Bhakti Shatak

Hundred Gems of Divine Love

Composed by Jagadguru Shree Kripaluji Maharaj

©Jagadguru Kripalu Parishat

1
Bhakti Shatak is one of Shree Maharajji’s principle writings,
with hundred golden couplets that reveal the greatest secrets
of the Vedas and Upanishads, along with the Bhagavad Gita,
Bhagavatham, and writings of great rasik saints.

2
 ब्रज रस मानसरोवर, भक्ति शतक यह मोर।
पाठक जन बनी हंस जनु, बिहरहु प्रेम विभोर॥
Braja rasa mānasarovara, bhakti shatak yaha mora
Pāthaka jana banī hansa janu, biharahu prem vibhora
This book, my Bhakti Shatak, is a veritable divine lake filled with the
nectarine divine love bliss of Shree Krishna. The fortunate readers are
invited to be like swans at the lake and relish this sweet nectar.

अद्वितीय इक तत्व है, राधा तत्व प्रधान।

याको दूजो रूप है, स्वयं कृ ष्ण भगवान॥ 1॥
advitiya ika tatva hai, rādhā tattva pradhāna
yako dūjo rūpa hai, svayam krishna bhagavān
There is only one ultimate Supreme Entity, and Shree Radha is its prominent
aspect. In fact, the Supreme Lord Shree Krishna (who descended upon the
Earth at the end of Dwapar Yug) is Radha’s other inseparable form.

जोइ राधा सोइ कृ ष्ण हैैं, इन मेें भेद न मान।

इक हैैंँ ह्लादिनी शक्ति अरु, शक्तिमान इक जान॥ 2॥
joi rādhā soi krishna haiṅ , ina meṅ bheda na māna
ika haiṅ hlādini shakti aru, shaktimāna ika jāna
Shree Krishna is the inseparable form of Shree Radha and Shree Radha is
the inseparable form of Shree Krishna. Shree Radha is the hladini shakti
(bliss potency) and Shree Krishna is the omnipotent.

शक्तिमान की शक्तियाँ, अगनित यदपि बखान।

तिन महँ ‘माया, ‘जीव, अरु ‘परा’, त्रिशक्ति प्रधान॥ 3॥
shaktimāna ki shaktiyāṅ, aganita yadapi bakhāna
tina mahaṅ ‘māyā’, ‘jīva’, aru ‘parā’, trishakti pradhāna
Lord Krishna possesses innumerable powers, out of which three are main:
Maya, Jiva and Pară shakti.

जीव तटस्था शक्ति पर, माया कर अधिकार।

वस्तुतस्तु यह दास है, स्वामी नं दकु मार॥ 4॥
jīva taṭastha shakti para, māyā kara adhikāra
vastutastu yaha dāsa hai, svāmī nandakumāra
Jīva Shakti is God’s marginal power, which has been overpowered by
insentient Maya since time immemorial. Yet, its true nature is
servitude to its Master, Lord Shree Krishna.
3
 कृ ष्ण बहिर््ममुख जीव कहँ , माया करति अधीन।
ताते भूल्यो आपु कहँ , बन्यो विषय-रस-मीन॥ 5॥
krishna bahirmukha jīva kahaṅ, māyā karati adhīna
tāte bhūlyo āpu kahaṅ, banyo vishaya-rasa-mīna
The individual soul has turned away from the Supreme Lord since time
immemorial. Hence, Maya has overpowered it. As a consequence, having
forgotten its original self, the Jiva is identifying itself with the body and has
become attached to material objects.

अंतरंग है परा जो, सर््व समर््थ कहाय।

अति विचित्र गति परा की, मायापतिहुुँ नचाय॥ 6॥
antaranga hai parā jo, sarva samartha kahāya
ati vichitra gati parā kī, māyāpatihum nachāya
Shree Krishna’s Yogamaya power is all powerful and makes the impossible
possible. The Pară Shakti (Yogamaya) is so amazing that it causes to dance
even the Supreme Lord, who is the Master of Maya.

माया है जड़ शक्ति पै, ज्ञानिहुुँ पार न पाय।

याको कारन स्वयं हरि, याको प्रेरक आय॥ 7॥
māyā hai jaṛa shakti pai, jñānihum pāra na pāya
yāko kārana svayam hari, yako preraka āya
In reality, Maya is an insentient power, yet it cannot be conquered by even
the greatest people of knowledge. The main reason is that the power
belongs to Shree Krishna Himself, and it works through His inspiration.

कर््म, योग अरु ज्ञान सब, साधन यदपि बखान।

पै बिनु भक्ति सबै जनु, मृतक देह बिनु प्रान॥ 8॥
karma, yoga aru jñāna saba, sādhana yadapi bakhāna
pai binu bhakti sabai janu, mritaka deha binu prāna
Although karm, yog and jñāna are described in the scriptures as
paths of sadhana, yet without bhakti, all these means of
spiritual practice are like a body without life.

प्रथम साधना भक्ति करु, तब मन निर््मल होय।

मिलइ विशुद्धा भक्ति तब, गुरु अनुकंपा तोय॥ 9॥
prathama sādhanā bhakti karu, taba mana nirmala hoya
milai vishuddhā bhakti taba, guru anukampā toya
4
 One should practice preparatory devotion, which
will result in purification of the mind. Thereafter, one will receive
pure divine love, through the grace of a spiritual master.

सब साधन जनु देह सम, रूपध्यान जनु प्रान।

खात गीध अरु स्वान जनु, कामादिक शव मान॥ 10॥
saba sādhana janu deha sama, rūpadhyāna janu prāna
khāta gīdha aru svāna janu, kāmādika śhava māna
All the means of sadhana are like the body, while roop dhyan
(meditation on the divine form of God) is the life-air.
As a body without life-airs is eaten by dogs and vultures, similarly
sadhana without roop dhyan is eaten by lust, greed, etc.

ु दोउ नहि,ं अस उर धरि ले ज्ञान।

जग महँ सुख दख
सुख माने दख
ु मिलत है, सुख न जगत महँ मान ॥ 11॥
jaga mahaṅ sukha dukha dou nahiṅ, asa ura dhari le jñāna
sukha māne dukha milata hai, sukha na jagata mahaṅ māna
Make a firm resolve that there is neither true happiness nor sorrow in the
material world. Expectation of happiness leads to the experience of sorrow.
Hence, do not contemplate happiness anywhere in the world.

