ (2) There he met a potter woman Harbai of Nagor region. He initiated her too, and taking both of them went to Kashi (Banaras). ततो वृन्दावनं प्राप्तः कृष्णपादरजःप्लुतम् । यामुने सलिले स्नात्वा परां मुदमवाप ह ॥३॥ (3) From there, he went to Vrindavan pervaded throughout by the dust of the holy feet of Shri Krishna and became pleased by bathing in the holy waters of Shri Yamunaji. तत्र कोण्ठाधिपान् वीक्ष्य मठाधीशांश्च लोलुपान् । पंक्तिभेदकरान् धूर्तान् रहो मिष्टान्नभोजिनः ॥४॥ (4) There he saw some store-leepers and Mahants (Heads of temples) greedy and making distinctions and they were dining sweemeats secretly. तहते पायसान्ने हि दर्शयन् स्वल्पजन्तुकान । रात्रौ धा ददौ शिक्षा शाम्बाप्रामं ततोऽगमत् ॥५॥ (5) He showed them small insects in a milk preparation and preached them to behave according to Scriptures and all the three went to a village known by the name of Tramba.

·एकचत्वारिंशः सर्गः २४७ मुक्तानन्दं तथा युक्तानन्दं शिष्यो चकार सः । अस्मिन् ग्रामे ततोऽभ्यागाच्छिष्यशिष्यासमन्वितः ॥६॥ (6) He converted Muktanand and Yuktanand to his discipleship and with him male and female disciples camc to village Lodhwa by name. अत्रात्यानाहिरान मां च शिष्यांश्चक्रे महामतिः । कदाचिदिक्षुदण्डान् स ययाचे तत्स्थल गतः ॥७॥ (7) He was with great intellectual powers and soon converted the Ahirs and me also to his discipleship. On onc occasion he went to a field of sugar-cane and asked for sugar-canes. तत्स्वामी न ददौ तस्मै रसयन्त्रमधिष्ठितः । स्वस्य योगबलात् तत्र कुण्डिकायां सरन् रसः ॥८॥ अनडुच्छ्गयोर्नीतस्तरसा प्रययौ ततः । तच्छान्त्यै साधुरागत्य तत्र कश्चित् स्वशक्तितः ॥९॥ (8-9) The owner who was sitting on the machine for crushing sugar-canes refused to give canes. Therefore, by his prowess of Yoga he caused the juice from the stone-bowl (kundi) to rise and stand on the horns of his ox and then set out from there. To silence this trouble, another saint tried very hard. मन्त्रतन्त्रादिभिः कुर्वन् प्रयासं निष्फलोऽभवत् । लज्जितस्तत्पतिर्यातः साधुना प्रहितस्तदा ॥१०॥ (10) He employed techniques of Tantra and Mantra but he failed, Then he asked the owner of the crushing machine to be ashamed of his mistake and repent for it.

·२४८
श्रीहरिवनविचरणकार्य
आत्मानन्दगृहे तूर्ण तत्पादौ दुःखितो ग्रहीत् ।
प्रसन्न आशिषोऽयच्छद् ययापूर्वमभूत् ततः ॥११॥
(II) He did accordingly, and went to Atmanand and fell
at his feet in repentence. He felt happy at this and blessed him
that everything will be as usual and it so happened that the
juice began to fall in the bowl as before.
दर्शयन् सर्वतः शक्ति स्वस्यैवं योगवित्तमः ।
पर्यटन् द्वारकामेत्य जीर्णदुर्ग ततो गतः ॥१२॥
(12) Thus showing the miracles of his Yogashakti Atma-
nand Swami, on his way went to Dwarkapuri and from there
to Junagadh.
रामानन्द समभ्येत्य तस्मै शिक्षा ददौ मुदा ।
ध्येयं श्रीकृष्णरूपं यनिराकारं गुरोर्मुखात् ॥१३॥
(13) Ramanand Swami was moving around Junagadh and
met Atmanand Swami who accepted him gladly and conver-
ting him to his discipleship, initiated him into Sanyasa and
asked him to concentrate on the formless (Nirakara) form of Shri
Krishna. Ramanand knew this from his Guru (Atmanandji).
श्रुत्वा नातिप्रसन्नात्मा रामानन्दो न संगतः ।
श्रीरंग गतवानेको ध्येयरूपाभिदृष्टये ॥१४॥
(14) But Ramanandji was somehow not pleased by it,
therefore he did not accompany him and went alone to Shri.
rangkshetra to know about what should be the intended form,
जग्राह वैष्णवी दीक्षां रामानुजमताश्रितः ।
उपाधिः समभूत् तस्य वसतस्तत्र ततस्थितः ॥१५॥

·२४९
एकचत्वारिंशः सर्गः
आत्मानन्दं पुनर्लभे रामानन्दोऽथ सन्मतिः
छत्रासाख्ये शुभे ग्रामे ध्येयचर्चा चकार है ॥१६॥
(15-16) There Ramanand Swami accepted to be initiated
into, diksha of Ramanuja school and was firmly convinced of
the Sakar form of Shri Krishna but as he developed some
trouble with the local inhabitants, he set out from there and
pure of intelligence as he was he came to Atmanand Swami
and stayed with him again in the village Chhatrasa. He used
to discuss about the intended form of Reality.
आत्मानन्दोऽपि तच्छु त्वा विशिष्टाद्वैतमाश्रितः ।
विमुच्याद्वैतमार्ग च स्वशिष्यानादिदेश सः
॥१७॥
Swami too,
was
(17) On hearing him, Atmanand
converted to Vishistadwaita sect and asked his disciples to
follow him.
रामानन्दं च विज्ञाय विशिष्टाद्वैतपारगम् ।
दत्त्वा शिष्यान् स्वकांस्तस्मै हृष्टो धर्मधुरा सह ॥१८॥
(18) Knowing well that Ramanand Swami is expert in
Vishistadwaita, Atmanand Swami conferred on him the status
of Acharya (Head) of his sect (Dharma) and left in his charge
all his disciples.
मुक्तानन्दयुतो युक्तानन्देन सहितश्च स ।
नागोरदेशमागच्छदात्मानन्दो महामुनिः ॥१९॥
(19) Then that Mahamuni Atmanandji came to Nagor
region with his disciples Muktanınd and Yuktanand.
रामानन्दः समागम्य स्वकं प्रोवाच मां मतम् ।
केवलाद्वैतचित्तत्वान्नव मन्यामहे वयम् ॥२०॥

·२५० श्रीहरिवनविचरणकाव्ये (20) Then Ramanand Swami came to me and tried to preach Vishistadwaita but because of my attachment to Kevaladvaita (Brahman alonc is real), I did not accept it. सम्प्रदायात् स्वकादस्मान बहिष्कृत्य ययौ रुषा । तच्छुत्वोवाच वर्णीन्द्रो दयालः सत्पथाश्रयः ॥२१॥ (21) So being angry with us he dismissed us from his school (of philosophy) and went away. On hearing these words from Lakhubai, the merciful abode of path of virtues as he is, Shri Nilakantha Varni said. किमर्थ भ्रमसि त्वं भो समाधो स्थितधीरसि । निराकारं कथं तिष्ठेद् भक्तानां मानसं दृढम् ॥२२॥ (22) Oh Lakhubai, thougl you have attained Samadhi (full concentration) and are self-realized, you have been under an illusion. For how can the mind of devotees remain attached to that which is formless (Nirakara)? श्रद्धार्थ व्याससूत्रं च वेदान्तं श्रावयन् मुहुः । तस्य बुद्धि भ्रमं ध्येयस्वरूपे नाशयद्धरिः ॥२३॥ (23) Then Shri Hari quoted Vyasasutra and Vedant time and again with a view to convince her and to remove from her mind the illusion with regard to the form of Reality. वेदशास्त्रार्थमाश्रुत्य वेदविद्धर्मनन्दनात् । निराकारं मतं त्यक्त्वा लक्ष्मीः सा विभुमाथिता ॥२४॥ (24) Then after grasping properly the meaning of Veda- Shashtra from Shri Hari, the son of Dharma well-versed in the essence of the Vedas, Lakhubai abandoned Nirakar school (embraced Vishistadwaita school of philosophy propounded by Ramanujacharya which maintained that qualified Brahman alone is real) and submitted to Shri Hari.

·एक चत्वारिंशः सर्गः
२५१
विशिष्टाद्वंतसिद्धान्तमतमंगीचकार सा ।
धर्मजोदात् स्वकं ज्ञानं तस्य मोक्षाथिमानितः ॥२५॥
(25) She accepted Vishistadwaita principle and hence
Shri Hari, respected as he is by the aspirants of the path
of liberation, the son of Dharma blessed that lady with spiritual
knowledge.
प्रतोष्य सूनुतक्यिर्मागरोलमयागमत् ।
वृद्धवाप्यां समुत्तीर्य स्नानं चक्रे विधानतः ॥२६॥
(26) After satisfying her with best words, Shri Hari went
from there to Mangarol, there Shri Hari entered Dosavava
(an ancient type of well with foot-steps to get at the water)
and took bath in accordance with ritualistic tradition.
उपाविशन् महाराजो विधाय स्वस्तिकासनम् ।
ध्यानस्थो वापिकातीर स्वनासाप्रकृतेक्षणः ॥२७॥
nose
(27) Shri Hari concentrating his eyes on the tip of his
sat with folded feet on the bank of that well in
Dhyana.
गोवर्धनो वणिक् तत्र स्नानं कर्तुं समाययौ ।
विव्याकृति सर्वदेवमनन्तं वीक्ष्य वणिनम् ॥२८॥
(28) At that time there came a bania, Gordhana by name,
for taking bath. He saw Shri Nilakantha Varni, Infinite, God
of all, and of divine form.
उपविष्टो नतिं कृत्वा को साविति वितर्कयन् ।
साशंक प्रेक्ष्य तं प्रेम्णा
समुद्धर्तुमियेष सः ॥२९॥

·श्रीहरिवन विचरणकाव्ये (29) He saluted him and sat nearby thinking who this person will be. Shri Hari knew the doubt of his mind and desired to redeem him with affection. स्वकीय दिव्यरूपस्य वृत्तान्तं मार्मिकं जगी । श्रुत्वा तन्निश्चयं चक्रे भगवानयमेव हि ॥३०॥ (30) He began describing his own spiritual form in a penetrating manner. On hearing this, Gordhana decided that this person must be Bhagavan Himself. बद्धांजलिपुटो भूत्वां प्रोवाच प्रणतः प्रभुम् । यदि ते भगवन्नाज्ञा गुडपक्वान्न भोजनम् ॥३१॥ आनयामीह ते नाथ भोजनाय स्वनिर्मितम् । मोमित्युक्ते निनायासौ हरिणा द्रुतमादरात् ॥३२॥ (31-32) He bowed down with folded hands and said, "Oh Lord if you so permit, I may bring Sukhadi (wheat flour mixed with Ghee and Gud and fried) prepared by myself with my own hands for your lunch." Shri Hari accepted and he respectfully brought Sukhadi. बुभुजे यज्ञनाथस्तत् सुस्वादु प्रोक्तवांस्ततः । पक्वान्नं विहितं केन हेतुनेदं सदुच्यताम् ।।३३।। (33) Shri Hari, the Lord of Yajna (Yajnapati) ate the delicious dish and asked "What is his purpose in preparing this Sukhadi? Tell me the truth."

·एकचत्वारिंशः सर्गः २५३ + श्रुत्वा जगत्करणपोषणनाशहेतो- धागजस्य वचनं नरतां गतस्य । भक्त्या प्रदत्तमणुमप्यतुलं स्वभक्त- मंत्वा प्रसन्नमनसो वणिगावभाषे ॥३४॥ (34) On hearing these words from Shri Nilakantha, the son of Dharma who has assumed human form, who has been plcased by the service of Bania, who whatever little offered by the devotee with devotion considers too much and who is the cause of beginning, maintenance and destruction of the world, that Bania Gordhan began to say: इति श्रीहरिवनविचरणकाव्ये एकचत्वारिंशः सर्गः। End of Canto XLL of “ The Poem of Shri Hari's Epic Journeys through the Forests." + श्रीरंगखेटे गुरुराप्तदीक्षणो विशिष्टवोधामकरोत् स चारणीम् । हरिः प्रपन्नो मकरालयं पुर प्ररक्षतात् सर्वसमाधिकारकः ॥८॥ LXXXII Shri Ramananda Swami accepted initiation (Diksha) from Ramanujacharya in Shrirangakshetra etc; the stories about it Shri Hari heard from Lakhubai, the female disciple of Shri + Vasantatilaka Metre

·२५४
श्रीहरिवन विवरणकाव्ये
Atmananda Swami, Lakhubai abandoned Nirakara school and
accepted Vaishnava fold by becoming disciple, Shri Hari became
pleased and came to Mangrol, took bath in Dosavava. May
such Lord who confers Samadhi, protect me.
इति एकचत्वारिंशः सर्गः
: END OF CANTO XLI :

·॥ श्री शाय नमः। द्विचत्वारिंशः सर्गः + रामानन्दसुवर्णपाशमवदान्नवेयमुल्लोभिनी तत्पापान्निरयं गतापि हरिणा मुक्तैः समुद्धारिता । सर्गेऽस्मिन् यमराजमुक्तविमतीराजागमो दर्शना- यात्राह हरिवषान् यवनजान् मोक्षं तथोपासनम् ।।८३॥ CANTO XLII LXXXIII The devotee Govardhan fed Shri Hari with Sukhadi and said that his aunt (Father's sister) Putalibai by name had misappropriated gold belonging to her teacher (Guru) as a result of which she was consigned to hell for punishment; for relieving her from the pangs of suffering of hell many liberated persons entered into discourse with Yamaraja (the god of death) the miracle, the arrival of Javan King, putting a question about Islam by him, Lord preached the religion of Islam, asked him to undergo penance and blessed him with literation etc; these stories are contained in the Forty-Second Canto. पुत्तलीनामधेयाया मदीयजनकस्वसुः । परेतायाः प्रसंगोभूदूर्ध्वदेह क्रियात्मकः ॥१॥ + Shardula Metre ·२५६ धीहरिवनविचरणकाव्ये (1) Govardhan said: Oh Maharaj, there was an occasion of post mortem religious ceremony of my aunt (father's sister) Putalibai by name at our place. विहितं तन्निमित्तं यत् सुखदान्नं सदीप्सितम् । भुक्तं भगवता तद्धि सर्वकामदुहा त्वया ॥२॥ (2) In accordance with the wish of good people we had prepared this Sukhadi and You who are the bestower of fulfilment of the wishes, have eaten it. किञ्चित् संप्रष्ट कामोऽस्मि भवते यदि रोचते । उक्तोऽसावुच्यतां प्राह वणिना वैश्य ईश्वरम् ॥३॥ (3) So now if you allow, I wish to ask you something. The Lord granted him permission, thereupon he said to Shri Hari. स्वसा मे जनकस्यैषा मिष्ठष्टपरायणा । मृत्युं प्राप्य गता कुत्र तदेतद् वक्तुमर्हसि ॥४॥ (4) My aunt was the follower of the path of duty and the worshiper of the desired Deity. Tell me where she must have gone after her departure from the mortal body. सर्वज्ञोऽपि हसन् प्राह गता सा हि यमालयम् । तत्र कष्टाधिके क्षिप्ता कुम्भिपाके स्वपापतः ।।५।। (5) On hearing this, the omniscient as he was Shri Hari laughed and said, your aunt has gone to Yamapuri (the city of the God of Death) and has been thrown by Yama in miserable condition of Kumbhipaka (Hell full of suffering and misery) because of her sins.

