Chaupâî
By the power of this name the blessed god of dusky attire, even the great Siva, acquired immortality; by the power of this name Sukadeva, Sanat-kumâra, and all saints, sages, and ascetics have enjoyed heavenly raptures: Nârad too acknowledged its power, himself as dear to Hara and Hari as Hari is dear to the world; by repeating this name Prahlâd, through the Lord’s grace, became the crown of the faithful. Dhruva in his distress repeated the name of Hari, and was rewarded by a fixed and incomparable station in the heavens; by meditating on this holy name Hanumân won and kept the affection of Râma; by the power of Hari’s name Ajâmil and the elephant and the harlot all three obtained salvation: why farther extend the list? Not even the incarnate Râma could exhaust it.
Dohâ 30
The name of Râma is as the tree of paradise, the centre of all that is good in the world; and whoever meditates upon it becomes (says Tulsi Das) transformed as it were from a vile hemp-stick into a sweet-smelling tulsi plant.
Chaupâî
In all four ages of the world; in all time, past, present, or future; in the three spheres of earth, heaven and hell; any creature that repeats this name becomes blessed. This is the verdict of the Veda, the Purânas and all the saints—that love of Râma is the fruit of all virtue. In the first age, contemplation; in the second age, sacrifice; in the Dvâpar age temple-worship was the appointed propitiation; but in this vile and impure iron age, where the soul of man floats like a fish in an ocean of sin, in these fearful times, the name is the only tree of life, and by meditating on it all commotion is stilled. In these evil days neither good deeds, nor piety, nor spiritual wisdom is of any avail, but only the name of Râma: his name is as it were the wisdom and the might of Hanumân to expose and destroy the Kalanemi-like wiles of the wicked world.
By the power of this name the blessed god of dusky attire, even the great Siva, acquired immortality; by the power of this name Sukadeva, Sanat-kumâra, and all saints, sages, and ascetics have enjoyed heavenly raptures: Nârad too acknowledged its power, himself as dear to Hara and Hari as Hari is dear to the world; by repeating this name Prahlâd, through the Lord’s grace, became the crown of the faithful. Dhruva in his distress repeated the name of Hari, and was rewarded by a fixed and incomparable station in the heavens; by meditating on this holy name Hanumân won and kept the affection of Râma; by the power of Hari’s name Ajâmil and the elephant and the harlot all three obtained salvation: why farther extend the list? Not even the incarnate Râma could exhaust it.
Dohâ 30
The name of Râma is as the tree of paradise, the centre of all that is good in the world; and whoever meditates upon it becomes (says Tulsi Das) transformed as it were from a vile hemp-stick into a sweet-smelling tulsi plant.
Chaupâî
In all four ages of the world; in all time, past, present, or future; in the three spheres of earth, heaven and hell; any creature that repeats this name becomes blessed. This is the verdict of the Veda, the Purânas and all the saints—that love of Râma is the fruit of all virtue. In the first age, contemplation; in the second age, sacrifice; in the Dvâpar age temple-worship was the appointed propitiation; but in this vile and impure iron age, where the soul of man floats like a fish in an ocean of sin, in these fearful times, the name is the only tree of life, and by meditating on it all commotion is stilled. In these evil days neither good deeds, nor piety, nor spiritual wisdom is of any avail, but only the name of Râma: his name is as it were the wisdom and the might of Hanumân to expose and destroy the Kalanemi-like wiles of the wicked world.
Dohâ 31
As Narsinh was manifested to destroy the enemy of heaven, Hiranya-kasipu, and protect Prahlâd, so is Râma’s name for the destruction of the world and the protection of the pious.
Chaupâî
The merciful Rama will regard the love and zeal of his poor servant, he who made a ship out of a rock and wise ministers out of monkeys and bears; although I am a byword, and every one says Rama is exposed to ridicule, in that he, being such a lord, has such a servant as Tulsi Das.