जग विराग हो तितनोइ, जितनोइ हरि अनुराग।

तब हो हरि अनुराग जब, गुरु चरनन मन लाग॥ 12॥
jaga virāga ho titanoi, jitanoi hari anurāga
taba ho hari anurāga jaba, guru charanana mana lāga
The degree of one’s detachment from the world is directly proportional to
the intensity of one’s attachment to God. And this attachment develops
when the mind gets devoted to the lotus feet of the Guru.

जग सों विमुख होय जब, साँचो सदगु् रु पाय।

करत सतत सतसं ग तब, हरि सनमुख ह्वै जाय॥ 13॥
jaga soṅ vimukha hoya jaba, sāṅcho sadguru pāya
karata satata satasanga taba, hari sanamukha hvai jāya
Detachment from the world develops when one attains a genuine Guru.
Then, through constant association with the Guru,
one comes face-to face with God.

5
 हरि अनुराग विराग जग, आपुहिं आपु न होय।
मन ते भजन किये बिना, भक्ति न पावे कोय॥ 14॥
hari anurāga virāga jaga, āpuhiṅ āpu na hoya
mana te bhajana kiye binā, bhakti na pāve koya
Detachment from the world and attachment to Shree Krishna
do not come automatically. No one can attain pure devotion
without engaging the mind in sadhana.

साँचो दास न कबहुुँ चह, पाँचहुुँ मुक्ति बलाय।

चहइ युगल सेवा सदा, तिन सुख सुखी सदाय॥ 15॥
saṅcho dāsa na kabahum chaha, pāmchahum mukti balāya
chahai yugala sevā sadā, tina sukha sukhi sadāya
A true servant of the Lord never desires any of the five kinds of liberation.
Such a person only desires service to Shree Radha Krishna
and is ever happy in their happiness.

जो स्वामी सों चहइ कछु , सो नहिं दास कहाय।

सोउ स्वामी न कहाय जो, दासहिं आस लगाय॥ 16॥
jo svāmī soṅ chahai kachhu, so nahiṅ dāsa kahāya
sou svāmi na kahāya jo, dāsahim āsa lagāya
The servant who expects anything from his master is not a true servant.
In the same way, the master who expects anything from his servant
is not a true master.

हरि को नाम रूप गुन, हरिजन नित्य निवास।

सबै एक हरि रूप हैैं, सब मेें सबको वास॥ 17॥
hari ko nāma rūpa guna, harijana nitya nivāsa
sabai eka hari rūpa haiṅ , saba meṅ sabako vāsa
The Names, Forms, Attributes, Abodes, Pastimes, and
devotees of God are all non-different from Him.
They all reside in each other and are one with Him.

सबै शक्ति हैैं नाम मेें, मन! निशिदिन आराध।

पै नहिं शक्तिन लाभ तिन, किये नाम अपराध॥ 18॥
sabai shakti haiṅ nāma meṅ, mana! nishidina ārādha
pai nahiṅ shaktina lābha tina, kiye nāma aparādha

6
 O mind! Constantly chant the names of the Lord,
which contain all His powers. But remember, one who commits
a transgression toward the Holy Name cannot derive
any benefit from these powers.

बं धन और मोक्ष का, कारण मनहि बखान।

याते कौनिउ भक्ति करु, करु मन ते हरिध्यान॥ 19॥
bandhana aura moksha kā, kārana manahi bakhāna
yāte kauniu bhakti karu, karu mana te haridhyāna
The mind alone is the cause of bondage and liberation. Therefore,
\the absorption of the mind is necessary in whatever form of devotion
one practices.

राम नाम सब सत्य कह, जब लौ ँ जात मसान।

लौटत ही पुनि जगत कहँ , सत्य मान धनि ज्ञान॥ 20॥
rāma nāma saba satya kaha, jaba laum jāta masāna
lauṭata hī puni jagata kahaṅ, satya māna dhani jñāna
While going to the cremation ground for a funeral, the people in the
procession proclaim that the Name of God is the truth.
But after returning from the funeral, they again consider the world to
be the truth. Such is their ephemeral knowledge!

तीन रूप श्रीकृ ष्ण को, वेदव्यास बताय।

ब्रह्म और परमात्मा, अरु भगवान कहाय॥ 21॥
tīna rūpa shrikrishna ko, vedavyāsa batāya
brahma aura paramātmā, aru bhagavāna kahāya
According to Ved Vyas, the Supreme Lord Krishna has three aspects to
His personality: Brahman, Paramatma and Bhagavan.

सर््वशक्ति सं पन्न हो, शक्ति विकास न होय।

सत चित आनँ द रूप जो, ब्रह्म कहावे सोय॥ 22॥
sarvashakti sampanna ho, shakti vikāsa na hoya
sata chita ānamda rūpa jo, brahma kahāve soya
Brahman is the formless, all-pervading aspect of the Supreme Entity,
in which all the powers of God are present but remain latent.
It merely manifests the qualities of eternality, knowledge, and bliss.

7
 सर््वशक्ति सं युक्त हो, नाम रूप गुण होय।
लीला परिकर रहित हो, परमात्मा है सोय॥ 23॥
sarvashakti saṅyukta ho, nāma rūpa guna hoya
līlā parikara rahita ho, paramātmā hai soya
Paramatma is the aspect of the Supreme Being which is endowed with a
Divine Form, Name, and Attributes but has no Associates or Pastimes.

सर््वशक्ति प्राकट्य हो, लीला विविध प्रकार।

विहरत परिकर सं ग जो, तेहि भगवान पुकार॥ 24॥
sarvashakti prākaṭya ho, līlā vividha prakāra
viharata parikara sanga jo, tehi bhagāvana pukāra
Bhagavan is the aspect of the Supreme Entity in which He reveals
all His powers. Manifesting in the personal form,
He performs various pastimes with his devotees.