·द्विचत्वारिंशः सर्गः २५७ तन्निशम्याब्रवीद् वैश्यः कथमेषा तमो गता । रामानन्दस्य शिष्यासावासीद् धर्मपरायणा ॥६॥ (6) On hearing it Gordhan said that even though she was the follower of the path of duty and a follower of Ramanand Swami how can she be confined to hell? भजतामीश्वरं यहि प्राणिनां निरये गतिः । प्रभवेत् तहि धर्मस्य पन्था यास्यति नष्टताम ॥७॥ (7) If such persons as she who are followers of the path of duty and worshippers of God are rewarded with hell, there will be destruction of Dharma. हरिराह विशुद्धेन चेतसा धर्ममास्थिताः । कापट्यरहिता भक्ता मोक्षयोग्या भवन्ति ते ॥८॥ (8) On hearing this Shri Hari said that those devotees who behave in accordance with the path of duty with pure mind without any malice, they by their devotion to path of duty, become eligible for liberation. न तयमतो याता कुम्भिपाकं भयावहम् । यदि ते हीक्षणे वाञ्छा दिव्यचक्षुर्ददामि ते ॥९॥ (9) Your aunt was not so pure and hence has earned I Kumbhipaka (Puragatory). If you want to see her, grant you spiritual eyes. इत्युक्त्वा सहसा वैश्यं द्रष्टुकामं वृपात्मजः । भुक्तपक्वान्नसंतुष्टस्तस्या दुर्गतिनाशकः ॥१०॥ निश्वयंप्रभावेण वैश्यं चक्रे समाधिगम् । प्राप्य दिव्यं वपुः सोऽपि जगाम यमसन च ॥११॥ H.-17

·२५८
श्रीहरिवन विचरणकाव्ये
(10-11) After saying this as Shri Hari was pleased very
much by cating his Sukhadi, as he was capable enough to
destroy all that led this lady to downward path and as he
wanted to see everything himself immediately granted that
Bania with Samadhi by his spiritual power due to which that
Bania became possessed of spiritual body and went to the
city of the God of Death (Yamapuri).
वीक्षिता दुःखिता तत्र स्वपितुर्भगिनी भ्रूवम् ।
रुदती
प्राह
तं दीना नय मां नरकाद् बहिः ॥१२॥
(12) There he saw his aunt weeping due to misery. She
too requested Gordhan for getting her out of hell .as she was
very miserable there.
तदुद्धारक्रियासक्तं विलोक्य यमकिंकरः ।
मुद्गरस्ताडितः प्रोक्तो धर्मराजाज्ञया विना ॥१३॥
न भवेन्नयनं तस्या दूरं गच्छ नराधम ।
गोवर्धनोऽय भोतोऽयं समाधर्व हिरागतः ॥१४॥
(13-14) Gordhan tried to pull her out and take her with
him but the servants of the God of Death, Yama beat him
with staff and said that without the permission of Dharmaraja
(the administrator of the path of duty-Dharma) he cannot take
"Oh the lowest among men (Naradhama) go away."
Thus despised by them Gordhan awoke from Samadhi.
her away.
यथा वृत्तं समाधौ तद् वर्णयामास वणिनम् ।
सगद्गदमुवाचेदं मोचयेमा यमालयात् ॥१५॥

·द्विचत्वारिंशः सर्गः (15) He described whatever he has seen during Samadhi (trance) to Shri Nilakantha Varni and requested him to help set free his aunt from the city of Yama (Yamapur), his throat having chocked with emotion. श्रीश आह पुनर्याहि समाधिष्ठो यमालयम् । धृत्वा महत् स्वरूपं त्वं यमदूतान् प्रताड्य च ।।१६।। गृहीत्वा कुम्भिपाकात् तमानयस्व ममान्तिकम् । साहाय्यं ते करिष्यन्ति प्रेरिता मुक्तपूरुषाः ॥१७॥ (16-17) Having heard him, Shri Hari said : "You go in trance again with a bigger form to Yamapuri and strike the servants of Yama (the God of Death), set free your aunt from Kumbhipaka and bring her here. I have sent liberated souls who will help you." तथेति गतवान् वैश्यो यथापूर्व त्वरान्वितः । धृत्वा भयप्रदं रूपं यमदूतानताडयत् ॥१८॥ (18) That businessman (Vaishya) followed in fact whatever Shri Hari asked him to do before. He assumed ferocious form and went to Yamapuri and began to strike them. प्रभीता यमदूतास्ते प्रययुर्धर्मसन्निधौ । जगदुः सत्वरं सर्व वैश्यस्य बलमुत्तमम् ॥१९।। (19) So the servants frightened by his attack went to Dharmaraja (Deity presiding over the administration of justice) and reported about great strength of the businessman.

·२६०
श्रीहरिवनविचरणकाव्ये
धर्मराजाय संक्रुद्धः श्रुत्वा तद् विस्मयावहम् ।
शतकं प्रेषयामास दूतानां तज्जिघांसया ॥२०॥
(20) On hearing this the Administrator of Justice became
angry and sent one hundred servants to kill the businessman.
हन्यतां हन्यतामेव वदतो द्रुतमागतान् ।
वणिप्राप्तबलो वैश्यस्ताडयामास रोषतः ॥२१॥
(21) They rushed to him shouting "strike, strike". On
seeing them thus advancing towards him, he strengthened
as he was by Shri Hari, became more angry and struck them.
तच्छस्त्राणि च संगृह्य घातयामास वेगतः।
उद्गतो बलतस्तत्र हुंकारो निर्गतो ध्वनिः ॥२२॥
(22) He snatched away their weapons, and again to attack
them speedily he jumped over them with great strength and
was roaring like anything proud as he was with his victory.
स्फुरतो हस्तपादादीस्तदेहे हरिसंनिधौ ।
वीक्ष्य पारजनाः सवें विस्मिता ह्यभवंस्तदा ॥२३॥
(23) His body which was lying unconscious nearby Shri
Hari, began to move hands, feet and other limbs. Seeing this
the people gathered together and were struck with wonder.
ताडिता यमदूतास्ते निवृत्ता धर्ममागताः ।
उचुस्तस्य बलं दिव्यं श्रुत्वा चक्रोघ धर्मराट् ॥२४॥

·द्विचत्वारिंशः सर्गः
२६१
(24) The servants of the God of Death who were beaten
by him began to run and came to Dharmaraja. They said that
his strength is Divya (Spiritual). On hearing them thus saying
the Administrator of Justice became very much angry,
आरुह्य महिपं धर्मो दण्डपाशधरो रुषा ।
सदूतश्चाजगामात्र गोवर्धनजिघांसया
॥२५॥
(25) He mounted himself on a vehicle of he-buffalo,
assumed his ferocious staff (Danda) in one of his hands, came
in anger there, and wished to strike Govardhana.
तादृशं तं समालोक्य सस्मार वृषनन्दनम् ।
ज्ञात्वा दुःखं स वैश्यस्य महाकारुणिको विभुः ॥२६॥
(26) On seeing Yamaraja thus he remembered Shri Hari.
Great and compassionate, Shri Hari knew about the plight of
the bussinessman.
स्वकीयाक्षरधामस्थान मुक्तान स प्राहिणोद् द्रुतम् ।
दिव्यकान्त्या युतान्
प्रेक्ष्य विस्मितः प्राह सूर्यजः ॥२७॥
(27) Shri Hari sent liberated souls from his Akshardham
(Imperishable Abode) to help him. Immediately Yamaraja was
highly perplexed on seeing so many persons full of lustre and
possessed of spiritual form and said.
कथमत्रागता यूयं पापिष्ठां नयतोऽसतः ।
सहाञ्चकरणे सक्ता न युक्तं भवतामिदम् ॥२८॥

·२६२
श्रीहरिवनविचरणकाध्ये
(28) Why have you come liere to assist this wicked busi-
nessman who wanted to take away that sinful lady? It is not
proper for you to help the unrighteous
पापभोगावशिष्टायाः कथं तन्नयनं भवेत् ।
एवं भवति चेदाज्ञा हीश्वरस्यावमानिता ॥२९॥
(29) Since the period of punishment of her sins thereof
is not as yet over and if she is set free from the hell it
amounts to disobedience and violation of the commandments
of God.
तदाकर्ण्य वचः प्रोचुर्मुक्ताः पितृपति स्फुटम् ।
यदाज्ञामनुगृह्णन्ति भवन्तः स परः पुमान् ॥३०॥
स्वेच्छया पृथिवों प्राप्तो धर्मभक्तिविवृद्धये ।
तदाज्ञया स आयातो नेतुं तां दिव्यदेहधृक् ॥३१॥
(30-31) On hearing the words from Dharmaraja, the libera.
ted souls began to explain that the said Lord Purushottama
whose orders you obey has come down on earth for accelerating
the progress of law (Dharma) and devotion (Bhakti). This
businessman has come to rescue his aunt assuming spiritual
form at his command.
यस्योपरि च संजाता कृपा भगवता यम ।
स जीवो नार्हति धाम्नि तावके दुःखभाजने ॥३२॥

·द्विचत्वारिंशः सर्गः २६३ (32) Oh Yamaraja! He who has earned the grace of God does not deserve to stay in your place which is full of torments. कृतान्तस्तन्निशम्याथ क्षामयामास तान् बहु । कृत्वाऽऽज्ञां नयने तस्याः स्वधाम प्रत्यपद्यत ॥३३॥ (33) On hearing this Yamaraja (God of Death) begged for pardoning him and ordered her to be taken away and went away. मुक्ताश्चापि गता धाम स्वकीयं मुदिताननाः । गृहीत्वा पुत्तली वैश्य आययो हरिसंनिधौ ॥३४॥ (34) The liberated souls also were pleased and went to their respective places. Then taking with him Putali, Gordhan came back to Shri Nilkantha Varni दृष्ट्वा तां प्राह वर्णीन्द्रो वदरों याहि मा चिरम् । तपस्तप्त्वा पुनर्जन्म सत्संगे प्राप्य भक्तितः ॥३५॥ मनुपास्तिबलेनैव मोक्ष प्राप्स्यसि निष्क्रिया । भगवाक्यमाश्रुत्य नत्वा तं सा तयाऽकरोत् ॥३६॥ (35-36) On seeing her, Shri Harı ordered her to immediately to Badrikashram and said that after repenting for her sins by performing penance, she will then take birth in a family of Satsang where with devotion and my worship she will become frec from Karma cycle and will attain Liberation. On hearing such words from Shri Hari, Putalibai bowed to Him and went away.

·श्रीहरिवनविचरणकाव्ये पश्चाद् गोवर्धनः प्राह मुकुन्दं विनयान्वितः । रामानन्दस्य शिष्येयं पुत्तलो धर्मतत्परा ॥३७॥ (37) After she went away Govardhan full of reverence began to say, "O Hari this follower of the path of duty, Putalibai was a disciple of Shri Ramanand Swami.” उपवासान् प्रतं ध्यानं भजनं कुर्वती सदा । केन पापेन सा प्राप्ता कुम्भिपाकं वदेति माम् ॥३८॥ (38) She always used to observe fasts, vows and perform meditation and piayer. Please tell me which sin brought her to hell in spite of these religious practices. प्रभुराह सुरद्रव्यग्रहणान् नरकेऽपतत् । विश्वस्यां परमां भक्तामाज्ञाय तद्गृहे स्वयम् ॥३९॥ (39) The Lord then said that she was sentenced to hell because of misappropriating Devadravya (the wealth belonging to God i. e. golden ornaments by which the idol of God is decorated in the temple). Because she was trustworthy as shc was the best devotee thinking as such Ramanand Swami cntrusted into her possession somc pieces of gold belonging to the temple. रामानन्दो दधौ स्वर्णपाशकान् रक्षाणाय सः । व्यतीतेषु च वर्षेषु कतिषु कार्यगौरवात् ॥४०॥ (40) After some time for some purposc they were needed. Hencc Ramanand Swami asked her to return them.

·द्विचत्वारिंशः सर्गः
२६५
ययाचे पाशकान् दत्तान् रामानन्दो महामुनिः ।
लोभान्नेव ददौ प्राह कदा दत्तात्स्वया गुरो ।।४१॥
(41) Putalibai, out of greed, did not return them but
said "Oh Guruji! When have you given them to me? You
have not."
"
मिथ्यापवादभीता हा पतामि तव पादयोः ।
गृहीता न मया पाशाःसत्यं सत्यं वदामि ते ॥४२॥
(42) I am afraid of this charge which is a false one. I
tell the truth on oath lying prostrate into your feet that
I have not taken the golden pieces at all.
गुरुद्रव्यं च देवस्य द्रव्यं वै रक्षितं पुरा ।
न दत्तं तेन पापेन कुम्भिपाकाधिकारिणी ॥४३॥
(43) She thus committed a dual sin by denying to have
accepted the wealth of Guru and the wealth of God by refu-
sing to return them and was sentenced to hell known by the
name of Kumbhipaka
ज्ञानवैराग्ययुक्तस्य धर्मिष्ठस्य च लोभतः ।
मनो नयति चात्मानं निरयं न वशीकृतम् ॥४४॥
(44) The mind attached to objects due to greedincss drags
who
be possessed of knowledge
(Jnana) and dispassion and devoted to religion.
to hell a person
may even
श्रुत्वा गोवर्धनः शान्तः समभूद् गतसंशयः ।
इत्थं वणिप्रतापं ते दृष्ट्वा पोरजना मुदा ॥४५॥

·२६६ श्रोहरिवनविचरणकाव्ये दर्शनासक्तचित्तास्ते शाययुह रिसन्निधौ । राजा श्रुत्वाऽऽजगामाथ म्लेच्छजातिसमुद्भवः ॥४६॥ (45-46) Hearing thus the Lord, Gordhan became silent because his doubts with regard to Putalibai and her sin were removed. Thus Shri Nilakantha Varní showed his great power. Seeing this the citizens, pleased as they were, wanted to have the glimpses of Shri Hari and came to Him. The King of the place who was a Mahomedan, he too came to the Lord for his glimpse. तत्रासीत् सत्कबीरस्य शिष्यो नम्रः सुभक्तिमान् । वणिनं पृष्टवान् प्रश्नं कबोरानुगतं शुभम् ।।४७।। (47) There also was among them a humble devoted disciple of Saint Kabir who with all humility asked a question in connection with Kabir to Shri Varnı, + उदेति सूर्यो वसुधाधिवासितं तमः प्रधावन्निधनं गतं तदा । तयैव नामस्मरणे तव प्रभो लयं तमोऽज्ञानमनन्तमेष्यति ॥४८॥ (48) When the sun rises, the darkness that is spread over the carth gradually diminishes as iſ running away from light. O Lord so also the darkness of ignorance accumulated during many births is destroyed by the light of remembering Your name. + Vanshastha Metre ·द्विचत्वारिंशः सर्गः २६७ + तनुः श्यामा यस्य प्रमुदितमनाः पुण्यमहिमन् मनः स्त्यानानन्दप्रचुरतमभक्तिं वितनुषे । काराब्जाभ्यां नित्यं शुभमभयदानं प्रतिददद् घनश्याम श्रीमन मदवनमपायात् कुरु सदा ॥४९॥ (49) The colour of whose body is black, and who is always with a pleasant mind, who is possessed of holy fame, O Lord! you lead my mind to intense devotion which gives permanent stable peace to my mind. O Lord ! You always bless us with the boon of fearlessness with both the hands of yours. Oh Laxmipati (Lord of Laxmi, the goddess of wealth), Ghanashyama (with colour as dark as that of a monsoon-cloud) Lord save me from the fall * ब्रह्माण्डोदररक्षितस्य भरणं कुन्देदुवस्त्रस्य ते केशौ श्रीशमन्तकस्य शरणं मेशस्य नेतुः स्वयम् । ध्यानेष्टं वृषनन्दनस्य घरणं भक्तिप्रियं पावनं तस्याहीनपराक्रमस्य चरणं वन्दे सदानन्दनम् ॥५०॥ (50) The protector of limitless crores of Brahmands, with clothes as white as the flowers of Mogra, beginningless, Infi. nite, the Lord of Maya (power of delusion), the leader of Brahma (the creator), Vishnu (the protector) and Shivaji (the lord of destruction) --K=Brahma Isha=Shankara, Shrisha=Vishnu-the final resting place of Vishnu, the infinite, as brave as Garuda (the king of the birds) or the source of the bravery of the king of birds, always giver of pleasure (Anand), pure, the supporter, the giver of the things desired in concentration, worthy to surrender, oh son of Dharma, Shri Nilakantha, I bow down to your holy feet out of respect. + Shikharins Metre # Shardula Metre ·२६८ श्रीहरिवनविचरणकाव्ये इति श्रीहरिवनविचरणकाव्ये द्विचत्वारिंशः सर्गः ॥ End of Canto XLII of "The Poem of Shri Hari's Epic Journcys through the Forests." + लोभिनी पुत्तलों सम्यगुद्वधार स्वयं हरिः । मुक्तानां यमराजस्य संवादः कथितोऽत्र वै ॥८४॥ LXXXIV Shri Hari relieved greedy aunt Putali, the discourse between liberated souls and Yamaraja etc., these topices have been described in the Forty-Second Canto. इति द्विचत्वारिंशः सर्गः : END OF CANTO XLII: of Anushtup Metre ·।। श्रीशाय नमः॥ त्रिचत्वारिंशः सर्ग: + कबीरभक्तोपाथं कृतं श्रीशेन शोभनम् । चत्वारिशे वयाधिक्ये कबीरस्यास्ति वर्णनम् ॥८५॥ CANTO XLIII LXXXV Shri Hari with a view to satisfying the follower of Kabir replied his question and described the teachings of Shri Kabir. This story will be described in this Forty-Third Canto. श्रीवर्णी जगाद- काशीपुर्याः समीपेऽभूत् सरोवरं सुखावहम् । लहरं नाम कनं तत् पद्ममण्डलमण्डितम् ॥१॥ (1) Shri Varni said : Near the famous city of Kashi (Banaras) there was a pleasant lake 'Lahar' by name. It was beautiful and was full of lilies भ्रमराणां सहस्रश्च कारण्डवखगंयुतम् । सरस्तत् स्वच्छवार्मिश्च मण्डितं नात्र संशयः ॥२॥ + Anushtup Metre ·२७० श्रीहरिवनविचरणकाध्ये (2) There in the lilies were thousands of bees and birds like a Karandeva (a kind of bird like black-swan). It was full of pure water. सुधासमं सुमिष्टं च जलं तस्याति शोभनम् । शीतोदकं च पातुं वै तत्रागच्छन्ति पक्षिणः ।।३।। (3) The water was as sweet as nectar. The birds used to come there for drinking the cool water. मानुषा मनुजश्रेष्ठाः पशुपंक्तिश्च भक्तितः । जम्बूलक्षरसालानां वृक्षास्तीरे तथोत्तमाः ॥४॥ (4) Men, the best among men, Munis, animals etc., used to come to drink the water with devotion and used to rest there as there were Jambus, Pipple, mango-trees, and such big trees on its banks. स्वशैत्येनात्र संस्थानां तेने शान्ति सुखं तथा । सरो ह्यासीन् महत् तत्र भुक्तिमुक्तिफलप्रदम् ।।५।। (5) This lake was famous for its peace-giving atmosphere to all living beings and also ensured cnjoyment and liberation (Bhukti-Mukti). पवित्रे भारत वर्षे धर्मस्यासीन् महाक्षतिः । महाजनः परोऽन्यस्मै दुखं दातुं समुद्यतः ॥६॥ (6) The religion was in a dangerous plight in holy coun. try like Bharatvarsha (India was known by this name after great King Bharat). Groups of men used to inflict suffering on one another.

