गोधन गजधन गजिधन , और रतनधन खान।
जब आवै संतोषधन, सब धन धूरी समान॥
Godhan Gajdhan Gaajidhan aur Ratnadhan Khan,
Jab Aavai Santoshdhan ,Sab Dhan Dhuri Samaan.
Godhan - Wealth of Cows, Gajdhan - Wealth of elephants, Khan - Khajana - mine of gems,
Dhuri - dhool - Dust
The wealth of cows, elephants, horses or even the wealth of a mine of gems, is similar to dust on the arrival of the wealth of satisfaction.
जो तोको काँटा बुवै ताहि बोव तू फूल।
तोही फूल को फूल है, वाको है तिरसूल ॥
Jo toko kaanta buvai tahi bov tu phool,
Tohi phool ko phool hai, vako hai tirsool.
Buvai - Bov - Bona - to sow, tirsool - trident or thorn
He that sows a thorn for you, for him do sow a flower,
You will reap the flower you sow and as he sows will he reap.
जप माला छापा तिलक सरे न एकउ काम।
मन कांचे नाचे व्यथा सांचे रानचे राम॥
Jap Maala Chaapa Tilak, Sarai na Ekau kaam,
Man kaanche naache vyatha, saanche raanche Raam
Jap Maala - Rosary of beads, Chaapa Tilak - the mark on the forehead,
Sarai - sahayta karna - aiding , Ekau - one, Vyatha - Vyarth hi - useless, Saanche - true raanche- gets
The outward show of rosary, mark etc. aid no work (not even prayer), if the mind is prancing after gold, and other useless material possessions. True prayer begets Lord Raam.
जो रहीम संपत्ति सगे बनत बहुत बहु रीत।
विपत्ति कसौटी जे कसे तेहिं सांचे मीत॥
Jo rahim sampatti sage banat bahut bahu reet,
Vipatti kasauti je kase tehin saanche meet.
Sampatti - Wealth, sage- relatives , reet - ways, Vipatti - distress, kasauti - challenge meet- friend
In good times (of wealth), people will find many ways to relate to you, but they, rahim, are true friends that share your burden in challenging times.
जो रहीम उत्तम प्रकृति का करी सकत कुसंग।
चन्दन विष व्यापत नहीं लपते रहत भुजंग॥
Jo rahim uttam prakriti ka kari sakat kusang,
Chandan vish vyapat nahin lapte rahat bhujang.
Uttam - Best , Prakriti - natural conduct, kusang - bura sang - bad company, vish - poison, vyapat - spreads , lapte - coiled , bhujang - shoulder
If rahim be of good (natural) conduct, how can bad company affect him. Just as the venom of the snake does not spread to the sandalwood tree though the snake itself lives coiled over its shoulder.
The last one of Rahim; I remembered a saying that goes somewhat like this: "saamp ko paala hai tho saamp hi nikhalega naa" kind.
ReplyDeleteWhich would indirectly mean, just avoiding bad company, period. Aah bail mukhe maar kind of bravado, even for an yudhister is being foolish. Does the doha mean, then, one should strive for being innately of good coduct?
Satsangham is infinitely more advisable, So when you see bad company, try and avoid would appeal to me more.....
Incidentally, if you recall an inocuous Bhutale choudhary, in our blog made us uncomfortable.....!!!!
Just a viewpoint....
Love
Vichu
Vichu Athan,
ReplyDeleteI wanted to write another blog on your comment, but instead felt i can coment here so that i remain in context.
1. I believe rahim is speaking to himself in the last doha.
2. The word "Natural" in the translation is my interpretation of the word "good".
Lastly, I remember a shloka now which I wanted to write then, but was worried that it would stray away from the intent of the blog and i was not recollecting it fully too.
The shloka was told by Rama Ganapathigal at Appa's "subhasweekaram" and is relevant in context of this discussion on the last doha of rahim quoted in the blog -
"Guna Doso Budho Grunan,Indu svedha Vimeswaraha,
Shirasha Slaghyate Poorvam Param Kanthe Nidhayathe"
I understood it as under -
In the judgement of another's conduct in comparision to our own, we need to remember Lord Maheswara - who displays the moon on his head, the snake on his Bhujang but constrains the poison in his throat.
Satsang then has this meaning that we propagate that which is worthy of propagation in whichever company we are.
Rahim too i believe must have heard this shloka as otherwise he would not have used the terms "vish" and "bhujang" unless he knew the imagery it would evoke.