ब्रह्म-प्राप्ति-पथ ज्ञान है, परमात्मा-पथ योग।

कृ ष्ण-प्राप्ति-पथ भक्ति है, अधिकारी सब लोग॥ 25॥
brahma-prāpti-patha jñāna hai, paramātmā-patha yoga
krishna-prāpti-patha bhakti hai, adhikāri saba loga
Jñana Yog is the path to realize Brahman and Ashtang Yog is the path to
attain Paramatma. The Supreme Divine Personality, Shree Krishna is
attained only through Bhakti Yog and everyone is eligible for it.

ज्ञानी अरु योगी लहैैं, निज स्वरूप को ज्ञान।

हरिस्वरूप जाने नहि,ं माया माहिं भुलान॥ 26॥
jñānī aru yogī lahaiṅ , nija svarupa ko jñāna
hari svarūpa jāne nahīṅ, māyā mahiṅ bhulāna
Without devotion, the jñānī (person of knowledge) and yogi (practitioner
of ashtang yog) attain only knowledge of the self. Not possessing knowledge
of God, they are unable to liberate themselves from Maya.

ज्ञानी अरु योगी जबै, कृ ष्ण-भक्ति उर आन।

कृ ष्ण कृ पा ते ही तबै, पावे ब्रह्म ज्ञान॥ 27॥
jñānī aru yogī jabai, krishna-bhakti ura āna
krishna kripā te hī tabai, pāve brahma jñāna

8
 When the jñānī and the yogi practice devotion to Lord Krishna,
they are blessed with His grace, and then they attain
knowledge of the Supreme Lord.

कोटिन ज्ञानिन मध्य कोउ, प्रेम-सुधा-रस पाय।

जिमि सनकादि शुकादि मन, ब्रज-रस रहे डुबाय॥ 28॥
koṭina jñānina madhya kou, prema-sudhā-rasa pāya
jimi sanakādi śhukādi mana, braja-rasa rahe dubāya
Only one amongst millions of jñānis is fortunate enough to attain the
nectarine bliss of pure divine love. For example, Shukadev and the four
Kumaras were some of the fortunate few whose minds got immersed
in the divine love bliss of God.

कृ ष्ण-कृ पा बिनु जाय नहि,ं माया अति बलवान।

शरणागत पर हो कृ पा, यह गीता को ज्ञान॥ 29॥
krishna-kripā binu jāya nahiṅ, māyā ati balavāna
sharaṇāgata para ho kripā, yaha gītā ko jñāna
The essence of the philosophy of the Bhagavad Gita is that no one can be
liberated from the clutches of powerful Maya without Shree Krishna’s grace,
and that grace is bestowed only when the soul surrenders to Him.

जिमि हो शीत निवृत्त तिन, जिन ढिग अगिनि सिधार।

तिमि हो कृ पा तिनहिं जिन, मन जाये हरि द्वार॥ 30॥
jimi ho shīta nivritta tina, jina dhiga agini sidhāra
timi ho kripā tinahiṅ jina, mana jāye hari dvāra
The closer one moves toward a fire, the warmer one feels. In the same way,
the more one surrenders to God, the more grace one receives.

मन! मैैं को मत छोड़ तू , दास जोड़ दे और।

मेरा भी रख साथ मेें, सो रसिकन सिरमौर॥ 31॥
mana! maiṅ ko mata chhora tū, dāsa jora de aura
merā bhi rakha sātha meṅ, so rasikana siramaura
O mind! There is no need to renounce the sense of self i.e., “I”.
Constantly link the “I” with “My”, associating the “My” with your master,
Shree Krishna, and the “I” as His servant.

9
 समुझ! समुझ सों श्याम को, समुझ सका नहिं कोय।
समुझ मिलइ जब श्याम की, समुझ सकै बस सोय॥ 32॥
samujha! samujha soṅ shyāma ko, samujha sakā nahiṅ koya
samujha milai jaba shyāma kī, samujha sakai basa soya
O intellect! Know for certain that it is impossible to understand Shree
Krishna through your limited ability. Only one whom Lord Krishna blesses
with a divine intellect can understand Him.

श्याम समुझ से श्याम को, समुझ सके सब कोय।

श्याम समुझ तब मिलइ जब, समुझ समर्पित होय॥ 33॥
shyāma samujha se shyāma ko, samujha sake saba koya
shyāma samujha taba milai jaba, samujha samarpita hoya
Anyone who receives Shree Krishna’s divine intellect can understand Him.
But that divine intellect is bestowed only when we surrender
our material intellect at His lotus feet.

जैसे प्राकृ त देह की, आत्मा ‘जीव’, बखान।

ऐसे ही या जीव की, आत्मा ‘श्याम’, सुजान॥ 34॥
jaise prākrita deha kī, ātmā ‘jīva, bakhāna
aise hī yā jīva kī, ātmā ‘śhyāma, sujāna
Just as the soul resides in the material body, in the same way
Shree Krishna, the Supreme Soul, is the Soul of the soul itself
and the individual soul is the body of the Supreme Soul.

सत्य अहिस ं ा आदि मन! बिनु हरिभजन न पाय।

जल ते घृत निकले नहीं, कोटिन करिय उपाय॥ 35॥
satya ahinsā ādi mana! binu haribhajana na pāya
jala te ghrita nikale nahīṅ, kotina kariya upāya
O mind! Just as it is impossible to extract clarified butter out of water,
no matter how hard one tries, in the same way it is equally impossible o
develop Godly qualities such as truth, non-violence, charity, etc.
without devotion to Shree Krishna.

मन माया ते ही बन्यो, माया ते सं सार।

याते मन भावत सदा, यह सं सार असार॥ 36॥
mana māyā te hī banyo, māyā te saṅsāra
yāte mana bhāvata sadā, yaha saṅsāra asāra

10
 The mind is a product of Maya and the material world is also
created from Maya, Therefore, the mind is naturally drawn
to the material world.

कोउ कह तजु सब काम कोउ, कह भजु सुं दर श्याम।

हौ ं कह दोउ इक सं ग करु, तब हो पूरन काम॥ 37॥
kou kaha taju saba kāma kou, kaha bhaju sundara shyāma
hauṅ kaha dou ika sanga karu,taba ho pūrana kama
Some persons claim that all desires should be renounced, while others say
that you should only practice devotion to Lord Krishna. In my opinion,
both are naive. Actually, renunciation of worldly desires and development
of love for Shree Krishna should be done simultaneously.