·त्रिचत्वारिंशः सर्गः २७१ ततस्तान् रक्षितु सम्यक् तत्त्वं दातुं सदा मुदा । एकस्मिन् दिवसे चात्र सर्वश्रेष्ठे सरोवरे । पद्मपत्रे सुखाधारे ददृशे चैक बालकः ॥७॥ (7) Therefore with a view to protect the followers of the path of duty and to spread proper knowledge, one day in that lake in the midst of lily-petals, there appeared a baby full of light as if God incarnated himself. नीमा नीरुश्च दृष्ट्वैव बालं तं मोदमापतुः । नीतोऽसौ स्वगृहं ताभ्यां वधितश्च सुखावहः ॥८॥ (8) A couple known by the names of Nima and Niru saw the baby. They took the child home and brought it up. कबीरनामको बालो दिव्यतेजोविराजितः । लोकानामुपकाराय सर्वेषां बोधमावहत् ॥९॥ (9) Radiating the spiritual lustre saint Kabir always worked for the good of the people and incessantly engaged himself in the spread of right knowledge. महात्मायं महान् आसीत् रामानन्दस्य शिष्यकः । दीक्षां धृत्वा सुसाधूनां कल्याणमकरोदसौ ॥१०॥ (10) He becamc one of the great disciples of Swami Ramananda, took initiation in saintliness and did good to righteous persons.

·२७२
धीहरिवन विचरणकाये
यवना हिन्दवश्चैव सर्वे मानवजातिकाः ।
विरोधं च विहायव भ्रातृभावेन चेत् सदा ॥११॥
वर्तेरन विभवः साधं भवेद् देशोन्नतिः शुभा ।
इत्येवं स प्रयत्नेन प्रचचारात्र भारते
॥१२॥
(11-12) If Hindus and Muslims leaving aside their differ-
ences live as brethren in cooperation with one another, then
the whole of Bharat will be prosperous. This was the soul of
his preachings.
कर्तव्या वेशभक्ति भजनं शुभभावुकम् ।
चेतनोऽयमसावात्मा ध्यानं तस्य शुभं मतम् ॥१३॥
(13) He believed in daily prayer to the Lord, in culti-
vating good sense towards others, this Self is consciousness
(chetana) and by meditating on it, one gets good reward. This
was his best opinion.
एकदा श्रीजगन्नाथ मन्दिरे पक्वमोदनम् ।
दग्धं जातं शरीरं स्वं पाचको दुःखितोऽभवत् ॥१४॥
(14) Once upon a time, the cool of Jagannath temple
while cooking rice was burnt. He was suffering from pain
acutely.
कबीरोऽसौ सुकाश्यां वै वीरसिंहस्य राजके ।
तिष्ठन् स्वपादयोः पृक्तं जलं सूदः सुखं गतः ॥१५॥

·त्रिचत्वारिंशः सर्गः २७३ (15) Saint Kabir was in Benares in the court room of King Virasinh. He dropped some water on his own feet and the cook of Jagannath was cured from burning pain. तत्त्वाजीवास्यभक्ती द्वौ साधुसेवाकृते रतौ । कोऽपि साधुर्ग हे तस्य समागच्छेत् सुसेवको ।।१६।। (16) There were two devotees Tatva and Jiva by names. They were serving the saints with devotion. If any saint came to their place, they served him well. वारिणांध्रि समाक्षाल्य शुष्कारोपितकाष्ठके । तज्जलं सेचितं कृत्वा काळं ददृशतुर्मुदा ॥१७॥ pour that (17) They used to wash the feet of saints and water into the roots of a dead wood. They looked to it with pleasure. पादाम्बुसेचनेनाद्रं भवेत् पल्लवितं यदा । तमेव गुरुदेवं च मन्यावहे न चान्यथा ॥१८॥ (18) They decided to become the disciple of a saint who by the water of his washed feet can turn this dead wood into a green tree with leaves etc, एकदा श्रीकबीरोऽसौ भ्रमन्नागतवान् स्वयम् । ताभ्यां चरणयोस्तस्य क्षालनं कृतमातिहा ॥१९॥ (19) On his way, moving from place to place, saint Shri Kabir came there. Both the devotees washed his feet with water. Kabir used to relieve the suffering of the sufferer. H-18 ·२७४ श्रीहरिवनविचरणकाव्ये तज्जलेन वटस्यासौ वृक्षः पल्लवितस्तथा । कबीरवृक्ष इत्येतां ख्याति नाम्ना गतः सदा ॥२०॥ (20) When they watered dead wood with the water of the washed feet of Shri Kabir, the wood turned into a green tree with green leaves. It is known as 'Kabiryad' (a bunyan tree by the name of Kabir). इत्येवं स चमत्कारं दर्शयित्वा गतस्ततः । तो कबीरं गुरुं मत्वा चेयतुर्मोदतां सदा । चमत्कारास्तथा चान्ये सन्त्यनेके सुविस्तराः ॥२१॥ (21) Thus the saint Kabir showed them miracle and went away. Both the devotees became disciples of Kabir and became happy. He has performed many such miracles. स योगेन शुभं कीर्तिमवाप्य साधुतापदम् । सर्वदः सुखदो प्यासीद् धर्मज्ञानरतस्तथा ॥२२॥ (22) He is reputed as a great saint due to his saintliness. He made happy every one. He was devoted to Knowledge and the path of Duty. अहिंसा सत्यमस्तेयं ब्रह्मचर्य तथा शुभम् । दया सर्वत्र कर्तव्या चेति देशनता कृता ।।२३।। (23) He ordered his disciples to practise non-violence, truth, non-stealing, Brahmacharya (celibacy) and to show compassion to all without discrimination. कृत्वेदं निजकर्तव्यं मानुषान् प्रेम दर्शयन् । धमक्यं चातिसंदर्याऽदृश्यो मगहरे स्थले ॥२४ ।

·त्रिचत्वारिंशः सर्गः
२७५
(24) He upheld the path of duty, love towards all human
beings, unity of religions etc., and disappeared in Magahar.
अन्तध्यानं गतो यत्र कबीरो लोकवत्सलः ।
मृतं देहं समादातुमायाता हिन्दुमुस्लिमाः ॥२५॥
(25) Devoted as he was to his devotees, they came to
the place where he disappeared. They were a crowd of both
Hindus as well as Muslims.
अग्निदाहस्तयाहोस्वित् पृथ्वीखनननिक्षिपः ।
कि कामिति तो शिष्यो चर्चायां पतितौ तदा ॥२६॥
(26) They discussed whether his body should be burnt or
buried.
देहस्याच्छादकं वस्त्र दूरीकृत्यावलोकितम् ।
पुष्पाणां चयकं वृष्ट्वा गुरोहिं गुरता मता ॥२७॥
(27) To their surprize when they removed the cover of
the body, they found a heap of flowers. The greatness of saints
is really uniquc.
भक्तिमार्ग जनान् दर्शयित्वा दिवं गतः ।
भारतेऽस्मिन् महादेशे सन्तः सन्ति परायंकाः ॥२८॥
(28) Preaching the path of devotion to all, he went to
spiritual world (Divyaloka). In this great country of Bharat, the
spiritual saints incarnate themselves into human body for thic
good of others,
इत्येवं यं कबीरस्य वार्ता श्रुत्या ततोऽय च ।
भक्तोऽभूत् प्रसन्नात्मा श्रीहरेः पादयोनंतः ॥२९॥

·२७६ श्रीहरिवन पिचरणफाट्ये (29) On hearing thus the story of saint Kabir Saheb that devotee was pleased very much and prostrated at the fect of Shri Hari, इति श्रीहरिवनविचरणकाव्ये त्रिचत्वारिंशः सर्गः । End of Canto XLIII of "The Poem of Shri Hari's Epic Journeys through the forests" + कथा च सत्कबीरस्य कृता येन सुखप्रदा । नीलकण्ठः सदा पातु न मां भक्तिभावतः ॥८६॥ LXXXVI Shri Nilakantha Varni who told the story of Saint Kabır full of happy episodes, may protect me who is humble due to devotion. इति त्रिवत्वारिंशः सर्गः :END OF CANTO XLIII: + Anushtup Metre ·॥ श्रीशाय नमः ॥ चतुश्चत्वारिंशः सर्ग + यवनराजमनोगतभावनां मनसि भाव्यहरिः परितस्तथा । यवनधर्मगतं मतमातनोदय चतुष्कतमे द्वविंशके ॥४७॥ CANTO XLIV LXXXVII Shri Varni Maharaj preached in detail the principles of Yavana Dharma on knowning the mind of the King from his question in the assembly-this will be described in the Forty- Fourth Canto. सामात्यः प्रेक्ष्य विश्वेशं सहसा कृष्टमानसः । नमस्कृत्य मुदा श्रीशं संविष्टतदनुज्ञया ॥१॥ (1) When the King came there with his ministers his mind was attracted to Shri Hari on seeing him for the first time. The King and others saluted him and took their respective seats when permitted by Him. सभा च महतो तत्र समभून्नपसूचिता । उपास्तिज्ञानबोधाय चर्चा समभवत् तदा ॥२॥ (2) There was a great religious congregation called by the Muslim King Vajruddin with a view to decide whether this person is a great person or God. There was a discussion about the knowledge of modes of worship. + Drutavılambit Metre ·२७८ श्रीहरिवनयिचरणकाध्ये म्लेच्छधर्मस्य तत्वानि ज्ञातुफामो नराधिपः । प्रणम्य शिरसाइपच्छद् भगवच्छक्तिबोधनात् ॥३॥ (3) The King with a view to examine Shri Hari saluted Him and inquired about religious principles of Islam. स्वसान्निध्यफलं वातुं भूपाय धर्मनन्दनः । प्राह प्रसन्नहृययः सर्वज्ञो भूपति प्रतिः ॥४॥ (4) Just to bless the King with the fruits of his glimpse Shri Hari who knows the thoughts of others replied with pleasure. भो राजन् भवता ध्येयं पेगम्बरकथानकम् । नामानि श्रूयतां मतश्चोच्यते साम्प्रतं मया ॥५॥ (5) Oh King, I will tell you the names of messengers of God because that is what is in your mind. Listen, first I will tell you the names of messengers from God and then will expose the mystery or essence of Islam. + आदम्हूदः सलेहोऽयुव-युनुस-मुसेनाहिमा नूह-लूता- विल्यासो योशुनामा महमद-अलिबीनाबुतालीबनामा । दानीयालश्च याह्याहिज-अयुसमहान् दाउदेसी तथा च झक्यों झेर-याहाऽथ च नबिसुखदो होशिया सुल्युमानः ।।६। (6) They are: (1) Adama (2) Hood (3) Saleh (4) Nooh (5) Ibrahima (6) Luta (7) Ayub (8) Musa (9) Anija (10) Ilias (11) Yoshua (12) Yahova (13) Ayosa (14) Hoshiya (15) Dawood (16) Suleman (17) Yunush (18) Uzer (19) Zakaria (20) Yahya (21) Isa (22) Ali-Bin-Abutaleb (23) Daniel (24) Mohamed. + Sragdhara

·चतुश्चत्वारिंशः सर्गः
२७९
हे राजन्, भवदीयमते पुरुषोत्तमं सर्वेश्वरं सर्वव्यापकं नामतः
'अल्ला' इति तदनुगता मनुष्या कथयन्ति ॥७॥
(7) Oh King, the people of your religion call the highest
Reality, God who is omnipresent as "Khuda-Allah, Khuda-
Allah."
इत्थं च तत्स्वरूपगुणक्रियादीनिहानुमन्यन्ते यथा-खुदा तु
सर्वत्र एक एव ज्योतिःस्वरूपोऽद्वतो जन्मा चास्ति ॥८॥
(8) They also maintain that Khuda is possessed of thc
qualities of omnipresence, is of the form of light and unborn.
तज्ज्योतिःकिरणरियं सृष्टिरुत्पन्नाऽस्ति, तज्ज्योतिः सर्वदेहा-
नुस्यूतत्वेन देहगत चैतन्यसममाभाति ॥९॥
(9) He has produced the world out of his own light, the
said light shines forth in its identity with all bodies and mani-
fests as consciousness embodied,
एवं स अल्ला स्वतेजसा सर्वदेहिषु विराजते तत्तेजसा सर्वेषां
शरीरव्यवहारः प्रवर्तते । तथा च सर्वेषामात्मनामुत्पत्तिहेतुकं तत्तेज एव॥१०॥
(10) Thus that Khuda resides by his own light in all who
are embodied. Their bodies function due to his own light. He
is the cause of all souls and is their light too.
ततोऽन्तःकरणं समुद्भूतं ततः सर्वमिदं जगत (खलकसंज्ञ)
संजातम् । तत्तेजसा सर्वत्र प्रकाशः सूर्यश्चन्द्रस्तारका-विद्युदग्निश्च
तेनैव प्रकाशन्ते ॥११॥

·२८०
श्रीहरिवनविचरणकाव्ये
(11) The inner self-conscience came into being out of
Him and this world (khalaka) too came into being out of Him.
All the light is His light. The sun, moon, the stars, the
lightning, the firc all shine because of His light.
स्तुत्या स प्रसन्नतामेति तदर्य पवित्रता सत्यतादि-सद्गुणानाम्
आवश्यकत्वम् । स सर्वशक्तिमान् सर्वत्र पश्यन् सर्व शृणोति ।।१२॥
(12) That Khuda (God) can be pleased by prayer and to
become fit for prayer, purity, truth and other virtues, it is said
in their religious books, must be cultivated. That Khuda (God)
is omnipotent, He sees from every place and hears from every
place.
तदाज्ञारूपकुरानसंज्ञकग्रन्यानुरोधेन ये वर्तन्ते ते स्वर्ग यान्ति ।
तवम दर्शफान पेगम्बरान कथयन्ति । तेषामवरजो महम्मदः
पेगम्बर उध्यते ॥१३॥
(13) The book in which eommands have been contained
is known by the name of the Quran and triose who behave in
accordance with His commands, go to heaven. Those who
demonstrate by their precepts and practice the path of duty
(Dharma) are called Paygambers (the divine messengers), the
last among them was Mohamed by name.
ततः प्राक् त्रयोविंशतिः पेगम्बरा ह्यभूवन् ।
तान "आ
साहब" इति वदन्ति । ये जनास्तान् न मानयन्ति कुरानग्रन्यं
च न प्रमाणयन्ति ते हि भाषायां "काफर" इति तदनुयायि-
भिरुच्यते ॥१४॥

·चतुश्चत्वारिंशः सर्गः २८१ (14) There were twenty three such divine messengers who preceded Mohamed. They are indicated and known by "A Saheb" (This revered Sir!) Those who do not accept the divine messengers (paygambers) and do not aecept the authority of the Quran, they are called "kafir" (non-believers) by Mahomedans. तद्धर्म च "कुफ" इति ते वदन्ति । ते च प्रायशो मूर्ति- पूजकाः (आर्याः) अग्निपूजकाः (पारसिकाः) नसल संज्ञकाः (क्रिश्चियना यहुदयश्च) गण्यन्ते ।।१५।। (15) They call the religion of kafirs (non-believers) by the name of ‘kuf' among whom mostly are the idol-worshippers Aryans, fire-worshippers Parsis (Persians,) the bearers of the symbol of cross, the Christians, Jews etc. प्रभो क्षमस्व मे पापं मोहन रसयुक् प्रभो । पतितपावन श्रीश दयालो मे दयां कुरु ॥१६॥ (16) Oh Lord, you are full of compassion, you are destroyer of attachment, you are of the form of essence (Rasa,) you are the master of the goddess of wealth, please destroy my sins, have pity on me. They recite the hymns of the holy Quran thus: तत्कलमापाठनं चेत्थम्-''अशहदो अनला इलाहा इल्लल्ला मोहम्मदु रसुलुल्लाः" इति । कस्मिश्चिच्छुभकार्ये ते होत्थं वदन्ति- "बिस्मिल्ला रहिमान रहिम" इति ॥१७॥ (17) Ashahado, Anala Ilaha Illalla Mohamadu Rasululla- Oh Allah you are kind, destroyer of attachment, kindly forgive me (my sins). They always recite this Kalama (the hymn) in the beginning of every auspicious occasion. They dedicate such occasion by saying "in the holy name of the Lord-Bismilla Rahiman Rahima."