My presumption is indeed very sad and villainous enough to disgust hell itself; I am quite aware of this and tremble to think of it; but Rama never dreamt of taking notice. The lord listened and with his own eyes attentively considered my faith, and thereupon applauded my devout intention. Though my story is spoilt by the telling, Rama is satisfied and accounts it good, since the will is good. The lord is not mindful of a chance fault, but on every occasion he considers the heart. Thus the very crime for which he like a huntsman killed Bali was in turn the sin of Sugriva, and again of Vibhishan; but in their case Rama did not dream of censure, but honoured them both at the meeting with Bharat and commended them in open court.
As Narsinh was manifested to destroy the enemy of heaven, Hiranya-kasipu, and protect Prahlâd, so is Râma’s name for the destruction of the world and the protection of the pious.
Chaupâî
The merciful Rama will regard the love and zeal of his poor servant, he who made a ship out of a rock and wise ministers out of monkeys and bears; although I am a byword, and every one says Rama is exposed to ridicule, in that he, being such a lord, has such a servant as Tulsi Das.
My presumption is indeed very sad and villainous enough to disgust hell itself; I am quite aware of this and tremble to think of it; but Rama never dreamt of taking notice. The lord listened and with his own eyes attentively considered my faith, and thereupon applauded my devout intention. Though my story is spoilt by the telling, Rama is satisfied and accounts it good, since the will is good. The lord is not mindful of a chance fault, but on every occasion he considers the heart. Thus the very crime for which he like a huntsman killed Bali was in turn the sin of Sugriva, and again of Vibhishan; but in their case Rama did not dream of censure, but honoured them both at the meeting with Bharat and commended them in open court.
The monkeys too that scrambled up in the boughs of the tree under which the Lord sat, even these He held dear as himself; says Tulsi, there is no master so generous as Rama. O Rama, Thy goodness is good to all, and if so, then good to Tulsi also. Thus declaring my merits and defects and again bowing my head to all, I proceed to tell the glorious acts of Raghubar, by the sound of which all the sin of the world is effaced.
Now listen all in friendly wise while I relate the story as I have heard it, as it was communicated by Yajnavalkya to the great sage Bharadvaja. It was first of all composed by Siva and graciously revealed to Uma, and again declared to Kaka-bhusundi, known to be chief among the votaries of Rama. From him Yajnavalkya received it, and he recited it to Bharadvaja. These listeners and reciters were of equal virtue and had an equal insight into Hari's sportive actions. Their intellect comprehended all time, as it were a plum in the palm of the hand. Other intelligent votaries of Hari have also in different ways heard, understood, and spoken.
As for myself, I heard the story from my master at Sukar-khet (i.e., Soron), not understanding it, when I was quite a child and had no sense. How could such a dull creature, being both ignorant and eaten up with worldly impurities, understand so mysterious a legend and a dialogue between such sage interlocutors?
Now listen all in friendly wise while I relate the story as I have heard it, as it was communicated by Yajnavalkya to the great sage Bharadvaja. It was first of all composed by Siva and graciously revealed to Uma, and again declared to Kaka-bhusundi, known to be chief among the votaries of Rama. From him Yajnavalkya received it, and he recited it to Bharadvaja. These listeners and reciters were of equal virtue and had an equal insight into Hari's sportive actions. Their intellect comprehended all time, as it were a plum in the palm of the hand. Other intelligent votaries of Hari have also in different ways heard, understood, and spoken.
As for myself, I heard the story from my master at Sukar-khet (i.e., Soron), not understanding it, when I was quite a child and had no sense. How could such a dull creature, being both ignorant and eaten up with worldly impurities, understand so mysterious a legend and a dialogue between such sage interlocutors?
But my master repeated it time after time, till at length I understood as much as could be expected; and I now put it down in the vulgar tongue for the better comprehension of my ideas; with a heart inspired by Hari and using
The story that I have to tell clears my own doubts as it does every other error and delusion, and is a raft on which to cross the ocean of existence. The story of Rama is a resting-place for the intellect; a universal delight; a destroyer of worldly impurity; an antidote to the venom of passion; a match to enkindle the fire of wisdom; the cow of plenty in this iron age; an elixir to make good men immortal; a terrestrial stream of nectar; a destroyer of death; a snake to devour toad-like error; the annihilator of hell, like as Parvati on behalf of gods and saints annihilated the army of demons; like as Lakshmi was born of the sea, so conceived in the assembly of saints; immoveable as the earth that supports all the weight of creation; like the Jamuna, to put to shame the angel of death; like Kashi the saviour of all living creatures; as dear to Rama as the pure Tulsi; as dear to Tulsi Das as his own heart’s desire; as dear to Siva as the daughter of Mount Mekal (i.e., the Narmada), bestower of all perfection and prosperity; like Aditi, gracious mother of all the gods; the perfect outcome of love and devotion to Raghubar.