काम क्रोध मद लोभ कहं, मन मूरख! मत छोड़।

रसिक शिरोमणि श्याम ढिग, दे इन को मुख मोड़॥ 38॥
kāma krodha mada lobha kahaṅ, mana mūrakha! mata chhora
rasika shiromani shyāma dhiga, de ina ko mukha mora
O foolish mind! Do not bother to leave anger, passion, and greed. Instead,
divert them all toward Shree Krishna, who is the crest-jewel of the rasiks.

सब साधन सं पन्न कहँ , पूछत सब सं सार।

साधनहीन प्रपन्न कहँ , पूछत नं दकु मार॥ 39॥
saba sādhana sampanna kahaṅ, pūchhata saba saṅsāra
sādhanahīna prapanna kahaṅ, pūchhata nandakumāra
The world runs after those who possess the support of material opulences.
However, Shree Krishna loves those who have no other support
and are completely surrendered to Him.

‘मैैं’ ‘मेरा’, दोनों बहे, ज्ञानिन ज्ञान मझार।

‘मैैंँ’ ‘मेरा’, दोनों रहे, प्रेमिन के दरबार॥ 40॥
‘maiṅ’ ‘merā’, donoṅ bahe, jñānina jñāna majhāra
‘maiṅ’ ‘merā’, donoṅ rahe, premina ke darabāra
The path of knowledge aims at permanently destroying the feeling of
duality, i.e. “I” and “mine”. On the other hand, the path of devotion
aims at perpetuating the feeling that “I am the servant”
and “My Master is Shree Krishna.”

11
 देशकाल नहिं नियम कछु , नहिं कछु शिष्टाचार।
सरल हृदय नहिं छल कपट, प्रेमपं थ बलिहार ॥ 41॥
deśhakāla nahiṅ niyama kachhu, nahiṅ kachhu shishṭāchara
sarala hridaya nahiṅ chhala kapaṭa, premapantha balihāra
The path of devotion is free from all conditions of time, place, rituals,
etiquettes etc. All that is required is to love Shree Krishna selflessly
with a pure heart.

‘जिवु’ ‘माया’, दइु शक्ति हैैं, शक्तिमान भगवान।

शक्तिहिं भेद अभेद भी, शक्तिमान ते जान॥ 42॥
‘jivu’ ‘māyā’ dui shakti haiṅ, shaktimana bhagavāna
shaktihiṅ bheda abheda bhī, shaktimāna te jāna
Both maya and jiva are energies of God. These energies and their
energetic, the Supreme Lord, are simultaneously distinct
as well as one with each other.

आत्मा बिच परमात्मा, करत निवास सदाय।

याते कहुुँ कहुुँ आत्मा, परमात्मा कहलाय॥ 43॥
ātmā bicha paramātmā, karata nivāsa sadāya
yāte kahuṅ kahuṅ ātmā, paramātmā kahalāya
The Supreme Soul always resides in the individual soul.
That is why the scriptures sometimes refer to the individual soul
as the Supreme Soul (Paramatma).

लखत रहत नित भक्ति मुख, कर््म, योग, अरु ज्ञान।

अति स्वतं त्र है भक्ति पथ, वेद पुरान बखान॥ 44॥
lakhata rahata nita bhakti mukha, karma, yoga aru jñāna
ati svatantra hai bhakti patha, veda purāna bakhāna
The paths of karm, jñāna and ashtang yog require the addition of
bhakti for their completion. However, according to the scriptures,
bhakti is completely independent and does not need
the support of any other means.

ब्रह्मलोक पर्यंत सुख, अरु मुक्तिहुुँ सुख त्याग।

तबै धरहु पग प्रेम पथ, नहिं लगि जैहैैं दाग॥ 45॥
brahmaloka paryanta sukha, aru muktihuṅ sukha tyāga
tabai dharahu paga prema patha, nahiṅ lagi jaihaiṅ dāga

12
 First, abandon all desires up to the abode of Brahma,
as well as the desire for the five kinds of liberation,
and then step onto the path of divine love.
Else, the good name of divine love will be tarnished.

सेवक सेवा ही चहइ, सेव्य श्याम रुचि जान।

तिन सुख महँ रह सुखी नित, उर न कामना आन॥ 46॥
sevaka sevā hī chahai, sevya shyāma ruchi jāna
tina sukha mahaṅ raha sukhī nita, ura na kāmanā āna
True servants only desire to serve their Supreme Master, Shree Krishna.
That service is also done according to their Master’s likings.
They consider their Master’s happiness as their own, and
do not permit any desire for self-happiness to enter their hearts.

ज्ञान बिना हो भगति पै, भगति बिना नहिं ज्ञान।

भगति बिना हो ज्ञान जो, लावत उर अभिमान॥ 47॥
jñāna bina ho bhagati pai, bhagati bina nahīṅ jñāna
bhagati binā ho jñāna jo, lāvata ura abhimāna
One can cultivate devotion without possessing thorough knowledge.
But one cannot cultivate knowledge without devotion,
as knowledge without devotion leads only to pride.

बिनु हरि कृ पा न जाति यह, माया अति बलवान।

ज्ञानिन ब्रह्म न कछु कर, पुनि किमि कर कल्यान॥ 48॥
binu hari kripā na jāti yaha, māyā ati balavāna
jñānina brahma na kachhu kara, puni kimi kara kalyāna
One cannot be free from the clutches of Maya, which is exceedingly power-
ful, without the grace of Shree Krishna. Even jñānīs (practitioners of jñāna
yog) need the grace of Lord Krishna as the Impersonal Brahman they
worship does not perform actions, and so cannot unfetter them from Maya.

बिनु हरि कृ पा न पाइ सक, ज्ञानिहुुँ ब्रह्म ज्ञान।

ब्रह्म अकर््तता वेद कह, सोचहु मनहिं सुजान॥ 49॥
binu hari kripā na pāi saka, jñānihum brahma jñāna
brahma akartā veda kaha, sochahu manahiṅ sujāna
The jñānīs (practitioners of jñāna yog) who worship the impersonal
Brahman also require the grace of the personal form of God for attaining
knowledge of the absolute truth. They ought to reach this conclusion by
contemplation on the statement of the Vedas that
13
 the Impersonal Brahman is actionless, and hence
cannot grace them with divine knowledge.