·२८२
श्रीहरिवनविचरणकाव्ये
तथा च परमेश्वर-अल्ला, हकताला, मौला, खुदा, करीम,
बाहेद इत्यादि संज्ञयाऽभिधत्ते । तत्सिद्धान्तग्रन्थं कुरान, किताब,
मंजीद, कली, मुल्ला इति कथपन्ति ॥१८॥
(18) In that religion, the Lord is addressed by the following
names: Allah, Hakatala, Maula, Karim. Baheda etc. The main
book which contains the teachings of this religion is known
by the following names: The Quran Kitab, Manjid, Kali,
Mulla etc.
चौर्य हिंसा व्यभिचारोधिोऽन्यायोऽसत्यं मादकवस्तुसेवनमिति
सर्वथा त्याज्यम् । सर्वजीवोपरि दयापरत्वं सर्वैः सह भ्रातृवद्
वर्तनम् ॥१९॥
(19) That religion preaches to abstain completely from
thieving, violence, adultery (vyabhichara) injustice, unrighteou-
sness (Adharma), untruth and addiction to drugs (wine etc.).
It preaches kindness to all living beings, universal brotherhood
and love for all without distinction.
कुसीदवृत्त्या न जीवेत् । मदिराग्रहणं न कार्यम् । प्रत्यहं
पंचकृत्वो निमाजपठनम । हृदयतो दुष्टविचारापहरणम् । सुपात्राय
दीनाय च प्रदानम् ॥२०॥
(20) It also forbids living on interest of money-lending,
to drinking of wine. It commands prayer for five times a day,
not to entertain designs against anybody and to give alms
periodically to the deserving and the poor.
धर्मबोधो जनहिताय प्रदेयः । आस्तिक्यबुद्धिवृद्धययं पूज्य-
पेगम्बरसत्पुरूषाणां चरितानि श्रोतव्यानि । धर्मवृद्धिकरा अन्येऽपि
ग्रन्थाः श्रव्याः ॥२१॥

·चतुश्चत्वारिंशः सर्गः
२८३
(21) To propagate the path of duty for the good of the
people, to enhance spiritual consciousness and faith in God,
to read the life-sketch and other episodes of good people or
Payagambers (the messengers of God) or any other book if it
confirms the faith in the path of duty
एवमादिनियमानंगीकुवांणा जना दोजखे पतन्ति । तदनुयायिनो
मिष्ठाः स्वर्गे परमेश्वरेण सातं चिरं वसन्ति ॥२२॥
Those who do not follow such rules, go to hell
but those who follow the rules, because they are righteous go
to heaven and stay for a longer period in the company of Khuda
(the Lord).
मृतानां पुनर्जन्म नास्ति परन्तु सद्गतीनां दुर्गतीनां चंक-
स्मिन्नेव समये (कयामतन्यायकाले) परमेश्वरस्तान् सर्वान
जीवयित्वा न्यायं विचार्य धर्मिष्ठान् स्वसंनिधौ स्थापयिष्यति ॥२३॥
(23) Those who die, are never reborn again but those
who irrespective of their righteousness or otherwise will come
to life on the day of final Judgment (Kayamat). Only those who
have been rigthteous Khuda (Lord) will keep them with him.
पापिष्ठांश्च नियतं नरके पातयिष्यति । मनुष्यशरीरस्थ
आत्माज्यप्राणिभ्यः श्रेष्ठ इति तन्मते मन्त्रतन्त्रादिकेऽपि
श्रद्धास्ति ॥२४॥
(24) And He will send those who are sinful to purgatory
for ever. The soul embodied in human body is the best am-
ong all other animals, they believe. This religion also permits
faith in Mantra and Tantra.
तदनुयायिनो मक्कानगरस्थकावतुल्लामन्दिरमपि वीक्ष्य स्तुति
(निमाज) पठन्ति ॥२५॥

·२८४ धीहरिवनविचरणकाव्ये (25) The followers of this faith always perform their prayer by keeping their face towards Kabutulla temple of the holy city of Macca. +वेदप्रियो वेदविचाररम्यो वेदार्थविद् वेदविभानिधानम् । वेदकभासो वृषनन्दनो सौ पुनातु मां दुस्तरसागरस्थम् ॥२६॥ (26) He whom the Vedas are very dear, he who is the knower and interpreter of the Vedas, he who is the abode of the Vedas, the son of Shri Dharma, Shri Nilakantha, may the Lord protect me who is engrossed in the ocean of Samsar (worldliness). *इति मतिततिसन्मति वितन्य विविधविधा धरणीधरेण सम्यक् । श्रुतिमतविलसत्सुभक्तिरूपं प्रतनुतरं परिपुष्टतां ततं तद् ॥२७॥ (27) Thus Shri Hari propagated the varied and rich tradition of knowledge and also strengthened the subtle form of devotion contained in the descriptions of the Vedas beautifully. Such Lord Shri Hari may become my final refuge. xशरणं करवाणि तावको चरणौ भक्तिसुत प्रभो सदा हरणं कुरु पातकस्य मे तरणीनायक नीलकण्ठ रे ॥२८॥ (28) O reliever, the son of Bhakti Shri Nilakantha I always wish to remain at your feet, kindly destroy my sins. x दयामयो धर्मधराब्जनेत्रः सनातनो गोद्विजसाधुसन। देवेन्द्र पूज्यो वनधीररम्यः श्रीनीलकण्ठो भवतु प्रसन्नः ॥२९॥ + Upajati Metre Pushpiragra Metre X Upajati Metre क ·चतुश्चत्वारिंशः सर्गः २८५ (29) May the Lord Shri Nilakantha, who is very kind who is the support of Dharma and Dhara (the path of duty and the earth), who is eternal (Sanatana) in form, who is the final resting place of cow, the brahmin and the saints, who is revered even by the best of gods, who is always eager to protect, be pleased. स्वामिनारायणं देवं वन्दे दैन्यविनाशकम् । शं नो देहि प्रपन्नभ्यः भक्तिधर्मप्रिय प्रभो ॥३०॥ (30) Oh Lord you are dear to Bhakti and Dharma, you are lover of humble. Oh Shri Swaminarayana Bhagvan I bow down to You. Oh Lord bless us with the good. इति श्रीहरिवनविचरणकाव्ये चतुश्चत्वारिंशः सर्गः । End of Canto XLIV of “The Poem of Shri Hari's Epic Journeys through the Forests." " + यवनीयं मतं चोक्त्वा पेगंबरान् तथोक्तवान् । यो हरिः स तु मां पायादपायान्मुक्तिदायकः ॥८॥ LXXXVIII Shri Hari who discussed the sect of Yavanas and told the names of thc messengers of God (Paygambers), that redeemer Lord may protect me from the fear of hell. चतुश्चत्वारिंशः सर्गः : END OF CANTO XLIV : + Anushtup Metre ·॥ श्रीशाय नमः ॥ पञ्चचत्वारिंशः सर्गः +कावतुल्लास्यकूपस्य चैव वारि सुतीर्थकं । शियासुन्नीसुफीभेदात् मोहम्मदपरंपराम् ॥ प्राप बुद्ध्वा नृपो हर्ष हरि चेशमजीगणत् । लोजगामे तथा पञ्चचत्वारिंशे हरिः स्थितः।। वापीकृतनिवासस्य स्वरूपं वणिराजकं । कच्छदेशात् समागत्य द्वितीयं चकतां गतम् ॥८९।। CANTO XLV LXXXIX On hearing the speech of Shri Hari describing the sects and their differences of those who believe in the holiness of the waters of the well known by the name of Kabutulla i.e. Shiya, Sunni and Sufis, and the tradition of Mohamed the King (Yavan Raja) began to believe Shri Hari as Khuda (God incarnate). Shri Hari accorded discipleship to him and then Lojagarma, he took seat on a Vava (a well with foot-steps reaching water level), the identity of the form that came from Kachchha and that one sitting on the well Shri Varni-form etc., these stories are told in this Forty-Fifth Canto. came to

·पञ्चचत्वारिंशः सर्गः
२८७
काबतुल्लाया अधोभाये जमजमसंज्ञकात् पवित्रकूपाज्जलमुद्धृत्य
स्नात्वा स्वात्मानं पवित्रं (पाक) मन्यन्ते । तत्कूपनलं सश्रद्धं
देशविदेशेषु तद्धमिणो नयन्ति ॥१॥
(1) The Mahomedans take water out of the well known
by the name of "Jam Jam" under Kabatulla, take bath with
water and think that they have become holy (Pak). They also
carry the holy of water well to their countries with faith.
काबतुल्लामन्दिरप्रदक्षिणां कुर्वन्तो जना भक्तिपूर्वकं पवित्रीभूतं
श्यामपाषाणं सप्तकृत्वश्चुम्बन्ति ॥२॥
(2) While moving around Kabuatulla (Pradakshina) the
devotees kiss the holy black stone seven times out of devotion.
-
अस्य मूलधर्मस्य संज्ञा तु . "इमान" वर्तते ।
एवं क्रियाज्ञानभेदेनान्येपि तद्भेदाः सन्ति ॥३॥
(3) The basic symbol of this religion is faith (Iman) and
hurnility (Deen). There are many sub-sects developed in this
religion due to differences of ritualistic practices and knowledge.
यत्पिता ह्यान्दु-आल्लेति-माताामेनेतिसंज्ञका ।
स महम्मदनामाऽसौ पेगम्बरपदं गतः ॥४॥
(4) The messenger of God, Mohamed was born in Arabia,
His father's name was "Abdu-Alla" and mother's name
“Amena".
was
विधवां चत्वारिंशद्वर्षवस्यकां सुबहुधनाढ्यां स्वरूपवती खतीजा
नाम स महम्मदः परिणिताय ॥५॥

·२९० श्रीहरिवनविचरणफाट्ये Lord. They do not believe in keeping fast etc., because there is no difference between God and the Sclf and hence one should remain totally absorbed in Anand born out of indulgence into the meditation of the Self. This is the opinion of Sufis. सूफीमतानुसारेण-जीवो बिन्दुः । ईश्वरो नदी । यथा समुद्रस्य च बिन्दोस्तात्त्विकमैक्यम्, अर्थव जोवेश्वरयोविज्ञेयम् । ब्रह्म (ईश्वरः) प्रेयसी । जीवस्तु प्रेमी । ब्रह्म सौन्दर्ययुक्तम् । जीवः प्रेमयुक्तः। प्रेम्णा सौन्दर्यमन्विष्यते। साधनाया ध्येयं (कर्तव्यम्) जोवब्रह्मणोरक्यमेव । ततश्च तत्प्राप्त्य संसारत्यागस्य मुख्यत्वमस्ति ॥१२॥ (12) According to Sufis the Self (Jiva) is a drop, God is the ocean of water. As the water of the drop and that of the ocean is identical in essence, similarly Brahma and Jiva (the Ultimate essence and the Self) both are identical. Brahma is beloved (Khuda) and the Self is lover (Banda). Brahma is beauty in toto and love is a mcans, for love bcgcts bcauty. The objective of our practice is ultimate identity between the two and hence to attain that one should, if required, abandon the world even. अपरं च सूफीमते-गुरुकृपां विना (मेहर ए शेख वगैर) जीवः किमपि कर्तुमीश्वरस्वरूपानुभवं कर्तुं न शक्नोति । यथा दीपको मागं विज्ञापयति प्रकाशं च ददाति । ततश्च प्रवल जनोऽने प्रधावति । विना दीपकं न कश्चिदपि जनः सूचिभेद्ये तमसि मनागपि प्रचलित शक्नोति । तथैव गुरुः (शेखः) कृपां कुर्यात्तदैव ज्ञानं लब्ध्वा साधक ईश्वरं प्राप्नोति नान्यथा ॥१३॥ (13) The Sufis also believe that without the grace of Guru or spiritual teacher, the Jiva or Self cannot accomplish anything, he cannot realize the true form of God. As a lamp gives

·पञ्चचत्वारिंशः सर्गः
light driving away the darkness so also light obtained from the
teacher removes the ignorance. With the help of knowledge, reali-
zation of God is facilitated. Therefore Guru is sine qua non.
..
सत्यमेव धर्मः । तत् सत्यं शिवं सुन्दरं यदि प्राप्तुमिच्छेः
तदा कुरु ईश्वरध्यानात् सुखावाप्तिः ॥१४॥
(14) Truth is the Dharma (path of duty) and Truth is
the good and the beautiful. If you want truth, goodness and
beauty, meditate on God and you will realize eternal happiness,
वशीकुविन्द्रियाणि चक्षू रसनां त्वचं मनः ।
बहिः कुरु, मा भव विषयाधीनः ।
अन्तरात्मनो ध्यानं कुरु, तम् आप्नुहि ॥१५॥
मा
(15) Control the senses, do not allow the eyes, ears, the
tongue, the skin, the mind etc., to go out to the objects. Do not
submit to the objects of the senses. Meditate on the true nature
of the Self, realize it. The Sufi poet Mansoor writes "chashm
band o gosh band o lab bi band gar na bani hui haq var ma bi
Khand." The meaning is that if you do not allow the senses to
go out to their respective objects you shall realize the Lord.
This means that the senses should be withdrawn so that one
can concentrate the mind on God within one's conscience so
that one can realize God and enjoy eternal happiness.
सत्यं विना नान्यो धर्मः, सत्यं ध्यानं ब्रह्मणः कुरु ।
तत्र मनो धारय, मा भौतिकं याहि ॥१६॥

·२९२
श्रीहरिवन विचरणकाव्ये
(16) According to Sufis there is no religion other than
truth, To meditate on the Lord and to concentrate the mind on
him. This is the teaching. One Sufi poet says "As sufi la mazhabu
lahu illa mazhabaul haq jake ghar Sukhka Bhandara, so kyom
bharmai dar dar mara". The treasure of happiness lies within you,
leaving that why do you wander from house to house? Turn
within the mind (and you shall find it).
एवं विधं स्वधर्मस्वरूपनिरूपणं कुर्वाणं वणिनं वीक्ष्य परमेश्वर-
बुद्धया प्रणम्य सन्तुष्टः सन् स्वस्य निदासस्थानं गतो राजा ॥१७॥
(17) In this way when Shri Nilakantha Varni explained the
true nature of his religion the King being convinced that he is
Lord incarnate was satisfied and went to his palace.
विश्वपालोऽपि तत्रत्यानाश्राव्य ज्ञानमुत्तमम् ।
विहरन् स्वेच्छया तत्र लोजनामं ततो गतः ॥१८॥
(18) The maintainer of the world Shri Hari preached the
best knowledge to residents of the place. He stayed there as
long as he wished and then went to the village 'Loj' by name.
तत्र वापीतटे श्रीशः स्नानं कृत्वा सुखावहम् ।
निजध्यान रतश्चासीत् पवित्रे स्वासने स्थितः ॥१९॥
(19) There he took his seat on a Vava (well), took bath
and began to meditate on his own true form in a happy
mood.
कच्छदेशं गतमासीद गरुडोपरि संस्थितम् ।
तत् स्वरूपं तथागत्य लोजवापी सुखप्रदाम् ॥२०॥

·पञ्चचत्वारिंशः सर्गः (20) Shri Varni, riding on his Garud (a bird which Vishnu rides) had come to Kutch There that form performed many miracles and came to the well in Loj village. वणिरूपं च कच्छीयं स्वरूपं चैकतां गतम् । लोजवाप्यां स्थितो वर्णो नीलकण्ठाभिधो हरिः ॥२१॥ (21) There Varnı form which came out of Sarju-one of the tributaries of the Ganges, came in the form of Shri Nilakanth moving from place to place to Loj village and was meditating on the well Both forms became identical and took seat on the well - अहो मे सौभाग्यं त्रिभुवनपतेर्दर्शनमिदं सदा कारंकारं मुदितमनसा सौख्यमतुलम् । मुखस्याकारं ते प्रतिमवलयं तेजसमिदं विलोक्याहं मोदे सुलभसहजानन्द नितराम् ॥२२॥ (22) Oh I am really fortunate for I had the glimpse of the Lord of the three worlds, Shri Hari On having time and again the ghimpses of his form, the mind enjoys unique pleasure Oh Lord sccing your face full of light, spreading the torrent of light everywhere, Oh Sahajanand Lord as you so easily make yourself available to me, I am really very much pleased. श्रीश धीशं मनीषं त्वा मनसा गोचरं स्तुवे । भवतां जगतामोश नृणा सौख्यं सदा कुरु ॥२३॥ Oh Laxmipat! (the husband of the goddess of wealth), bestower of intelligence, you are present to the mind of the devotees and work for them through mind I worship you, Oh Lord, bestow happiness on all beings living and non-living. X Shikharını Metre

