Lal sang, kheliya hilmil phag.
Chalu ri sakhi! Bav-nisha sirani, bhaee bhor gai jag.
Keshar ghor bhav ki gori, pichkari anurag.
Pani tani mariya drig-banan, sahaj piya-ras-pag.
Rati-ras-rang-sarbori gori, lakhu apuno badbhag.
Imi ‘Kripalu’ kari ur-pat-bandi, karu nij amar suhag.
(To such a soul whose ignorance is fully broken and
he is clearly seeing the futility of the world, a rasik Saint
says:) Come and play holi with your beloved Krishn.
O friend! The dark night of your mayic
attachment (moh) is gone and the day of your Divine life has
dawned. You are now fully awake (pragyavan).
(This is the time to become one with Your Divine
beloved Krishn forever. So now,) O my friend, prepare the saffron-like
bright color of your emotions, fill it in the pichkari of your
deep affection, throw it on the heart of Krishn with your loving eyes,
and be naturally absorbed in the Divine Bliss of your beloved.
(When you will offer your wholehearted emotions like
this, He will also throw the color of His nikunj Bliss upon you
through His eyes.) Thus, being drenched in the color of His intimate
Divine love, make yourself one of the luckiest ones in the world.
Jagadguru Shree Kripaluji Maharaj says, “In this
way, firmly confining your Divine beloved in your heart, affirm your
gopi bhao relationship with Krishn forever.”
Braj-ras baras rahyo Braj beethin, gyani binu
jane bharmaya.
Jehi khojat gyani jan
lakhan.
Charihun Vedan ki prati
shakhan.
Hari ‘alakh’ imi lage bhakhan.
Vrindavipin sakhin anchalpat, lipat rahyo soi dhaya. (1)
Jehi Shankar ur-antar
dhyavat.
Jako bhed Ved nahin pavat.
Nirvikalp, nirlep, batavat.
Soi nikunj bich Bhanu Lali ke, charan palotat jaya. (2)
Jehi maya-vash vishva
charachar.
Brahm and-nayak Vidhi,
Hari, Har
Nachat jyaun nat paravash banar
Tehi dai chach neku si chorin, kotin nach nachaya. (3)
Jaki bhrikuti vilas
pralayakar.
Jake dar kanpat dar thar
thar.
Namahi jako bhav-bandhan-har.
Tako ukhal bandhi Yashoda, lai santi darpaya. (4)
Jehi lagi japi, tapi,
bharmavat.
Jogi jog agini jari javat.
Nij-bal kripa-kor nahin pavat.
So ‘Kripalu’ nij maya god hit, paryo dharani bilkhaya. (5)
Braj ras is being showered in the lanes of
Braj everywhere, but the gyani (who is supposed to be
knowledgeable) is confoundedly wandering in Braj without knowing it.
Hundreds of thousands of gyanis, looking for
the absolute Divinity, searched Him in the four Vedas and their
branches, and, exhausting themselves with that effort, they said in
the end that the absolute brahm is non-perceivable (alakh);
but in Braj, the same non-perceivable brahm of the gyanis
as poornatam purushottam brahm Krishn, is seen frolicking with
the anchal (upper end of the sari) of the Gopis.
(1)
The delightful brahm that God Shiv meditates
upon in His heart, which is beyond the words of the Vedas (so they
describe it as ‘neti, neti’), and which is recognized (by the
Vedas) as being thoughtless and unattached; but in Braj, the same
brahm, in the nikunj of Vrindaban, is seen pressing the
lotus feet of Radha Rani with great love and adoration. (2)
The supreme brahm Whose power of maya
controls the total animate and inanimate existence of the universe;
and the governors of the brahmand, Brahma, Shiv and Vishnu, are
also under the control of Whose maya like the monkey of a
street entertainer; but in Braj, the same master of maya and
supreme brahm (Krishn), is seen showing His dances to the
little Brajwasi girls on the promise of receiving a bowl of
curd. (3)
The poorntam purushottam brahm Whose one wink
causes the absolute dissolution of the entire universe; the god of
death trembles with fear in Whose presence, and the glory of Whose
name is enough to terminate the bondage of maya and to make a
soul cross the endless vastness of the cosmic ocean; but in Braj, the
same almighty, absolute, and all-glorious brahm is seen tied up
with an ukhal by Mother Yashoda who is scaring Him with a thin
little stick in her hand (and asking Him as to why He ate the soil).
(4)
The supreme Divine form of God, Whose vision is
desired by millions of devout people and the ascetics through their
lifelong arduous practices, but they don’t see Him, and Who is also
searched for by the yogis who dry out their body by the heat of
yogagni during the very high stage of their practice of
samadhi, but they don’t find Him, because all of them have a pride
of their own doings so they never receive even a ray of His Divine
Grace; but in Braj, the same poornatam purushottam,
all-powerful God (as baby Krishn) is seen rolling on the ground,
crying and looking to mother Yashoda with pleading eyes so she can
lift Him into her lap... (This is the greatness of Braj dham.) (5)