सं त सं ग सत्सं ग करु, तिन सेवहु दिन रात।

श्रद्धा, रति, अरु भक्ति सब, आपुहिं तेहि मिलि जात॥ 50॥
santa sanga satsanga karu, tina sevahu dina rāta
shraddhā, rati, aru bhakti saba, āpuhiṅ tehi mili jāta
Constant association with saints, and service to them, automatically leads
to the attainment of faith, love and devotion, in that order.

ब्रह्म वृहत्वात् अस बड़़ा, जाको आदि न अंत।

बड़़ा वृं हृ णत्वात् अस, औरन करे अनं त॥ 51॥
brahma vrihatvāt asa baḍā, jāko ādi na anta
baḍā vringhanatvāt asa, aurana kare ananta
The word Brahman has two connotations:
Vrihatvāt Brahm – “So big that it is without beginning or end.”
Vringhanatvāt Brahm – “One who also makes others infinitely big.”

ब्रह्म एक मधु रूप है, एक भ्रमर उनमान।

एक रूप रस देत है, एक आपु कर पान॥ 52॥
brahma eka madhu rūpa hai, eka bhramara unamāna
eka rupa rasa deta hai, eka āpu kara pāna
The Supreme Entity has two forms. One can be compared to honey and the
other to a bee. One form gives the nectar of divine bliss and the other form
enjoys this nectar.

करन चहत आलिगं न, आपुहिं आप निहार।

जन-मन-मोहन ही नहीं, निज मन-मोहन हार॥ 53॥
karana chahata ālingana, āpuhiṅ āp nihāra
jana-mana-mohana hī nahiṅ, nija mana-mohana hära
Shree Krishna is so immensely attractive that even He desires to embrace
His beautiful form. Thus, Lord Krishna’s beauty not only captivates the
devotees, but even captivates Him.

चितवत चित करषत जिते, चित समाधि महँ लाय।

औरन की का बात कह, शिव गोपी तनु पाय॥ 54॥
chitavata chita karashata jite, chita samādhi mahaṅ lāya
aurana kī kā bāta kaha, shiva gopī tanu pāya
14
 Just one loving glance from Lord Krishna captivates the minds
of even self-realized souls who are situated in samadhi. What is the
need of mentioning others when Lord Shiv himself got irresistibly drawn to
Shree Krishna, and took the form of a gopi (to participate in His pastimes).

सृष्टि पूर््व हरि देखत, सोचत मृदु मुसकात।

सगुण रूप साकार नित, वेद विदित विख्यात॥ 55॥
srishti purva hari dekhata, sochata mridu musakāta
saguna rūpa sākāra nita, veda vidita vikhyāta
The Vedas say that the Supreme Personality saw, thought and smiled
before this creation was manifested. This obviously implies that the
personal form of God exists eternally.

कारन हरि अवतार को, कृ पा अकारन जान।

अपर जिते कारन कहे, तिनहिं गौण करि मान॥ 56॥
kārana hari avatāra ko, kripā akārana jāna
apara jite karana kahe, tinahiṅ gauna kari māna
The primary reason for the descension of the Supreme Personality upon
Earth is to shower causeless mercy upon individual souls. Consider all
other reasons that are mentioned for God’s avatar as secondary.

हरि हरिजन के कार््य को, कारण कछु न लखाय।

पर उपकार स्वभाव वश, करत कार््य जग आय॥ 57॥
hari harijana ke kārya ko, kāraṇa kachhu na lakhāya
para upakāra svabhāva vasha, karata kārya jaga āya
There is no reason behind the actions of God and the saints, other than the
welfare of humankind. Driven by their intrinsic nature to act for the welfare
of others, they descend in the world and perform works.

हरि हरिजन के आचरन, मायामय मत जान।

उनके चरित अलौकिक, माया क्रीड़़ा मान॥ 58॥
hari harijana ke ācharana, māyāmaya mata jāna
unake charita alaukika, māyā krīḍā māna
The actions of God and His devotees must never be considered as
material. Their works are divine because they are performed
through Yogamaya, which is a divine energy of God.

15
 हरि हरिजन के अटपटे, चरित न बुधि लखि पाय।
अति विचित्र गति दहुु ुँ न की, रसिकहिं समुझि सकाय॥ 59॥
hari harijana ke aṭapaṭe, charita na budhi lakhi pāya
ati vichitra gati duhuṅ kī, rasikahiṅ samujhi sakāya
The actions of God and the saints cannot be understood even by the
greatest intellectuals, for Their intentions are unfathomable.
It is only saints of their stature who can comprehend Their actions.

दइु माया इक विद्या, अपर अविद्या तात।

जाति अविद्या ज्ञान ते, विद्या भक्तिहिं जात॥ 60॥
dui māyā ika vidyā, apara avidyā tāta
jāti avidyā jñāna te, vidyā bhaktihiṅ jāta
The material potency, Maya, is of two kinds. One is vidyā and the other
is avidyā. Knowledge (jñāna) can dispel avidyā Maya but
vidyā Maya can only be dispelled through bhakti.

ज्ञान मरै दै मुक्ति पद, कर््म मरै दै स्वर््ग।

अमर रहै इक भक्ति ही, चह न स्वर््ग अपवर््ग॥ 61॥
jñāna marai dai mukti pada, karma marai dai svarga
amara rahai ika bhakti hī, chaha na svarga apavarga
Jñana leads to liberation and ends there. Karm leads to the celestial abodes
and is itself exhausted. Bhakti on the other hand, remains forever.
Such bhakti is devoid of the desire for celestial abodes and liberation.

पं च तत्व अरु अहं का, भेदन करि दे ज्ञान।

पै बिनु भक्ति न करि सके , भेदन प्रकृ ति महान॥ 62॥
pañcha tatva aru aham kā, bhedana kari de jñāna
pai binu bhakti na kari sake, bhedana prakriti mahāna
The path of jñāna yog can make one transcend the 5 elements (Earth, Wa-
ter, Fire, Air and Ether) and Ego (sense of ‘I’) with the help of knowledge.
However, without the help of devotion, it cannot take one beyond mahān
and prakriti.