·२९४
श्रीहरिवनविचरणकाव्ये
इति श्रीहरिवनविचरणकाव्य पञ्चचत्वारिंशः सर्गः।।
End of Canto XLV of "The Poem of Shri Hari's Epic
Journeys through the Forests."
+काबतुल्लादितीर्थस्य वर्णनं कृतवान् प्रभुः ।
राजानन्दं समावाप्य शिष्योऽभूत् नतमस्तकः ॥
लोजनामं ततो गत्वा मिलितं स्वीयरूपकम् ।
वापीतटे सुखासीनं श्रीहरेर्दर्शनं ह्यभूत् ।।९०॥
XC Shri Hari described the holy pilgrimage of Kabatulla of
Islam, therefore the Mohmedan King became happy and became
also the disciple of Shri Hari, came to Loj village and took
seat on a well, merged his own two forms etc., these stories
are described in the Forty-Fifth Canto.
इति पञ्चत्वारिंशः सर्गः
:END OF CANTO XLV:
+ Anushtup Metre

·॥श्रीशाय नमः॥ पट्चत्वारिंशः सर्गः + वाप्यां स्नातुं सुखानन्दो मुनिस्तत्राजगाम ह । दर्शनं देवदेवस्य कृत्वा प्रश्नोत्तरं ह्यभूत् ।।९।। CANTO XLVI XCI On the well of Lojgam where Shri Hari took bath and stayed, there came Sukhanand Swami. He had the glimpse of Shri Hari. Then he asked somc questions, which are narrated in the Forty-Sixth Canto. तत्र वापीतटे रम्ये संनिविष्टं सतां पतिम् । सुखानन्दो मुनिनामादागतः स्नानकांक्षया ॥१॥ (1) There on the bank of well (vava) where the support of the good people, Shri Nilakantha Varni was sitting, Sukhanand Muni also had come to take holy bath. ददर्श कमनीयांगं शारदेन्दुसमाननम् । वणिवेषधरं शान्तं नवीनाजनिभेक्षणम् ॥२॥ (2) He saw the Brahmachari form (celebate) of Shri Hari with attractive handsome body with the face shining like a moon in Sharad and with eyes like petals of lily. + Anushtup Metre ·श्रीहरिवनायिचरणकाव्ये अयस्कान्तो मणिर्लोहं यथा कर्षति तादृशम् । महान्तं पुरुषं ज्ञात्वा जगाम हरिसन्निधौ ॥३॥ (3) As Ayskant jewel would attract the steel, Sukhanand Muni was attracted to Shri Hari when he knew about His greatness. पप्रच्छ प्रणतो भूत्वा फुत आयासि भो मुने । फस्मिञ्जनपदे वासो नामधेयं च किं तव ॥४॥ (4) He saluted him and asked: "Oh Muni ! Where do you come from, which country you belong to and what is your name?" कयं च पितरौ त्यक्त्वा बाले वयसि निर्गतः । तर्कयामि भवच्चिनर्भगवानेव नापरः ॥५॥ (5) “Why have you come here at the age of a child leaving behind your parents ? Seeing some of the marks you possess, I guess that you are none other than the Lord incarnate." सस्मितं प्राह तच्छ्रुत्वा सुखानन्दवचोऽच्युतः । आर्यावर्ते महादेशे निवासो विद्यते मम ॥६॥ (6) On hearing these words of Sukhanand Muni, Shri Hari smiled a little and said that he is a resident of the country known as Aryavarta (the region of Aryas). स्वेच्छया विहरन् विष्वक् सत्समागमलालसः । नीलकण्ठाभिधश्चाहं प्रथमाश्रममाश्रितः ॥७॥ (7) My name is Nilakantha Varni and I am in the first Ashrama (Brahmacharya ashrama). I move about at pleasure and enjoy the company of the saints.

·पट्चत्वारिंशः सर्गः
स प्रसन्नमनाः श्रुत्वा सादरं चानयद्धरिम् ।
निजाश्रमं त्वरायुक्तो मुक्तानन्दस्य संनिधौ ॥८॥
(8) Sukhanand Muni was much pleased by hearing the
answer. He took Shri Nilakantha Varni with honour to his
ashrama (hermitage) where Shri Muktanand Muni stayed.
विलोक्य धर्मपुत्रं तं मुक्तानन्दोऽतिहषितः ।
मिथः संमिल्य संप्रीत्या कोमले च वरासने ॥९॥
(9) On seeing the son of Dharma Shri Hari, Muktanand
Muni became very glad, both embraced each other with love
and offered him a smooth pleasant seat.
गृहीत्वा पाणिना पाणिमासयामास वर्णिनम् ।
स्त्रीधनत्यागिनां तत्र सतां वीक्ष्य सभामजः ॥१०॥
(10) And taking his hand into his own Shri Muktanand
Muni requested him to sit. He saw there the assembly of
those good people who had already abandoned their interest
in women and wealth.
मुक्तानन्दं मुनि वीक्ष्य सतां मुख्यं सुपण्डितम् ।
त्यागमूर्ति तपोनिष्ठ
प्रसन्नवदनं तदा ॥११॥
(11) He also could observe that Muktanand shined out
among them as a singular person with best scholarship, non-
attachment, devotion to penance and, with pleasant figure he
looked like the best among the saints.
भक्तिपीयूषपानं च कतुं तत्परसभ्यकान्
जनान् पश्यन् जगद्धर्ता पुनःपुनर्मुदं गतः ॥१२॥

·२९८ श्रीहरिवनविचरणकाव्ये (12) Seeing the gentlemen eager to drink the nectar of devotion, Shri Hari, the protector of the world was very much pleased. प्रसन्नपरमात्मा स ध्यानगम्यः सुसाधुगः नित्यानन्दस्वरूपो हि धर्मजो भक्तवत्सलः ।।१३।। (13) He was always with pleasant face, was easily available during meditation, also residing in the hearts of good people, of the form of Anand, the son of Dharma Shri Hari looked more pleasant. यत्र साधुसमाजः स्याद् धर्मस्तत्र च कीर्त्यते । धर्माद् भगवतः प्रोतिस्तस्मात् साधुः प्रियो मतः ॥१४॥ (14) The religious problems are discussed only where there are good people and God can only be pleased by adhering to religion, therefore Sadhus (good people) are always loved by the people. समागमो हि साधूनां शीतलो मन्यते बुधः । तेषां शीतलता प्राप्तुं भगवान् गच्छति स्वयम् ॥१५॥ (15) Wherever there is the company of the good and the holy, wherever the discourse is conducted by the holy, there is always Anand (Spiritual pleasure). This is the opinion of the pandits (Learned.) Even God comes down on earth to enjoy the pleasure of the company of the good and the holy. नाम्नो भगवतो नित्यं जापो भवति भावतः । अवतारिस्वरूपेण तत्र गच्छति धर्मजः ॥१६॥ (16) Wherever the name of God is recited with love and devotion, there the son of Dharma, Shri Hari becomes incarnate, ·षट्चत्वारिंशः सर्गः २९९ साधूनां हृदयानीशः परीक्षायं परात् परः । सत्संग प्रेमभावेन करोति नात्र संशयः ॥१७॥ (17) With a view to test the heart of saints Parabrahma Parmeshwar (God who is Parabrahma) comes to have discourse with them, there is no doubt about it मनोभावं परिज्ञाय भुक्ति मुक्ति ददाति च । पवित्र यदि तेषा स्यात् स्वयं धर्मसुतो हरिः ॥१८॥ (18) The son of Dharma, Shri Harı knows the mind of the saints and if their minds are holy or pure, He blesses them with pleasure and liberation हृष्टस्तेषा परीक्षार्थ तदुपास्तिबुभुत्सया । पप्रच्छ नीलकण्ठस्त प्रश्नान् प्रश्नविदा वरः ॥१९॥ (19) And the best amongst all questioners, Shri Hari, with a view to assess them in their progress of worship (Upasana) began to question them श्रुतौ तु जीवेश्वरयो. स्वरूपकं तथा च मायासहितात्मलक्षणम् । परं महद् ब्रह्म कथं विभाति तत् त्वमेव चक्ष्व प्रतिबोधकं वचः ॥२०॥ (20) Oh Muktanandji, what is the form of Jiva and Ishvar? What is the Laksana (differentia) of Maya and Brahma, how is the form of Parabrahma (highest reality) described in the Vedas' We want to know everything about this Please import knowledge of it to us

·श्रीहरिवनविचरणकाव्ये
इति श्रीहरिवनविचरणकाव्ये पट्चत्वारिंशः सर्गः ।।
End of Canto XLVI of "The Poem of Shri Hari's Epic
Journeys through the Forests."
+ श्रीशन कृतप्रश्नानां वर्णनं चात्र सगंके ।
चत्वारिशे षडाधिक्ये कृतमस्ति सुखावहम् ।।९२॥
XCII In this beautiful short Forty-Sixth Canto only the questions
raised by Shri Hari are described and it has given abundant
pleasure.
इति षट्चत्वारिंशः सर्गः
: END OF CANTO XLVI:
+ Anustup Metre

·॥श्रीशाय नमः॥ सप्तचत्वारिंशः सर्ग: + मुक्तानन्दकृतोत्तराणि विविधा जीवात्मभेदास्तथा ज्ञानं द्रव्यगुणात्मकं निगदितं चेशस्य रूपं शुभम् । मायारूपमुदीरितं च कथितो वंशश्चविंशति- श्चत्वारिंशयुते सुसप्तसहिते सर्गे हि तत्वत्रयम् ॥९३॥ CANTO XLVII XCIII This Canto contains the description of Shri Hari being pleased by hearing the answers of Shri Muktanand Muni in response to the questions asked by Shri Nilakantha Varni as they were the most appropriate and representative of the true meanings about the differences between Jiva-Ishvara-Maya, their substance-quality, relations in terms of twenty-four elements and also their eternal identity in difference. गृह्मप्रश्नान् निशम्योचे मानं त्यक्त्वा प्रहपितः । मुक्तानन्दो हरि प्रह्वो नाजातं भवतां मनाक ॥१॥ (1) On hearing such mystic questions, Muktanand Muni was pleased and said without the least egoism, with duc humility, that there is nothing unknown to You. + Shardula Metre

·श्रीहरिवनविचरणकाव्ये
अवीमि भवता पृष्टो यथामति महायुते ।
रामानन्दो गुरुनों यो विजानाति यथातथम् ॥२॥
(2) Still however with due respect to your personality of
great lustre of celehate (Brahmachari) I shall try to answer as
I have been able to understand according to my intelligence. My
Guru (master) Shri Ramanandji knows their true answers.
जीवस्वरूपमाह-
चैतन्यधर्मसंयुक्तो जीवो ज्ञानमयो विभुः ।
यस्य संगमतो नूनं वस्तुमानं सचेतनम् ॥३॥
(3) Then he described the nature of Self (Jiva). The Jiva
(Self) is of the nature of knowledge, all-pervading or manifest
with the qualities of consciousness (Chaitanya). All things
become endowed with consciousness by their association with
this Self.
सूक्ष्मसूक्ष्मोऽपि देहस्य सवियवसंयुतः ।
देहवल्लघुतां याति गुरुतामपि तद्विधः ॥४॥
(4) The Self is smaller than the atom and yet remains
pervaded throughout the whole body due to its quality of
knowledge. Due to small bodily dismension, it looks small or
big as per the size of the body it assumes because of its being
of knowledge.
यथा काष्ठगतो वहिनदृश्यते न बहिमहान् ।
तथा देहगतो जीवोऽभ्यन्तरे विश्वगास्थितः ॥५॥

·सप्तचत्वारिंश सर्गः (5) As the fire contained in the wood does not become manifest (unless it is so occasioned) so is the case with Jiva (the Self) which pervades the whole body due to its quality of knowledge but remains unmanifest The fire contained in the wood remains latent in the constituents of the wood and does not manifest itself so is with Jiva contained in the limbs of the body, it does not manifest itself but remains latent TEMAT Fridt farfa a far togft qafari मायाप्रसक्तचितेन प्रलये प्रकृती शयः (6) As a matter of fact, the Self never dies, nor is it ever born Najayate mriyate kadachit but due to its association with Maya it gets entangled in chitta (mind) and is affected by modifications till it is finally absorbed at the time of the final dissolution in the cover of Maya Jiva chetane/Jivayatı chctayati Sharıradını iti Jivah/that which the body is the Jiva or Self गृह्णन्नारब्धकर्मोत्थ शरीर सन्त्यजन् पुन । लोकाल्लोकान्तर मोहात् पर्येति स्वकृत जुषन् ॥७॥ moves (7) (Jiva) begetting the body according to his accumulated desert and enjoying the fruits thereof leaves that body and assumes another one due to delusion Thus he moves from one loka (place or Bhuvan) to another अभेद्योऽशोष्य आकाशनिर्मलो दाह्य एव च । निरशो निर्विकारश्च हृदयाकाशमास्थित. ॥८॥ (8) Shruti (the Scriptures) lays it down "achhedyo abhedyoayamashoshyah etc", (the Atma is indivisible, impenetrable etc) Accordingly the Jiva (Self) occupying the vacuum in the heart is unchanging, without parts, unburnable, pure like sky and unwettable as well as impenetrable ·धीहरिवनविचरणकाये वायुवत् सर्वव्यापि च चेतनेन्द्रियवीरकः । वृद्धिक्षयादिषड्भावरहितोऽल्पज्ञ इत्ययम् ॥९॥ (9) Like an air Jiva has an access to everything. It is all pervading. It moves the intelligence and (Viseshena irayatiti- Vikarah) it is without six types of changes like development destruction etc. It is endowed with a limited knowledge. To be born, to grow, to be destroyed, to experience tear and wear etc., these six qualities are of the body, not of the Jiva or Self. तत्त्वतो नित्ययुक्तोऽपि परमात्मवशे स्थितः । मायाप्रसंगबद्धोऽसौ साक्षाच्छोशस्य भक्तितः ॥१०॥ भूत्वा विमुक्त ईशस्य सेवको धाम्नि मोदते । अनन्यभक्तियोगेन कामरागविवजितः ॥११॥ (10-11) It is as a matter of fact free eternally but functions under orders from Lord and yet is bound by Maya. If he is devoted to the Lord it can be free from worldly desires and illusory objects and by single-minded devotion, being free can attain to the abode of Shri Hari where he may enjoy the pleasures of serving the Lord (attain liberation). जीवस्त्रिविध इत्युक्तो बद्धो मुक्तश्च नित्यकः । ब्रह्मादेः स्तम्बपर्यन्ता जीवा बद्धाः सुनिश्चितम् ॥१२॥ (12) There are three types of Jiva or Selves: (1) Bound (2) Liberated (3) Eternally liberated. Among them those who are caught in the cycle of samsar (worldliness) are from Brahma to Stamb and are known as "the bound" (Baddha).