The story that I have to tell clears my own doubts as it does every other error and delusion, and is a raft on which to cross the ocean of existence. The story of Rama is a resting-place for the intellect; a universal delight; a destroyer of worldly impurity; an antidote to the venom of passion; a match to enkindle the fire of wisdom; the cow of plenty in this iron age; an elixir to make good men immortal; a terrestrial stream of nectar; a destroyer of death; a snake to devour toad-like error; the annihilator of hell, like as Parvati on behalf of gods and saints annihilated the army of demons; like as Lakshmi was born of the sea, so conceived in the assembly of saints; immoveable as the earth that supports all the weight of creation; like the Jamuna, to put to shame the angel of death; like Kashi the saviour of all living creatures; as dear to Rama as the pure Tulsi; as dear to Tulsi Das as his own heart’s desire; as dear to Siva as the daughter of Mount Mekal (i.e., the Narmada), bestower of all perfection and prosperity; like Aditi, gracious mother of all the gods; the perfect outcome of love and devotion to Raghubar.
The story of Rama is as the river Mandakini and a good intention like Mount Chitrakut, while sincere affection is the forest where Rama and Sita disported themselves.
The legend of Rama is like the delectable wishing stone; or as a fair jewel for the bridal adornment of saintly wisdom; His perfection is the joy of the whole world, fraught with the blessings of virtue, wealth, and eternal salvation: a true teacher of wisdom, asceticism and spiritual contemplation; like the physician of the gods to heal the fearful diseases of life; the very parent of devotion to Sita and Rama; the seed of all holy vows and practices; the destroyer of sin, of pain, and of sorrow; our guardian in this world and the next; the Prime Minister and the General of Kingly Counsel; a very Agastya to drink up the illimitable ocean of desire; a young lion in the forest of life to attack the wild elephants of lust, anger, and sensual impurity; as dear to Siva as the presence of a highly-honoured guest; as an abundant shower to quench the fire of meanness; a potent spell against the venom of the world; effacing from the forehead the deep brand of evil destiny; dispelling the darkness of error like the rays of the sun; like a shower on a rice-field refreshing the aridity of prayer; like the tree of paradise granting every desire; like Hari and Hara, accessible and gracious to all servants; like the stars in the clear autumn sky of the poet’s mind; like the richness of life enjoyed by Rama’s votaries; like the perfect felicity that is the reward of virtue; like the assembly of the faithful in benevolence and composure; like a swan in the pure lake of the believer’s soul; like the abundant flood of Ganga’s purifying stream.
The legend of Rama is like the delectable wishing stone; or as a fair jewel for the bridal adornment of saintly wisdom; His perfection is the joy of the whole world, fraught with the blessings of virtue, wealth, and eternal salvation: a true teacher of wisdom, asceticism and spiritual contemplation; like the physician of the gods to heal the fearful diseases of life; the very parent of devotion to Sita and Rama; the seed of all holy vows and practices; the destroyer of sin, of pain, and of sorrow; our guardian in this world and the next; the Prime Minister and the General of Kingly Counsel; a very Agastya to drink up the illimitable ocean of desire; a young lion in the forest of life to attack the wild elephants of lust, anger, and sensual impurity; as dear to Siva as the presence of a highly-honoured guest; as an abundant shower to quench the fire of meanness; a potent spell against the venom of the world; effacing from the forehead the deep brand of evil destiny; dispelling the darkness of error like the rays of the sun; like a shower on a rice-field refreshing the aridity of prayer; like the tree of paradise granting every desire; like Hari and Hara, accessible and gracious to all servants; like the stars in the clear autumn sky of the poet’s mind; like the richness of life enjoyed by Rama’s votaries; like the perfect felicity that is the reward of virtue; like the assembly of the faithful in benevolence and composure; like a swan in the pure lake of the believer’s soul; like the abundant flood of Ganga’s purifying stream.