अति विरक्त कहँ ज्ञान है, अति आसक्तिहिं कर््म।

जीवमात्र कहँ भक्ति है, यह अधिकारी मर््म॥ 63॥
ati virakta kahaṅ jñāna hai, ati āsaktahiṅ karma
jivāmatra kahaṅ bhakti hai, yaha adhikārī marma
Only one who is extremely detached from the world is eligible to
16
 follow the path of knowledge. One who is too attached to
the world should follow the path of action, but the path of devotion
is open to everyone. This is the secret of eligibility for the three paths.

कर््म, ज्ञान अरु योग को, जो भी फल श्रुति गाय।

अनायास बिनु माँगे, भगत सकल फल पाय॥ 64॥
karma, jñāna aru yoga ko, jo bhi phala shruti gāya
anāyāsa binu māṅge, bhagata sakala phala pāya
Whatever rewards the scriptures mentioned as accruing through the paths
of karm, jñāna and yog, can all be attained by a devotee, even without asking.

सकल धर््म को मूल हैैं, एक कृ ष्ण भगवान।

मूल तजे सब शूल हैैं, कर््म, योग अरु ज्ञान॥ 65॥
sakala dharma ko mūla haiṅ, eka krishna bhagavāna
mūla taje saba shūla haiṅ, karma, yoga aru jñāna
The Supreme Divine Personality, Shree Krishna, is the root of all dharmas
(codes of virtual conduct). Without devotion to Him, all the other elements,
including karm, yog, and jñāna are like thorns.

जो हरि सेवा हेतु हो, सोई कर््म बखान।

जो हरि भगति बढ़़ावे, सोई समुझिय ज्ञान॥ 66॥
jo hari sevā hetu ho, soi karma bakhāna
jo hari bhagati baḍhāve, soi samujhiya jñāna
Only that action which is performed as service to Shree Krishna is the right
action and only that knowledge by which love for Him increases can be
considered to be true action and true knowledge.

हरि निमित्त जो पाप कर, सोऊ पुण्य कहाय।

हरि तजि जो कर पुण्य तो, आप पाप बनि जाय॥ 67॥
hari nimitta jo pāpa kara, soū punya kahāya
hari taji jo kara punya to, āpa pāpa bani jāya
A sin that is committed for the sake of God is a virtue; whereas even a
virtuous deed performed forsaking God is a sin.

पुण्य देत फल नश्वर, पाप नरक लै जाय।

दोउन तजि जो हरि भजे, सोइ परम पद पाय॥ 68॥
punya deta phala nashvara, pāpa naraka lai jāya
douna taji jo hari bhaje, soi parama pada pāya

17
 One attains the temporary celestial abodes through
virtuous actions. Sinful actions take one to hell. But those who
worship God, renouncing both virtuous and sinful actions,
attain the divine abode.

भगति एक ऐश्वर््य अरु, इक माधुर््य कहाय।

पै नीरस ऐश्वर््य रस, ब्रज रसिकन न सुहाय॥ 69॥
bhagati eka aishvarya aru, ika mādhurya kahaya
pai nīrasa aishvarya rasa, braja rasikana na suhāya
Devotional bliss is of two kinds: one is the bliss of devotion to God in His
almighty form, and the other is the nectarine bliss of devotion to Him
in his loving forms. The first type of bliss is devoid of rasa,
and hence rasik saints are not attracted to it.

सबै सरस रस द्वारिका, मथुरा अरु ब्रज मोहि।ं

मधुर, मधुरतर, मधुरतम, रस ब्रज रस सम नाहि॥ ं 70॥
sabai sarasa rasa dvārikā, mathură aru braja mahiṅ
madhurā, madhuratara, madhuratama, rasa braja rasa sama nāhiṅ
Dwarika, Mathura, and Vrindavan are three main abodes of Shree Krishna.
All these abodes are imbued with the sweetness of divine bliss. However,
the bliss of Dwarika is sweet; that of Mathura is sweeter; and the bliss of
Braj is the sweetest and beyond comparison.

जिमि जलनिधि महँ जल कहत, अरु जलनिधि जल रूप।

तिमि हरि मधि आनं द अरु, हरि आनं द स्वरूप॥ 71॥
jimi jalanidhi mahaṅ jala kahata, aru jalanidhi jala rūpa
timi hari madhi ānanda aru, hari ānanda svarūpa
Just as people say that there is water in the ocean, although the ocean is
itself a vast quantity of water, similarly, it is said that there is bliss in God,
although He is himself the reservoir of bliss.

सोच साँच उपकार निज, सोच न पर उपकार।

करि ले प्यार मुरारि ते, तजि दे अपर विचार॥ 72॥
socha sāṅcha upakāra nija, socha na para upakāra
kari le pyāra murări te, taji de apara vichāra
Think about your own betterment instead of worrying about improving
others. Abandoning all other thoughts, just love Shree Krishna.

18
 ब्रह्म श्याम हैैं सूर््य सम, जीव किरन अनुहार।
दैवी माया गुणमयी, जानु रूप अंधियार॥ 73॥
brahma shyāma haiṅ sūrya sama, jīva kirana anuhāra
daivī māyā gunamayī, jānu rūpa andhiyāra
The Supreme Lord Shree Krishna is like the sun and the individual souls
are like rays. Maya, with its three modes, is like darkness.

सौ बातन की बात इक, धरु मुरलीधर ध्यान।

बढ़वहु सेवा-वासना, यह सौ ज्ञानन ज्ञान॥ 74॥
sau bātana kī bāta ika, dharu muralidhara dhyāna
baḍavahu sevā vāsanā, yaha sau jñānana jñāna
The most important instruction is to meditate upon the divine form of
Shree Krishna and keep enhancing the desire to serve Him. Amongst a
hundred gems of knowledge, this is the most useful.