·सप्तचत्वारिंशः सर्गः ३०५ श्रीशोपासनया नित्यं त्यक्तसूक्ष्मशरीरकाः । गोलोकवासिनो मुक्ता ज्ञेयाः सम्यग् विचारतः ॥१३॥ (13) Those who due to their intense devotion to the Lord leave the subtle body and reside in the abode of Shri Hari or Lord, they are known as "Mukta" or liberated. परब्रह्मप्रसेवातस्त्वक्षरं धाम यान्ति हि । परब्रह्मप्रसेवायां तिष्ठन्ति तत्सरूपिणः ॥१४॥ (14) Those who are devotees of Para Brahma (highest reality) they attain to Akshardhama (imperishable abode of Lord) and serve the Lord on par with him (attaining the same status as that of Lord). तेषां ब्रह्मानुभूतत्वमनन्तं ह्य च्यते श्रुतौ । चरमावध्यभावस्तु विद्यतेऽनुभवस्य च ॥१५॥ (15) The Vedas maintain that thc Brahmanubhava (Brahi nhood) of liberated souls is endless. Thus the pleasure of Brahmanhood is limitless or endless. गुणाष्टकं तिरोभूतमाविर्भवति मुक्तितः । अनन्तो गरुडो विष्वक्सेनश्चेत्यादिनित्यकाः ॥१६॥ (16) When the Self is in a bound condition he is possessed of eight gross qualities in their essence, form and hence of spiritual nature. They are word (shabda), touch (sparsh), taste (Rasa), smell (Gandha), vision (Roop), Shakti or power (to move about) knowledge (Jnana) and pleasure (Anand). These qualities become manifest when Jiva (Self) is in liberated H.-20

·३०६
श्रीहरिवनविचरणकाव्ये
state and become devoted to serve the Lord. Such liberated
souls are Anant, Garud, Vishvaksen etc. They are known as
“Eternally liberated" (Nityamukta).
जीवयतीन्द्रियादीनि यः प्रियं चाप्रियं स्मरन् ।
क्षेत्रं प्रकाशयन् सोऽसौ जीव उक्तो महामुने ॥१७॥
(17) Oh Mahamuni (great muni), that which enlightens
body, 'senses etc., and that which discriminates between likes and
dislikes is called Jiva or Self.
ज्ञानवान ज्ञानरूपश्च यथा दोपप्रभे स्मृते ।
जीवेश्वरस्वरूपं यज्ज्ञानं तद् द्रव्यरूपकम् ॥१८॥
(18) Jiva (Self) and Ishvar (God) are of the form of
knowledge and are possessed of knowledge. As is the case with
the lamp and the light wherein light is the quality and the
lamp is the substance, so is the case with Jiva and Ishvar or
Ishwar in the state of Jiva and knowledge is substance,
while the knowledge of some object (specific knowledge) is the
quality of that Jiveshvar (Ishvara in the form of Jiva). "Ishte iti
Ishvaraha” that which has the quality of aishvarya (spiritual
power or a group of powers) and to that extent Ishvara is
different from Jiva (Self).
स्वस्थव भासको दीपः स्वस्य . चान्यस्य च प्रभा ।
तथैव जीवरूपं यज्ज्ञानं स्वस्यैव भासकम् ॥१९॥
(19) As a lamp enlightens its own form (Sva-Svaroopa)
but the light enlightens itself as well as other objects, in the
same way, Jiva (Self) which is of the nature of knowledge
enlightens its own form.
गुणभूतं तु यज्ज्ञानं स्वस्य चान्यस्य भासकम् ।
गुणभूतं तथा ज्ञानं बद्धानामंशतो भवेत् ॥२०॥

·सप्तचत्वारिंशः सर्गः
(20) As quality, knowledge enlightens not only itself but
other objects also. This knowledge which is quality gets mani-
fested in Selves which are bound through the company of the
good (Satsanga). (It is always manifest to Ishvar or the Lord
and the eternal Selves and hence is never destroyed.)
उक्तं च यामुनाचार्य :-
आश्रयावन्यतोवृत्तेराभयेण समन्वयात्
द्रव्यत्वं च गुणत्वं च ज्ञानस्यवोपपद्यते ॥२१॥
Yamunacharya has said :
(21) The knowledge makes others behave by its
supporting ability and is always in association with its melter
and hence it is substance (Dravya) but it is quality also.
Own
ईश्वरस्वरूपमाह-
भूर्लोकोऽथ भुवर्लोकः स्वर्गलोको महर्जनः ।
तपः सत्यश्च सप्तते ह्य पर्यपरि संस्थिताः ॥२२॥
The Ishvar svaroop (Nature of Lord) is described thus :
(22) There are Bhurloka, Bhuvarloka, Svargaloka, Mahar-
loka, Janaloka, Tapoloka and Satyaloka one upon the other.
अतलं वितलं चैव सुतलं च तलातलम् ।
रसातलमयोऽधःस्थं महातलफसंज्ञकम् ॥२३॥
(23) And below the earth, there are : Atala, Vitala, Sutala,
Talatala, Rasatala, Mahatala.
पातालं चेति लोका वै चतुर्दश ह्य दाहृताः ।
ईश्वरस्य विराटास्ये स्थूलदेहे समाश्रिताः ॥२४॥

·३०८ श्रीहरिवनविचरणकाव्ये (24) Below it there is Patala. Thus there are fourteen Lokas. They are located in the great body of Lord known as "Virat" (the greatest) which is the gross body in which they stand in totality. सूत्रात्मकं द्वितीयं यच्छरीरं हीश्वरस्य च । सूक्ष्म तत् प्रोच्यते प्रार्बुद्धीन्द्रियक्रियामयम् ॥२५॥ (25)There is a subtle body of Ishvar which is in the form of the actions of intelligence and the senses, which runs across like a thread (Sutra) in all that he does. अव्याकृतं तृतीयं च कारणं वपुरुच्यते । ब्रह्माण्डे सर्वगं चैतद् व्यापको व्याप्त तद्वतः ॥२६॥ (26) There is a third body known as Avyakruta which is a causal body having access to every place in the whole universe in the form of motion. Ishvar occupies all the three bodies and hence is all-prevading in His own body. उत्पत्ति प्रलयं चंव स्थितिमस्य करोति सः। ब्रह्माण्डस्य नियन्ता च सर्वज्ञः सर्वगो विभुः ॥२७॥ (27) He moves everything and is omniscient. He is the controller of the universe (Brahmand), is the author of the origin, sustenance and destruction of the whole universe. यथा जीवः शरीरं वै नियम्य स्वामितां गतः । तथा जीवं नियभ्यासौ स्वातंत्र्यमधिगच्छति ॥२८॥ (28) Jiva or Self resides in body and controls it. So is the case with Ishvar who resides in Jiva or Self and controls him The Lord is the controller of Jiva (Sclf) and is known as Ishvar.

·सप्तचत्वारिंशः सर्ग. यस्य च यच्छरीरं स्यात् सोऽसौ तस्य नियामकः । जीवः शरीरमीशस्य तेनेशः स्वामिता गतः ।।२९।। (29) Jiva (Self) is the controller of the gross physical body and moves the body wherever he so desires Ishvar s controller of Jiva (Self) and hence moves Jiva wherever He so desires to take him, for the body is carried by him who occupies it and is known as the controller of that body अतति व्याप्यते चेति जीवात्मव्याकेश्वरः । सजीवं च जगत् सर्वमन्तर्यामितया स्थितः ।।३०॥ (30) That which remains in the form of a pervader 15 known as Atma-Atati-vyapnoti-Iti-Atma-this is how the word Atma is etymologically analysed and proved Therefore Atma is Ishvara, the pervader This is the meaning Ishvar pervades the world including the Self (Jiva) and is the inner or knower (Antaryamı) of both and hence Ishvara is the Atma of Jiva and Jagat (the Self and the world) while Jiva is the Atma "of body because it resides pervading the whole body Jiva is the Atma of physical body essencc मात्मव चेश्वरो ज्ञेयो न तु फस्यापि वम सः । जीवस्त्वीश्वरदेहो सौ जडस्यात्मा प्रकीर्तितः ॥३१॥ (31) Ishvar is Atma only because He is never a body of anything clse, while Jiva is the body of Ishvar because Ishvar resides in the body as the controller of it Jiva is the Atma of the gross This mcans that Ishvar is the Atma only but us known as Jiva, Sharır (body) and Atma. Jiva is a body because Ishvar so desires it while Jiva is the Atmi of gross bodies Thus the Jiva has two qualities bodiness and Atmalood but Ishvar has Atmahood only, the gross body has bodihood as the quality. Ishvara is Aim? of nothing cisc Vaırajasurush (thc

·धीहरिवनविचरणकाव्ये
universal self ) pervades entire Akshar Brahma (imperishable
Brahma) and hence it is the body of Brahman. This distinction
must be known.
मायास्वरूपमाह-
वणिन् मायास्वरूपं च प्रब्रवीमि यथामति ।
साम्यावस्था गुणानां या त्रयाणामस्तिसा प्रसूः ॥३२॥
(32) Now is described the nature of Maya (illusion). Oh
Brahmachari, I will now tell you about the nature of Maya, as
I have been able to understand through my intelligence. The
equilibrium state of the three qualities i.e. Satva, Rajas and
Tamas is called Maya. This Maya (or Prakriti) developes these
three qualites out of which the world is born.
चतुविंशतितत्त्वानि प्रकृतेः सम्भवानि च ।
विचित्रसृष्टिस्रष्ट्रीत्वान् माया मुनिभिरुच्यते ॥३३॥
(33) The twenty-four elements of nature are the function
of Prakriti. Since Prakriti gives rise to this manifold wonder-
ful world, it is known as Maya.
ज्ञानस्य च विरोधित्वात् साविद्येति निगद्यते ।
नित्यत्वाच्चाक्षरा सेयं मूलप्रकृतिनामिका ॥३४॥
(34) Because Prakriti is opposed to knowledge, it is called
Avidya (Nescience). It is eternal (Nitya) and hence imperishable
(Akshara). Its name is Mulaprakriti and is the power of Shri
Krishna.
चविंशति तत्त्वानि गीयन्ते च यथाक्रमम् ।
प्रकृतिश्च महांश्चैवाहंकारो मन एव च ॥३५॥

·सप्तचत्वारिंशः सर्गः .. ज्ञानकर्मेन्द्रियः साकं पञ्चतन्मानभूतकम् तत्त्वानीमानि वेदोक्तानि निवोध महामुने ॥३६॥ (35-36) Oh Mahamuni, know that the evolution of twentyfour elements described in the Vedas is the manifestation of the three qualites of Maya i.e. Satva, Rajas and Tamas. They are : Prakriti, Mahad-Ahamkara, mind-five Jnancndriyas i.c. sound, touch, vision, hearing, smell--five gross organs i.c. speech, hands, feet, sex organ and the organ of excretion-five gross elements i.e. the earth, the water, the light, the air and the Akash or the sky-five essences i.e. word, form or light, touch, smell and tastc. These are the twenty-four elements. x नमो नमस्ते प्रभविष्णवे सते सदा सवारामधराय भानवे । नारायणायामिताय भास्यते श्रीनीलकण्ठाय वृपात्मजाय ते ॥३७॥ (37) Oh Shri Nilakantha Bhagavan ! You are thc cternal cause of the world, the gross as well as the subtle, you arc the solc support of the saints, you are always manifest (of the form of Light), very difficult to be kosen (Aparigncya) full of light, the son of Dharma, I salute you time and again. इति श्रीहरिवनविचरणकाव्ये सप्तचत्वारिंशः सर्गः।। End of Canto XLVII of "the Prem of Shri Hari's Epic Journcys through the Forests." * Upajati Metre ·३१२ श्रीहरिवनविचरणकाव्ये + जीवेशमायाः समलक्षिता वै ज्ञानस्वरूपं समणितं च । तत्त्वानि चोक्तानि हि धर्मजाय सोव्याद्धरिर्मा वयुनप्रदानः ॥१४॥ XCIV Shri Hari in whose presence the essence (Lakshana) of Jiva, Ishvar and Maya was described very well, whose very form is of knowledge of the elements, the son of Dharma, may protect me by bestowing on me the charity of knowledge. mmmmmmmmmmmmmm इति सप्तवत्वारिंशः सर्गः : END OF CANTO XLVII : + Indravajra Metre ·॥श्रीशाय नमः ।। अष्टचत्वारिंशः सर्गः .. + अज्ञानात्मककारणेन बहुधा वै वासनावासितो जीवः कर्मविशिष्ट एव सरति त्वज्ञानबद्धो मुहुः चत्वारिंशविभागकेऽष्टसहिते प्रोक्तं परब्रह्मणो धाम्नो ब्रह्मण एव लक्षणमपि ब्रह्मप्रयोज्यं जगत् ॥१५॥ CANTO XLVIII XCV Jivatma caught in the cycle of Samsar owing to ignorance in the form of causal body bound by ignorance becomes possessed of many types of gross desires and performs various types of activities and roams about from place to place in this worldthere is description along with the description of the differentia of Brahma and Para-Brahma and coming into being of this world time and again in accordance with thc wish of Parameshwara ctc., this has been described in the Forty-Eighth Canto. प्रकृतेश्च महत् तत्वं जायते नात्र संशयः । तदेव बुद्धिसामान्यं कथ्यते वेदविज्जनः ॥१॥ (1) (During evolution) out of Prakriti, Nahat is generar ted and that is known as the intclligcncc general by the knowers of the Vedas. + Shardala Metre

·३१४
श्रीहरिवन विचरणकाव्ये
त्रयो भेदाश्च महतः सत्त्वं रजस्तमस्तथा ।
महतोऽहंकृतिर्जाता सापि गुणत्रयात्मिका ॥२॥
(2) The Mahat again generates into three forms:(1) Satva
(2) Rajas and (3) Tamas. Out of Mahat also generates Ego
(Ahamkara) which is also of three types.
कारणं स्मृतिसंकल्पो धारणं प्रति चारणम् ।
शब्दादिविषयासक्तं मनो बन्धस्य कारणम् ॥३॥
(3) Mind is the cause of Memory and Will. It is very
mobile. If it is attached to Shabda (word), Sparsha (touch), Rasa
(taste), Roopa (form), Gandha (smell) then it leads to bondage.
श्रोत्रादीनि त्वगन्तानि पञ्च ज्ञानेन्द्रियाणि च ।
कर्मेन्द्रियाणि चोक्तानि वाक्पाण्यादीनि नामतः ॥४॥
(4) Ears, touch (skin), eyes, tongue and smell are the
five organs of knowledge and speech, hands, feet, sex-organ and
excretionery organs are known as the organs of motor-action
(Karmendriyas).
आकाशवायुतेजांसि जलं पृथ्वीति पञ्चकम् ।
भूतसंशं तु विज्ञेयं श्रुतौ सम्यग् विचारतः ॥५॥
(5) Shruti (Scriptures) describes sky, air, light, water and
earth as the gross elements.
भूतानीमानि सूक्ष्माणि प्राक् तन्मात्राणि वणिराट् ।
कथितानि तथा सम्यग्दर्शने नात्र संशयः ॥६॥

·अष्टचत्वारिंशः सर्गः (6) Oh Varniraj, when these five gross elements are in their subtle form, they are known by the essences (tanmatra) and the knowledge of them is known as Darshan by the Scriptures. There is no doubt about it, गुणसाम्पत्वमस्याश्च मायाया लक्षणं स्मृतम् । अहंममत्वहेतुत्वं ब्रह्मशक्तित्वमित्यपि (7) The main charcteristic of Maya is this state of equilibrium of three Gunas (qualities;) the cause of the sense of I and mine in the body and its relations; and the power of Parabrahma, these three are the characteristics of Maya. (This maya is not that of Shankara). Maya is of the nature of gross darkness, intense desire and attachment. It can also be described as the cause of the nature of Ragghana the specific differentia because it is of the nature of maging things pleasurablem (Rajanghan dharma). सदा । चैतन्यजडरूपेण द्विविधा वर्तते श्रीकृष्णस्य परा शक्तिश्छायाज्ञानस्य सर्वतः ॥८॥ (8) This Maya behaves by assuming two forms of Consciousness (Chaitanya) and staticity (jadya) and is a shadow in all states of ignorance. It is Para Shakti (Supreme Power) of Shri Krishna. जीवानां जन्म नाशं च कारयित्री भयप्रदा । देहगेहादिके यौने हाहं मम विधायिनी ॥९॥ (9) It causes the cycle of life and death to the Jivas (Sclvcs) and ſcar among them. It also induces the sense of mine and thine in body, house as well as relatives of the Self.