Rama’s perfect merit is like a strong fire to consume the dry wood of schism and heresy, evil practices and worldly deceit, hypocrisy and infidelity. His acts are like the rays of the full moon that give pleasure to all, but are specially consoling to the souls of the pious like the lotus and the chakor.
All the questions that Bhavani asked, with Sankara’s replies thereto, I now proceed to give in substance, with agreeable diversity of style. No one is to be astonished if he should happen not to have heard any particular legend before. A philosopher, on hearing for the first time any marvellous act, will feel no surprise, reasoning thus with himself: I know well that there is no limit in the world to the stories about Rama, for he has in various forms become incarnate, and the verses of the Ramayana are some thousand millions in number; his glorious acts are of myriad diversity, and have been sung by sages in countless ways. So indulge no doubts, but listen reverently and devoutly.
Rama is infinite, his perfections infinite, and his legends of immeasurable expansion; men of enlightened understanding will therefore wonder at nothing they hear.
Having in this manner put away all doubt, I place on my head the dust from the lotus feet of my master, and with folded hands making a general obeisance, that no fault may attach to my telling of the story, and bowing my head reverently before Siva, I proceed to sing of Rama’s excellent glory. In this Sambat year of 1631, I write with my head at Hari’s feet, on Tuesday the 9th of the sweet month of Chait, at the city of Avadh; on the day when the scriptures say Rama was born; when the spirits of all holy places there
All the questions that Bhavani asked, with Sankara’s replies thereto, I now proceed to give in substance, with agreeable diversity of style. No one is to be astonished if he should happen not to have heard any particular legend before. A philosopher, on hearing for the first time any marvellous act, will feel no surprise, reasoning thus with himself: I know well that there is no limit in the world to the stories about Rama, for he has in various forms become incarnate, and the verses of the Ramayana are some thousand millions in number; his glorious acts are of myriad diversity, and have been sung by sages in countless ways. So indulge no doubts, but listen reverently and devoutly.
Rama is infinite, his perfections infinite, and his legends of immeasurable expansion; men of enlightened understanding will therefore wonder at nothing they hear.
Having in this manner put away all doubt, I place on my head the dust from the lotus feet of my master, and with folded hands making a general obeisance, that no fault may attach to my telling of the story, and bowing my head reverently before Siva, I proceed to sing of Rama’s excellent glory. In this Sambat year of 1631, I write with my head at Hari’s feet, on Tuesday the 9th of the sweet month of Chait, at the city of Avadh; on the day when the scriptures say Rama was born; when the spirits of all holy places there
Assembled with demons, serpents, birds, men, saints, and gods, and there offer homage to Raghunath, while the enlightened keep the great birthday festival and hymn Rama’s high glory.
Doha 43.
Pious crowds bathe in the all-purifying stream of the Sarju and murmur Rama’s name, while His dark and beautiful form is imprinted on their hearts.
The Vedas and Puranas declare that sin is cleansed by the mere sight or touch of this holy stream as well as by bathing in or drinking of it. Its immeasurable grandeur is indescribable even by the pure intelligence of Sarasvati. The city, exalting to Rama’s heaven, beautiful, celebrated through all worlds, is so all-purifying that countless as is the number of animate species that result from the four modes of birth, yet every individual that is freed from the body at Avadh is free for ever. Knowing it to be in every way charming, a bestower of success and a mine of auspiciousness, I there made a beginning of my sacred song, which will destroy in those who hear it the mad phrensy of lust; its mere name—lake of Rama’s acts—serves to refresh the ear, while the soul like an elephant escaping from a forest on fire with lust, plunges into it and gains relief; delight of the sages, as composed by Sambhu, holy and beautiful; consuming the three ill conditions of sin, sorrow, and want; putting an end to the evil practices and impurities of the wicked world; first made by Mahadeva and buried in the deep lake of His own soul till at an auspicious moment he declared it to Uma; thus Siva looking into His own soul and rejoicing gave it the excellent name of Ram-charit-manas. And this is the blessed legend that I repeat: hear it, good people, reverently and attentively.