मन मनमोहन भजन कर, सजन सनेही मान।

बिनुहिं बुलाये आइहैैं, जग विराग अरु ज्ञान॥ 75॥
mana manamohana bhajana kara, sajana sanehī māna
binuhiṅ bulāye āihaiṅ, jaga virāga aru jñāna
O mind! Engage in devotion to Shree Krishna, the enchanter of the mind,
seeing Him as your Beloved and your Well-wisher. Both detachment and
knowledge will come to you automatically.

प्राकृ त मन ते होत है, ज्ञानिन प्राकृ त ध्यान।

भक्तन मन हरि कृ पा ते, होत दिव्य सच मान॥ 76॥
prākrita mana te hota hai, jñānina prākṛita dhyāna
bhaktana mana hari kripā te, hota divya sacha māna
The mind is material, and hence the meditation practiced by jñānīs is ma-
terial as well. Devotees, on the other hand, attain the grace of God, through
which their mind becomes divine and their meditation too becomes divine.

हरि विरही विरहाग ते, पं चकोश जरि जाय।

त्रिगुण त्रिकर््म त्रिदोष सब, आपुहिं जाय नसाय॥ 77॥
hari virahi virahāga te, pañchakośha jari jāya
triguna trikarma tridosha saba, āpuhiṅ jāya nasāya
The fire of longing for Shree Krishna that develops in the heart of a
devotee burns to ashes the five sheaths covering the soul. The bondage of
the 3 modes of Maya, 3 kinds of karmas, and the 3 kinds of defects
also finish automatically.
19
 हरि सं योग वियोग महँ , बड़़ो वियोग बताय।
कारण यह कि वियोग महँ , कण कण श्याम लखाय॥ 78॥
hari saṅyoga viyoga mahaṅ, baro viyoga batāya
kāraṇa yaha ki viyoga mahaṅ, kana kana shyama lakhāya
The state of divine separation from God is said to be superior to that of
union with Him because in separation He is seen in each and every particle
(while in union He is seen only in one place).

मायाधीन मलीन मन, है अनादि कालीन।

हरि विरहानल धोय जल, करु निर््मल बनि दीन॥ 79॥
māyādhīna malina mana, hai anadi kālīna
hari virahānala dhoya jala, karu nirmala bani dīna
The mind is made of Maya and has been impure since time immemorial.
It must be purified with humbleness and washed with tears
shed in longing for God.

राधे राधे बोल नित, करु राधे को ध्यान।

ऐहैैं निज गोलोक तजि, भाजत श्याम सुजान॥ 80॥
rādhe rādhe bola nita, karu rādhe ko dhyāna
aihaiṅ nija goloka taji, bhajata shyāma sujāna
Constantly meditate upon the divine form of Shree Radha and chant Her
Holy Name. The Supreme Lord Shree Krishna will come running to you,
leaving even Golok, His divine abode.

तुम मेरे थे रहोगे, यह श्रुति वचन तिहार।

अधम उधारन नाथ पुनि, काहे मोहिं बिसार॥ 81॥
tuma mere the rahoge, yaha shruti vachana tihāra
adhama udhārana nātha puni, kāhe mohiṅ bisāra
O dear Lord, you have declared in the Vedas that You were mine and will
eternally be mine. Why then, O Redeemer of the fallen souls,
have You forgotten me?

हौ ं मानत हौं सदा को, हौं पातक अवतार।

अधम उधारन विरद पर, तुम तो करहु विचार॥ 82॥
hauṅ mānata hauṅ sadā ko, hauṅ pātaka avatāra
adhama udhārana virada para, tuma to karahu vichāra

20
 O Lord Krishna, I admit that I have always been the
biggest sinner. Yet, please think about Your own title as
“Redeemer of fallen souls” and save me.

नाम पतित पावन सुनि, निर््भय ह्वै किय पाप।

यामेें दोष बताउ मम, दोषी तो हैैं आप॥ 83॥
nāma patita pāvana suni, nirbhaya hvai kiya pāpa
yāmeṅ dosha batāu mama, doshī to haiṅ āpa
O dear Lord! Hearing that you are the Purifier of the fallen, I sinned
fearlessly day and night. Tell me what was my mistake?
The fault lies in Your own Name.

मन हरि मेें तन जगत मेें, कर््मयोग तेहि जान।

तन हरि मेें मन जगत मेें, यह महान अज्ञान॥ 84॥
mana hari meṅ tana jagata meṅ, karmayoga tehi jāna
tana hari meṅ mana jagata meṅ, yaha mahāna ajñāna
To engage the mind in God and the body in the world is karm yog.
To engage the body in devotion and the mind in the world
is gross ignorance.

यद्यपि हरि गुरु एक हैैं, एक ज्ञान आनं द।

तदपि सृष्टि कर के वल, ब्रह्म सच्चिदानं द॥ 85॥
yadyapi hari guru eka haiṅ, eka jñāna ānanda
tadapi srishti kara kevala, brahma sachchidānanda
God and Guru are one in the sense that there is no difference in Their
knowledge and the bliss they taste. Yet, the work of creation is
performed by the sat-chit-anand God alone.

हरि सुत कहँ हरिदासी, जड़ माया दख

ु देत।
बड़ अचरज पितु लखत नित, तबहुुँ न सुत सुधि लेत॥ 86॥
hari suta kahaṅ haridāsī, jaḍa māyā dukha deta
baḍa acharaja pitu lakhata nita, tabahuṅ na suta sudhi leta
The material energy, Maya, is a servant of God and the individual souls are
His children. This servant has been inflicting suffering upon the Lord’s
children since time immemorial. Astonishingly, the Father is witnessing
all this and yet does not alleviate the sufferings of His children.

21
 हरिदासी हैैं मुक्ति सब, सबै जीव हरिदास।
महामूढ़ जो स्वामि तजि, कर दासी की आस॥ 87॥
haridāsi haiṅ mukti saba, sabai jīva haridāsa
mahāmūḍha jo svāmi taji, kara dāsī kī āsa
All the five kinds of liberation are maidservants of the Lord, while
the souls are His eternal servants. The one who ignores the Master and
aspires for the maidservant is not intelligent.

वं दनीय हैैं उपनिषत, यामे ज्ञान महान।

श्याम प्रेम बिनु ज्ञान सो, प्राणहीन तनु जान॥ 88॥
vandaniya haiṅ upanishata, yāme jñāna mahāna
shyāma prema binu jñāna so, prāṇahīna tanu jāna
The Upanishads are deeply respected because they contain great
knowledge. But without love for Shree Krishna, such knowledge is
like a body without life.