·श्रीहरिवनविचरणकाव्ये
अजा तिमिररूपा सा सदसद्भावनाप्रदा ।
भगवद्ध्यानभक्त्यादौ विघ्नरूपा स्वभावतः ॥१०॥
(10) Maya is unborn. It is of the nature of Darkness, helps
in creating the divisions of good and bad propensities, by nature
it is an obstacle in concentration and devotion to the Lord.
भगवद्भक्तिहीना ये तपो-जपबताश्रयाः ।
बहवश्च पराभूताः साधका मायया ध्रुवम् ॥११॥
(11) Those who follow the path of penance by resorting to
abstinences, japa (repetition of Mantras) and control of senses
without devotion to thc Lord, they are mostly defeated in their
objective by this power of Maya.
अनन्तभक्तियोगेन परमात्मसमाश्रितान्
विहाय स्ववशीभूतानन्यान् सा कुर्वती स्थिता ।।१२।।
(12) Those who by their incessant devotion to the Lord
surrender to the Lord she cannot defeat them, but she still
remains with Jiva because of his association with worldly objects
leaving aside the pure Selves.
गीतायां भगवदुक्तिर्मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥१३॥
(13) It is said in the Gita by Lord Shri Krishna that
this my Maya is very difficult to cross, but those who take
refuge in me alone succeed in crossing beyond it.
राक्षासीमासुरों चैव प्रकृति मोहिनी श्रिताः ।
विवेकहीनमूढास्ते परियन्ति भवं भवम् ॥१४॥

·अष्टचत्वारिंशः सर्गः
(14) The man who is of the demoníac or of Asuri nature
fails to discriminate and moves about in eighty-four lakhs of
births. He does not attain liberation.
अज्ञाश्च पुरुषा वणिन् भ्रमन्ते च पुनः पुनः ।
इतरान् नाशयत्येव नेत्रहीनोन्घकानिव ॥१५॥
(15) Oh Varni Maharaj, those who are ignorant, who are
en tangled in Maya, undergo many changes and go on moving
round about. They are like blind who do not see their way
out. Those who follow them, are also led to pitfalls. They
destroy not only themselves but others also.
श्रुते दृष्टेऽपि वा भोग्ये यस्मिन् कस्मिश्च वस्तु नि ।
समीचीनत्वधीत्यागात् कामो नोदेति कहिंचित् ॥१६॥
(16) One is not attracted to a thing if he neglects his own
attraction-inducing intelligence which dcclar's immediately
anything heard or seen as “This is a good thing".
कद्रूपां नेत्रहीनां च करालां छिन्ननासिकाम् ।
नारी दृष्ट्वा युवा कोऽपि न याति तत्समीपतः ॥१७॥
(17) If a woman is there but is ferocious-looking, blind
and with nosc and cars cut, no young person goes to her even-
though overpowered by passion.
परं संव यदा सम्पर भूषणभूपिता भयेत् ।
घरेच्च शोभनां शार्टी मुखाच्छादनपूर्विकाम् ॥१८॥
तदा युवा वहिः शोभां पश्यन् याति तदन्तिफम् ।
सापितं कामिनं चारु प्रतारयति भावतः ॥१९॥

·श्रीहरिवनविचरणकाव्ये
(18-19) But if the same lady is adorned with beautiful
ornaments, has put on silken Sari and her face is covered with
it then no one notices her ugliness, he goes to her attracted
by external show, becomes attracted to her by her bewitching,
sportive gestures and thus is deceived by her (gets entangled
in her).
मुखाच्छन्नं युवा वस्त्रं यदा दूरीकरोति चेत् ।
तदा कद्रूपतां पश्या जानाति तत्प्रतारणाम् ॥२०॥
त्यक्त्वा तां धूर्ततायुक्तां सप्रतारणकामिनीम् ।
सुखं शेते गृहं गत्वा कामभोगविवजितः ॥२१॥
(20-21) But the young man when he removes the cover
from her face then he knows her as deceptive on seeing her defor-
med face and there leaving the inclination to sexual pleasures he
knows her as dcccptive and bewitching gets free from the
attractions of pleasures, goes home and sleeps happily.
तथैवेयं महामाया कद्रूपापि स्वकार्यतः ।
जीवं मोहगतं कृत्वा नाशयति न संशयः ॥२२॥
(22) So is the case with Mahamaya (the great cosmic
delusion) which is not only deformed but ferocious too but she
attracts the Jiva or the person by indulging into activities
which apparently are attractive and thus captivates him. There
is no doubt it,
जीवोऽसौ मायया बद्धो दुःखी तदाप्तितो ध्रुवम् ।
मायाया दुष्टरूपत्वं ज्ञात्वा त्यजति तां चिरम् ॥२३॥

·अष्टचत्वारिंश सर्ग
यथार्थदर्शनं वस्तुन्यनयस्यापि चिन्तनम् ।
सकल्पस्यापि कामस्य तद्वधोपाय इण्यते ॥२४॥
(23-24) But when the Jiva (Self) sees her real nature as
something fearful, he has no inclination towards attractive objects
to which his intelligence leads him, does not wish them and
leaves them (Mayic objects) and therefore, one should know
the mayıc objects as unpleasant, should meditate
upon
the
evil consequences to which it leads and thus restrain the
inclination and desires
ब्रह्मस्वरूपमाह-
शृणु ब्रह्मन् प्रवक्ष्यामि ब्रह्मरूप चिदात्मकम् ।
सत्य च सर्वग मूर्त दृश्यते ज्ञानचक्षुपा ॥२५॥
(25) Now is described the nature of Brahma Oh Brahma.
charı with Brahma form! I shall tell you the nature of Brahma,
please listen Brahma is Chidatmak (of the nature of Chit
or consciousness) It is the Truth It has access to everything.
It is in the form of a servant as of the form of all pervading,
abstract abode which can only be seen through the cyes of
knowledge
अनन्त चाविकार यन्निराकारमपि स्मृतम् ।
अखण्ड चाविनाश तद् भगवद्धाम कौतितम् ॥२६॥
(26) It (Brahma) is Infinite (Anant), formlcss, indiviable
(Akhand) unchangeable and hencc indestructible and is of the
form of Shri Hari, it is full of light, and is the highest Brahma-
dham.
निसीम सर्वदा दुखदेपरागयिजितम् ।
न कृश न च च स्यूलं नहि तय दिवानिशम् ॥२७॥

·३२०
घोहरिवनविचरणकाव्य
(27) It is without limits and is always without misery,
malice and attachment etc. It is neither weak nor it is strong.
There is neither day nor there is night. It is full of condensed
light.
चैतन्यशक्तिरीशस्य सूर्याग्न्यजप्रकाशकम् ।
रहितं कालमायाभ्यां प्रकाशात्मस्वरूपकम् ॥२८॥
(28) The Chaitanya (Consciousness) of Paramatma enlightens
the sun and the moon. It is beyond time and Maya (cosmic
illusion). The light and that which the light enlightens are his
forms (I have known this type of the form of Brahma).
Brahma is the light of the body of Parabrahma Paramatma
(Supreme Reality).
परब्रह्मस्वरूपमाह-
पुरुषोत्तमरूपेण वर्तते ब्रह्मधामनि ।
स्वालये सर्वदा पूर्णो नियन्ताऽखिलदेहिनः ।।२९।।
(29) Now is told the nature of Parabrahma:--
That which controls those who are embodied, that which is
ever perfect, that Shri Purushottama (Supreme Person) Naray-
ana resides in imperishable abode (Akshara Dhama) in
that form.
अनन्तकोटितो नित्यं ब्रह्माण्डाधीश्वरः स्मृतः ।
नकमुक्तेश्वरादीनां नियामक उदाहृतः ॥३०॥
(30) The master controller of myriads of limitless universes
(Brahmands), with infinite power and the regulator of the
liberated as well as Ishvar is that Purushottam (Supreme
Person).
मुक्तेश्वरामरप्राणिक्रिया वोक्ष्य ययातयम् ।
प्रददाति फलं तेभ्यः शुभाशुभक्रियोचितम् ॥३१॥

·अष्टचत्वारिंशः सर्गः (31) That Paramatma is the distributor of the fruits of good or bad actions according to their appropriate deserts to the liberated, Ishvaras, the gods and the human beings. निर्लेपो निर्गणोऽनन्तः स्वतन्त्रो दिव्यमूतिमान् । कल्याणकृद् गुणैर्युक्तो हनन्तैः पार्षदैः प्रभुः ॥३२॥ (32) Even though regulator, he is non-attached or nonaffected-without qualities--infinite, free absolutely, possessed of divine body, possessed of innumerable good qualities, independent, and attended by many Parshadas (door-keepers) he attends the assembly of the great liberated souls (Mahamuktas). सेव्यमानः सदा भक्त्या दिव्यसिंहासनस्थितः । वासुदेवादिमूर्तीनां विभूतीनां च कारणम् ।।३३।। (33) Sitting on the divine throne He is always worshipped with devotion. He is the basic cause of all forms of Purushottama like Parabrahma, Shri Vasudeva, Sankarshana and the Maharshis (great Rishis) like Manu and others. परमात्मा परं ब्रह्म सर्वेषां हृदये स्थितः । स्वानन्दः सत्यसंकल्पः सर्वोत्कृष्टतमो विभुः ॥३४॥ (34) The said Supreme Person or Highest Reality (Parabrahma) resides in the hearts of all as the knower of inner workings (Antaryami), hc is endowed with good thoughts, (satya sankalpas) enjoying his own form, all-pervading and best among all Jivas (Selves), Ishvaras, and the liberated Selves. सर्वपामवताराणामाविर्भावस्य कारणम् यद्भयात् पृथिवी वारि तेज आकाशमारुतौ ॥३५॥ अहंकारो महत् तत्वं प्रधानपुरुषो तथा । अक्षरो मूलपुरुषः प्रकृत्याद्याश्च शक्तयः ॥३६॥ H.-21 ·३२२ श्रीहरिवनविचरणकाये .. सूर्यश्चन्द्रः समुद्रश्च विभावसुमुखाः सुराः । यथास्थानं यथाकालं वर्तन्ते वशगाः सदा ॥३७॥ (35-37) He is the cause of all incarnations. His fear induces Prithvi, (earth) Jala (water) Teja (light), Vayu (air) Akash (sky) and the Ego (Ahamkara), the great (Mahat Tatwa), Pradhan (Original Prakriti), Purush-Prakriti (of Samkhya), Purush-Akshara and the powers like Prakriti (Nature) as well as the sun, the oceans, fire, the gods etc., attend to their respective functions and behave under his control remaining in their pre-ordained positions according to his supreme command. स्वं स्वं कार्य प्रकुर्वाणाः प्रत्यहं यमुपासते । प्रयच्छन्ति वरांस्तेन प्रेरितास्तपिता जनः ॥३८॥ (38) They work according to eternal rules and by doing so worship this Parabrahma. Gods pleased by the offerings of men bestow boons on them according to his inducements स हि सर्वेश्वरः साक्षाज्जीवकल्याणहेतवे । स्वेच्छया पृथिवीमेति धर्मगुप्त्यै दयापरः ॥३९॥ (39) Such merciful Lord of all, Paramatma Shri Hari, by his own will comes down on earth to do good to Jivas and to protect the path of duty (Dharma). यस्मिन् काले यथारूपं कार्य कर्तु क्षमं भवेत् । गृहीत्वा तादृशं दिव्यां प्राकृती कुरुते क्रियाम् ॥४०॥ (40) That Paramatma assumes an appropriate form for the specific work to be done and does all worldly as well as divine works.

·अष्टचत्वारिंश, सर्गः तत्कृतं द्विविधं कर्म निरीक्ष्य मतिमान् नरः । मायिकभावमुत्सृज्य दिव्यभावेन तं भजेत् ॥४१॥ (41) Therefore the wise, on knowing both the worldly and the divine types of works of the Lord, should abandon the mayıc (illusory) sense and with divine emotions (Bhavanas) should worship the Lord They should not think Him to be a human being. + अनेक भक्तातिविनाशनप्रभो समुद्धृतानेकविधात्मसंश्रित । दिव्यांगभासा प्रविभासयजगज् जगन्निवासान्वय ते नमो नमः ॥४२॥ (42) Oh, Redecmer of innumerable devotees from their sufferings, Lord' The Saviour of those devotees who surrender you, Oh the enlightener of the whole world by your divine will power, Oh Lord ! you inhabit all places in the world, you are inseparable (identical), of the form of Lord, I salute thee again and again इति श्रीहरिवनविचरणकाव्ये अष्टचत्वारिंशः सर्गः । End of Canto XLVIII of “The Poem of Shri Hari's Epic Journeys through the Forests » x मायाविर्भावरूपं जगदिदमुदितं ब्रह्मतत्त्वान्वितं वै ब्रह्मस्थानं परब्रह्मण इति हरिणोक्तं स्वरूपं स माव्यात् । उक्त तल्लक्षणं वै निजकृतचरणदेहवानीशदृष्ट्या जीवोऽर्काद्याः परब्रह्मसुनयसरिणः सोऽन नजेष्टदेवः ।।९६॥ + Vanshastha Metre X Sragdhara Metre ·૨૨૪ धीहरिवनविचरणकाव्ये XCVI The whole world has come out of Maya (the cosmic illusion), that Maya is identical with Brahma, Brahma is the abode of Parabrahma. These characteristics of Brahma and Parabrahma have been narrated in this Canto. Jivatma (the individual self) according his to deserts (karmas of previons birth) and by the will of the Lord assumes the body. The same Parabrahma commands the sun, moon-air-fire, ocean etc., and they behaye under his control. May such my desired deity (Ishtadeva), protect me. इति अष्टचत्वारिंशः सर्गः : END OF CANTO XLVIII :

·॥ श्रीशाय नमः ॥ नवचत्वारिंश: सगः + हरिश्चोपादानं सगुणसविशेषस्त्वभिहितो विशिष्टब्रह्माप्तिः परमपुरुषार्थश्च गदितः । सुचत्वारिंशेऽस्मिन् नवकयुजि कृष्णश्च कथितः सदा सेवा मोक्षो गुरुवरसुशस्तिनिगदिता ।।९७॥ CANTO XLIX XCVII Possessed of all the good qualities, with form and Murti (shape of the body) though separate and yet in identity with everything resides in every object and the cause sui of everything, to obtain such Shri Hari in divine form, to have Aparoksha (present before the eyes) realization of the qualified Parabrahma is itself liberation and to remain in service of that Parabrahma with divine form is the liberation called by Scriptures, Shri Hari has been described in this Canto as the propounder or upholder of this doctrine. Till he stayed in the Ashram of Shri Ramanand Swami has been described. परमात्मा परब्रह्म कृष्णशब्देन बोधितः । जवतायंवताराणां परमेश्वर एव सः ॥१॥ (1) Parabrahma (the highest Self in the form of highest Reality) is the Incarnation of all incarnations and is called Shri Krishna by name. + Sikharini Metre ·श्रीहरिवनविचरणकाव्ये . कृषिभूवाचकः शब्दो णश्च निवृत्तिवाचकः । तयोरक्यं परब्रह्म कृष्ण इत्यभिधीयते ॥२॥ (2) “Krush" root means the pain and "Na" means the remover. Hence “Krishna” means the remover of pain. The Absoulte Being (having being in everything), the Absolute Bliss is Parabrahma known by the name of Krishna. स श्रीकृष्णः परं ब्रह्म सानन्दः सर्वशक्तिकः । कर्षति जीवदुःखानि ततः कृष्ण इति प्रभुः ॥३॥ (3) This Shri Krishna is Parabrahma and is in the form of Absolute, Eternal Bliss, He is all powerful who destroys the miseries of those who surrender to Him. Karshati-harati svashritanam Bhaktanam duhkhani iti Krishna. This is how the word Krishna is constituted of the root "Krush" suffixed by the word "Na" and hence He is Parabrahma and Prabhu (Master). सूर्यः प्रकाशरूपोऽसौ यथा नाशयते तमः । सदानन्दस्वरूपश्च कृष्णो भवताहिनाशक: ॥४॥ (4) As the Sun, being of the form of light, destroys the darkness and there is not a single trace of darkness in the Sun so is the case with Shri Krishna who being the Absolute and perfect Bliss destroys the darkness of the devotees in the form of all miseries. He who destroys the miseries of the devotees, is called Krishna. बृहि व्याप्ती तथा घातोर्मनिन् प्रत्यययोजनात् । ब्रह्मेतिशब्दविज्ञेयः कृष्णो व्यापक उच्यते ॥५॥ (5) Bruh' root means that which is pervader. With 'man' as suffix it yields the word 'Brahman.' That which is all-pervading is called Brahma. As the oil pervades the oil-seed the butter (fried) or ghee pervades the curd, similarly, Shri Krishna is the pervader and hence called Parabrahma,

·नवचत्वारिश. सर्ग.
३२७
भारूपः सत्यसंकल्पेत्यादि श्रुतिषु गोचर. ।
सर्वेक्ष इति प्रोक्तः कृष्णो ब्रह्मैव तत्परम् ॥६॥
(6) "Bharoopa, Satyasankalpa, Akashatma Sarvakarma,
Sarvakamah, Sarvagandha Sarvarasah "
Because of the authority of the Vedas, the Paramatma
Shri Krishna, who is of the form of light, possessed of true
thoughts, all-pervadıng as the sky or ether, the administrator
of the fruits of actions (Karmas) possessed of all smell, all taste
and whose abode (Brahmaloka) is described by all Vedas,
"Sarya Vedah yatpadam amanantı" is Parabrahma
सविशेषं परं ब्रह्म निविशेष न हिचित् ।
तज्जगत्कारणत्वस्य सर्वज्ञत्वस्य चाश्रयः
॥७॥
(7) That which is Parabrahma, perfect Purushottam 1s
with qualification of specific particularity The qualities reside
in it as its attributes, is not without particularity (Nirvisheshatva)
because it has the qualities of creating the world (who is causa
sui of the world) and ommiscience residing into it
सत्य ज्ञानमनन्तं चेत्यादि श्रुतिषु बोपनात् ।
सत्यत्वादिरयं धर्मो ब्रह्मण्येवेति दर्शनात् ॥८॥
(8) Satyam, Jnanam, Anantam Brahma (Tast Up 2-1-1)
the meaning of this great saying of the Upanishad 15
Truth
means the abode of the quality of Truth or Being, knowledge
and infinitude etc These attributes reside in Brahma
वासस्वी कुण्डली छत्री देवदत्त इतीरिते ।
भिन्नवृत्तिनिमित्तेऽपि समानाश्रयमिप्यते
॥९॥