मिलन पाय पिय विरह भय, विरह पाय नहिं चैन।

दहुु ुँ न भॉँति अस दिव्य दख
ु , पाव रसिक दिन रैन॥ 89॥
milana pāya piya viraha bhaya, viraha pāya nahiṅ chaina
duhuṅ bhānti asa divya dukha, pāva rasika dina raina
During union with God, devotees fear the distress of forthcoming
separation. When separation happens, they find no peace. In this way,
devotees experience divine distress in both union and separation.

अधम उधारन नाम सुनि, उर आशा बढ़़ि जात।

भक्ति वश्य सुनि नाम पै, मन महँ अति डरपात॥ 90॥
adhama udhārana nāma suni, ura āshā baḍi jāta
bhakti vashya suni nāma pai, mana mahaṅ ati ḍarapāta
O Lord Krishna! When I hear that You are the Savior of the fallen, I feel
there is hope for me because I am a fallen soul. But when I hear that
You are endeared by devotion, I lose hope and become fearful

काहे खोजत ब्रह्म को, श्रुतिन ऋचन भरमाय।

यशुमति कर ऊखल बं ध्यो, देखहु ब्रज महँ जाय॥ 91॥
kāhe khojata brahma ko, shrutina richana bharamāya
yashumati kara ūkhala bandhyo, dekhahu braja mahaṅ jāya
O jñānīs! Why do you vainly search for the Formless Brahman in the
Vedic mantras? Go to the land of Braj, and you will find
22
 Him tied to a mortar wheel by his mother, Yashoda.

ब्रह्म निरंजन जनि भनो, सुनहु खोलि निज कान।

अंजन बनि डोलै सदा, पाछे ब्रज बनितान॥ 92॥
brahma niranjana jani bhano, sunahu kholi nija kāna
añjana bani dolai sadā, pāchhe braja banitāna
“O jñānīs! Why do you consider your Brahman to be only formless?
If this were true, how then could He follow the gopis and become the
very collyrium of their eyes!

जो नहीं जात बुलायेहु, शुक सनकादिक ध्यान।

बिनुहिं बुलाये जात सोइ, घर घर ब्रज वनितान॥ 93॥
jo nahīṅ jāta bulāyehu, shuka sanakādika dhyāna
binuhiṅ bulaye jāta soi, ghara ghara braja vanitāna
Look at the amazing wonder! The Supreme Lord, who does not appear even
in the samadhi of the greatest paramhansas such as Shukadev and Sanat
Kumar, goes without invitation to the houses of the gopis in Braj.

जाके अगनित गुनन को, गावत वेद ऋचान।

‘दारी के ’, गारी सुनन, सोई छे ड़त सखियान॥ 94॥
jāke aganita gunana ko, gāvata veda richāna
dāri ke, gāri sunana, soī chheṛata sakhiyāna
The Vedas tirelessly sing the countless glories of God. The same
Supreme Lord Shree Krishna deliberately teased the maidens of Braj
to hear their loving abuses.

जाको कहि निर्लेप अस, पुनि पुनि वेद पुकार।

जाकर देखहु मधुपुरी, सोइ कु ब्जा को यार॥ 95॥
jāko kahi nirlepa asa, puni puni veda pukāra
jākara dekhahu madhupurī, soi kubjā ko yāra
The Vedas repeatedly address God as one who is completely detached.
But go and look at Him in Mathura. You will find the same Supreme Lord
lovingly attached to a hunchbacked woman, Kubjā.

जाके भय भयभीत हो, महाकाल बरजोर।

जरासन्ध के भय सोई, भाजि बन्यो रणछोर॥ 96॥
jāke bhaya bhayabhīta ho, mahākāla barajora
jarāsandha ke bhaya soi, bhāji banyo ranachhora

23
 Even Yamaraj, the celestial god of death, trembles with fear
before the Supreme Lord. Yes, the same omnipotent Lord fled away
from the battlefield in fear of a demon named Jarasandh and
took shelter in Dwaraka, thus receiving the appellation of “Ranchhor.”

जाको आत्माराम कहि, वेद ऋचान बखान।

सोइ गोपिन सँ ग रास कर, गोपिहुुँ वेद ऋचान॥ 97॥
jāko ātmārāma kahi, veda richāna bakhāna
soi gopina saṅga rāsa kara, gopihuṅ veda richāna
The Vedas eulogize God as being self-contented. The same Supreme Lord
performed the mahārāsa (divine dance) with the gopis.
And some of these gopis were themselves Vedic hymns personified.

जाको कह अज सोइ ब्रज, नँ दनन्दन बनि आय।

ग्वालन जूठन खात लखि, विधि बुधि गई भरमाय॥ 98॥
jāko kaha aja soi braja, nandanandana bani āya
gvālana jūṭhana khata lakhi, vidhi budhi gaī bharamāya
The Supreme Lord, whom the Vedas declare as unborn, descended to
the Earth as the son of Nand and enjoyed snatching morsels of
food-remnants from the illiterate cowherd boys.
These pastimes deluded even the creator Brahma’s intellect.

जाकी याचत शरण सब, विधि हरि हर उनमान।

सोइ यशुमति की गोद हित, लोटत रोदन ठान॥ 99॥
jāki yāchata sharana saba, vidhi hari hara unamāna
soi yaśhumati kī goda hita, loṭata rodana ṭhāna
Even the governors of the universe seek shelter of Shree Krishna.
But Lord Krishna Himself, the shelter of all, rolls on the ground
and cries for the shelter of His mother Yashoda’s lap.

जाकी माया ते नचे, योगी यती महान।

नचे सोइ करताल पै, ब्रजवीथिन वनितान॥ 100॥
jākī māyā te nache, yogi yatī mahāna
nache soi karatāla pai, brajavīthina vanitāna
The greatest of yogis and ascetics dance under the control of Maya, which
is an external energy of God. The same Supreme Lord is Himself made to
dance like a puppet to the clapping of the gopis on the streets of Braj.

24