·३२८
श्रीहरिवनविवरणकाव्ये
(9) As is the case with Devadatta who is one and yet is
possessed of a piece of cloth, umbrella, the bowl (kamandalu)
etc. This means he is the support of various accidental quali.
ties as per nature. Similarly, the support or abode of various
qualities of truth, knowledge etc., though different as various
adjectives they reside in Parabrahma. Therefore Parabrahma
Possessed of particularity (Savishesha).
सगुणं च परं ब्रह्म निर्गुणं नैव दृश्यते ।
निर्गुणे कारणत्वं नो भवेज्जगत आत्मनः ॥१०॥
(10) That Parabrahma is with quality and not without
qualities (Nirguna) bccausc thc Self without the attributes
cannot be the cause of the world.
ज्ञाने ब्रह्मस्वरूपस्य गुणानामुपयोजनम् ।
ते च ब्रह्मस्वरूपान्तर्गता ज्ञेयाः स्वभावतः ॥११॥
(11) The attributes yield knowledge of the form of
Parabrahma and these qualities are inherent in the nature
of the object, They cannot be different or separate from the
nature of the object.
यथा लोके जने दृष्टे तदेव गुणवोधनम् ।
हृस्वत्वादि-महत्त्वादि-गुणानां च • तदैव घीः ॥१२॥
(12) When we see a person we come to know him as
small or big. They (the qualities of being big or small) arc
not separate from the individual. They are inherent in the very
person of the individual.
निर्गुणं ब्रह्म चेत्युक्तं श्रुतौ हेयगुणानुवाक् ।
छान्दोग्ये तत्प्रमाणं च निर्णीतं मुनिभिस्तथा ॥१३॥

·नवचत्वारिंशः सर्गः
(13) "Nirgunam Brahma" etc., is described in Scriptures,
as the translation of useful qualities and the negation of useless
qualities like sinfulness, old age, death-sorrowfulness, hunger
thirst. In Chhandogya Upanishad it is said "Apahata papma
vijarah". The Munis i.e. thinkers have decided that Parabrahma
is without negative qualities.
कूटस्थो नित्यं एवासी सिद्धान्ते स्वीकृतो बुधः ।
सर्वदेवकरूपेण कूटस्थो वर्तते तथा ॥१४॥
(14) The wise and learned have accepted that according to
the doctrine of the Vislistadwaita school of philosophy He is
eternal and Kutastha. Kutastha means “koot iva tish thati" that
which continues to remain the same like an envil, is known
as 'Kootastha' (unchangeable), that which remains in the same
form is known as unchangeable (Kootastha).
ननपादानहेतुत्वं ब्रह्मणो नैव जायते
विकारित्वे च कौटस्थ्यं सम्भवेन्नैव कहिंचित् ॥१५॥
(15) If Brahma (Paramatma) is considered as material cause
(Upadana Karana) that will not help for in that case
Brahma will be changeable and that which undergoes change
cannot be Kootastha. If Brahma is regarded as a material cause
its unchangeability will be destroyed, if this objection is raised,
it can be replied thus.
शरीरद्वारकं होव कारणत्वमुरीकृतम् ।
जगतः कारणं साक्षाद् ब्रह्म नैव च नैव च ॥१६॥
(16) Parabrahma is the material cause of the world
because of its body and not because of any real cause as such.
प्रधानशब्दवाच्यो यः सूक्ष्मदेहो विभोः स्मृतः ।
परिणामेपि वै तस्य कौटस्थ्यं नोपहन्यते ॥१७॥

·श्रीहरिवनविचरणकाव्ये
(17) Paramatma is possessed of subtle body in the form
of Pradhan (Prakriti) and the same Prakriti in its gross form
undergoes all changes, but the inner dweller (Antaryami) re-
mains in the same form (does not undergo any change) there-
fore the unchangeability of Paramatma (Kootastha) is not dest-
royed, it remains intact.
ब्रह्मशरीरभिन्नं यद् न भवेत् तन्मषा भवेत् ।
ब्रह्मातिरिक्तवस्तूनामभावो विद्यते सदा ॥१८॥
(18) That which is different from or separate from the
body of Brahma (Paramatma) is Musa or Mithya (impossible).
The possibility without the qualified Brahman is always negated.
..
अनन्ताश्च पदार्था ये नाना ते सन्ति भेदतः ।
तद्विशिष्टस्य चकत्वे नो दोषोद्भावनं भवेत् ॥१९॥
(19) There are innumerable Jivas (Selves) and the inani-
imat adjects and they may de found separate from Brahma
internally but the qualified Brahma is one and one only. It is
called “Prakariyadwaita" (one with second in the type).
मोक्षो दासत्वमीशस्य देहपातोत्तरं ध्रुवम् ।
जीवन्मुक्तिश्च दासत्वे परामु वितस्ततोऽधिका ॥२०॥
(20) After casting this mortal body the devotee assumes
divine form and serves the Paramatma Purushottam Bhagavan
and that is known as the highest liberation. He serves the sense
of service and becomes Bhagavat. That is liberation during
life (Jivanmukti). After death, he assumes Divine form and
behaves in utmost freedom while serving Parabrahma.
प्राकृतेन शरीरेणं दिव्यता हरियोगतः ।
जीवन्मुक्तिरतोऽस्त्यत्र निर्गुणात्मनिवेदिनाम् ॥२१॥

·नवचत्वारिंशः सर्गः
(21) Even a person with gross physical body gets divinity
by the divine association of Shri Hari. His body, senses, con-
science become divine and these devotees without quality
(Nirguna) by self-surrender, they enjoy liberation even while
living.
ननु सेवा श्ववृत्तिवे तस्मात् तां परिवर्जयेत् ।
इति चेन्नोभयेच्छक-प्रावीण्यं सेवने सदा ॥२२॥
(22) Some onc may doubt that if in the state of liberation
one has to serve the Lord, then that liberated state becomes
full of misery. Such a sclfishness like a dog should be cast asidc
and doubt should not be entertained becausc the master and
thc scrvant arc lic husband and wife who wish the same thing
and work for it and get plcasure hence the service of the Lord
is pleasurable and not painful. Scrvice means the enjoyment by
abandoning or giving away.
:
किकरास्तत्र ते नित्यं भवन्ति निरूपद्रवाः ।
प्रीतिकारितसेवायां दुःखलेशो भवेन्नहि ॥२३॥
(23) I am a servant in the imperishable abode, Akshara-
dhama. The servants who serve the Lord with this scnsc of servicc,
never experience any pain or miscry because when a service is
rendered out of limitless devotion it cannot be painful. It is the
liberation in the form of service and hence a pleasant activity.
पुरुषोतमसेया हि कतंग्या मुक्तिलन्धये ।
पुरुषोत्तमशम्दार्यों भक्तानामातिनाशकः
॥२४॥
पूरणात सादनाचंय ततोऽसौ पुरषो मतः ।
अतिशयेन चोत्कृष्ट उत्तम इप्यते नयः ॥२५॥

·श्रीहरिवनविचरणकाव्ये (24-25) Therefore those who want to attain liberation must serve the Lord Purushottama*. The name Pursuhottama means the best among those who are possessed of the bodies. इति मेऽल्पमतेनिं परब्रह्मपरं लघु । महान्तो हि विदुः साक्षाज्ञानदृष्ट्या यथातथम् ॥२६॥ (26) Oh Nilakantha Varni Maharaj, this is my little knowledge of the understanding of the form of Parabrahma because I am with limited intelligence. Only the saints with their vision of full knowledge know the real nature of Parabrahma. भवतां च तपो दृष्ट्वा शरीरं मांसजितम् । रक्तेन रहितं जानन् मन्ये मूर्ति तपोमयीम् ॥२७॥ (27) There is no flesh and blood in your body, you are great performer of penance, no human being can perform such a rigorous penance and hence You are the Lord incarnate of penance, thus r believe. तदा श्रीहरिणा चोक्तं मुक्तानन्दं वचः प्रति । भवादृशीयसाधुत्वं श्लाघेऽहं सर्वदा मुदा ॥२८॥ 28) Thereupon Shrīji Maharaj said to Shri Muktanand Swami that I always praise the goodness of the people like you and I am pleased by your such holiness. मुक्तानन्दः पुनः प्राह पूर्ण ज्ञानं न मे प्रभो । रामानन्दाभिघोऽस्माकं गुरुजानाति सर्ववित् । साम्प्रतं कच्छदेशेऽसौ वर्तते धर्मपुष्टये ॥२९॥ Purayati Bhaktakaman iti puruh/sidati-Avasadayati Bhakta virod. hinah iti sah/purushchasau iti Purushah! He who fulfills the desires of the devotees, and he, who destroys the opponents of devotees, that, who resides in animate as well as inanimate is called Purusha' (person) that which is ofhighest type is called the best. Para. brahma Purushottama Paramatma is the best among all persons and hence is called Purushottama. His devotion is itself liberation in the form of service.

·(33) I always wislı for the company of the yprat Verme my Shri Ramanand Swami in an appropriate mark, like you. The answers to your questions almvillelnirmit नवचत्वादिशः सर्गः (29) Shri Muktanand Swami again said: "Oh Lord, my knowledge is imperfect. The knower of all elements is our Guru Shri Ramanand Swami who is at present in Kutch. He knows the real. He stays at present in Kutch region to propagate and strengthen the path of righteousness. प्रतीक्ष्यागमनं तस्य भवान् वसतु वणिराट् । सुसुखं स्थानके हस्मिन् सुखदो भविता हि नः ॥३०॥ (30) Oh Brahmachariji, you may stay herc till hc returns. Your stay will be pleasant to us. महानुभावसंसर्गः कस्य नोन्नतिकारकः । रथ्याम्बु जाह्नवीसंगात् त्रिदर्शरपि वन्द्यते ॥३१॥ (31) The company of the great uplifts those who keep them. The dirty water of the road when molts with thc Ganges is revered even by the gods. गुणवज्जनसंसर्गाद् याति स्थल्पोऽपि गौरयम् । पुष्पमालानुषंगेण सूत्रं शिरसि धार्यते ॥३२॥ (32) The company of the virtuous gives credit even to those who arc low. The thrcad in the company of nowers gets on the heads of gods. : यणिनां भवतां नित्यं संग कक्षिऽहमन्यहम् । मद्गुरोर्योगतः यः स्यात् प्रदनानामुत्तरं यरम् ॥३३॥ + इतिपरमपवित्रभावयुक्न रामपिगतोष्यप्रामाम् । हरिरपि वर्मान भा अत्र समिनि दियो । + Pushpitagra Metre ·श्रीहरिवनविचरणकाव्ये (34) Thus having met Muktanand Swami who was holy righteous and possessed of the knowledge of Uddhava school, Shri Hari became happy and decided to stay in the hermitage of Shri Ramanand Swami. इति श्रीहरिवनविचरणकाव्ये नवचत्वारिंशः सर्गः । End of Canto XLIX of “The Poem of Shri Hari's Epic Journeys through the Forests.” x अस्त्येवात्र परात्मवाचकपदं कृष्णः परब्रह्मगं 'नित्यं ज्ञानमनन्त' मोशवचनं त्वास्ते विशिष्टार्थकम् । कूटस्थार्थमयाह दिव्यगुणिनं यः प्राह चैवं हरि- वैशिष्ट्यायसमक्षवेदनमहं प्रायां प्रकुर्यात् तथा ।।९८॥ XCVIII Paramatma, Parabrahma, beginningless Shri Krishna etc., the terms like these alaays connote Parabrahma (Highest Reality, Existence, Knowledge, Infinite Bliss (Satya Jnana Anantam Brahma) brahma etc., are also the connotations of the form as well as nature of Parameswar or qualified Parabrahma. The highest Lord of eternal Brahma, Parabralıma is possessed of divine qualities, thus has been described by Shri Hari. 'Oh Lord', arrange for my meeting with the present before eyes and who is the validity incarnate in Aparokshanubhuti etc., these matters are contained in this Forty-Ninth Canto. wwwww इति नववत्वारिंशः सर्गः :END OF CANTO XLIX: X Shardula Metre ·स्ततस्तेजेन्द्रोसो जगति घृतनामा विजयते ॥२॥ स्वरूपवर्णनम् स्वरूपवर्णनम् (Description of the Form) + यो वेदेषु च वैदिकेषु निगमादिष्वस्ति वयों मुहु- यो व्याख्यासु मखेषु कर्मनिवहेष्वास्ते प्रपूज्यः प्रभुः । यो हृत्स्वस्ति च सत्सु चित्सु जडिषु द्राक् सर्वसंलोचनः स श्री ब्रह्मपतिस्त्विहापि वरदः श्रीस्वामिनारायणः ॥१॥ (1) The Lord (Paramatma or the Supreme Self) who has been described in the Vedas, thc Scriptures based upon the Vedas, Nigamas and Agamas ( Pre-Vedic and Post-Vedic Scriptures), that Parabrahma in all definitions, sacrifices and the ritualistic ceremonies is considered as revered, that Parameshwar who resides in the hearts of all animate and inanimate objects, that Lord who is present before the eyes of all in a sitting posture, that very same Lord of Shri Akshara Brahma ( Aksharabrahma. dhipati ), Shri Swaminarayana Himself manifests (resides ) in this poem also. x अकेपुवादेशीसहसहजयुक्तं शुभपदं जयोमंजज्ञाानौनगमशनिभा यत्र सुलभा । शुभैः सद्भिः सार्क सुखदशुभकार्ये रतति- (2) A-Ayodhyaprasadji Ke-Keshavaprasadji Pu-Purushottamprasadji Bra—Brahmanand Swami Ga--Gopalanand Swami Ma-Magniram (Deviwala) Sha-Shatanand Swami Ni-Nityanand Swami Bha-Bhagavadanand Swami Va-Vasudevprasadji De--Devendraprasadji + Shardula Metre X Shikharini Metre ·श्रीहरिवनविचरणकाव्ये Ja--Accomplished (Siddha) Brahmanand Swami from birth Yo-Accomplished by yoga Gopalanand Swami Man--Accomplished by Magniram (Deviwala) Mantra Ja-Accomplished by Shatanand Swami Japa Jna-Accomplished by Nityanand Swami Knowledge Au-Accomplished by Bhagvadanand Swami herbs (2) May the brilliant liead of the Acharyas, Shri Tejendraprasadji who adorns the religious throne of parama pujya (highly adorable) Acharya Maharaja Shri Ayodhya prasadji, Keshavaprasadji, Vasudeva prasadji, Devendra prasadji and other great Acharyas as well as Parabrahma Purushottama Shriji Maharaj who has adorned the seat of Acharayas, and the throne which has been highly revered by highly adorable Sadguru Shri Brahmanand Swanı, he who is respected by many holy saints; who always gives happiness, who always works with love and devotion to Shriji Maharaj and brings peace to every human being and every Haribhakta, attain victory in this world. I should have described the great persons like King among the Acharyas, Shri Ayodhyaprasadji Maharaj and others but I shall here describe only the King among Acharayas, Shri Vasudeva prasadji because Shri Vasudeva prasadji was my Dikshaguru the guide who initiated me and put in great effort at educating me. He preached Sanatana Dharma. He discussed with learned scholars of Benares and other place and explained as well as worked for the good of people for usefulness of Sanatana Dharma. He was without any ego even though on the throne of Acharaya. He adorned the position of Acharya by preaching thousands in Muli and Ahmedabad. When he came to Bhuja, ·३३७ स्वरूपवणनम् lic delivered his discourse in chastc Sa skri. for two louis at the insisterce of the Maharaja of Kutcha Shri Khengar B11? Ihc hing of hutchin becımc pleased, ir vited him to occupy the kingly throng and lic took scat on 1 chur He then said that the religious school and country can only be uplifted by such 1 personality as Acharay?

·३३० श्रीहरिवनविचरणकाध्ये गोपालचरणेनेदं गोपालचरणेरितम् । गोपालचरणादाप्तं गोपालचरणेपितम् ॥३॥ (3) This "Shri Hariyanavicharana” havya (poem) is insa pired by Shri Krishna Bhagavan (Lord) and has been composed by his grace. I, Shri Gopalcharan Shastri, dedicate this at the lotus feet of Shri Parabrahma Purushottama Shri Krishna Bhagasan (Shri Ghanashyam Bhagavan) and feel citremely 2clieved in my inward self. गोपालचरणः शास्त्री गोपालचरणं स्मरन् । गोपालचरणादाप्तां भाषाटीका व्यधामहम् ।।४।। (4) This translation in Gujarati language (Gurjar Bhashanuvad) has been rendered by me Shri Gopalcharan Shastri as if directly reccived fiom Shriji Maharaj at the swcet mcmory of tlic holy fcct of Ghanshyam Maharaj, Shu Krishna incarnate. वेदनेत्र रवनेत्रासदे वैक्रमे फाल्गने सिते । पञ्चम्यां पूर्णता प्राप्त पुस्तकं चैतबद्भतम् ॥५॥ (5) The uniquc (wonderful) book has been completed on the fifth day of thc bright half of Falguna month of Samvat year 20244. इति हरिवनविचरणकाव्यम् ॥ End of "The Poem of Shri Hari's Epic Journcys through the forests." इति श्रीहरिवनविचरणकाव्यम् । END OF THE POLNI OF SHRI HARI'S [PIC JOURNEYS THROUGH THE FORESTS