Doha 43.
Pious crowds bathe in the all-purifying stream of the Sarju and murmur Rama’s name, while His dark and beautiful form is imprinted on their hearts.
The Vedas and Puranas declare that sin is cleansed by the mere sight or touch of this holy stream as well as by bathing in or drinking of it. Its immeasurable grandeur is indescribable even by the pure intelligence of Sarasvati. The city, exalting to Rama’s heaven, beautiful, celebrated through all worlds, is so all-purifying that countless as is the number of animate species that result from the four modes of birth, yet every individual that is freed from the body at Avadh is free for ever. Knowing it to be in every way charming, a bestower of success and a mine of auspiciousness, I there made a beginning of my sacred song, which will destroy in those who hear it the mad phrensy of lust; its mere name—lake of Rama’s acts—serves to refresh the ear, while the soul like an elephant escaping from a forest on fire with lust, plunges into it and gains relief; delight of the sages, as composed by Sambhu, holy and beautiful; consuming the three ill conditions of sin, sorrow, and want; putting an end to the evil practices and impurities of the wicked world; first made by Mahadeva and buried in the deep lake of His own soul till at an auspicious moment he declared it to Uma; thus Siva looking into His own soul and rejoicing gave it the excellent name of Ram-charit-manas. And this is the blessed legend that I repeat: hear it, good people, reverently and attentively.
Doha 44.
Now meditating upon Uma and upon him who has a bull emblazoned on his standard, I explain the connection, showing how it is a lake and in what manner it is formed, and for what reason it has spread through the world.
By the blessing of Sambhu a bright idea has come into the poet Tulsi’s mind regarding the Ram-charit-manas, which I will state as well as I can, subject to the correction of those good people whose attention I invite. The heart is as it were a deep place in a land of good thoughts, the Vedas and Puranas are the sea, and the saints are as clouds, which rain down praises of Rama in sweet, grateful and auspicious showers; the sportive actions related of Him are like the inherent purity and cleansing power of rain-water; while devotion, which is beyond the power of words to describe, is its sweetness and coolness. When such a shower falls on the ricefields of virtue, it gives new life to the faithful, and as its holy drops fall to the earth they are collected in the channel supplied by the ears, and flowing into the lake of the soul fill it and then settle down permanently, cool, beautiful and refreshing.
Doha 45.
This pure and holy lake has four beautiful ghats, viz., the four charming dialogues contrived by divine wisdom.
Now meditating upon Uma and upon him who has a bull emblazoned on his standard, I explain the connection, showing how it is a lake and in what manner it is formed, and for what reason it has spread through the world.
By the blessing of Sambhu a bright idea has come into the poet Tulsi’s mind regarding the Ram-charit-manas, which I will state as well as I can, subject to the correction of those good people whose attention I invite. The heart is as it were a deep place in a land of good thoughts, the Vedas and Puranas are the sea, and the saints are as clouds, which rain down praises of Rama in sweet, grateful and auspicious showers; the sportive actions related of Him are like the inherent purity and cleansing power of rain-water; while devotion, which is beyond the power of words to describe, is its sweetness and coolness. When such a shower falls on the ricefields of virtue, it gives new life to the faithful, and as its holy drops fall to the earth they are collected in the channel supplied by the ears, and flowing into the lake of the soul fill it and then settle down permanently, cool, beautiful and refreshing.
Doha 45.
This pure and holy lake has four beautiful ghats, viz., the four charming dialogues contrived by divine wisdom.
The seven Books are its beautiful flights of steps, which the eyes of the soul delight to look upon; the unqualified and unsullied greatness of Baghupati may be described as its clear and deep expanse; the glory of Râma and Sita as its ambrosial water; the similes as its pretty wavelets; the stanzas as its beautiful lotus beds; the elegance of expression as lovely mother-of-pearl; the chhands, sorathas, and couplets as many-coloured lotus flowers; the incomparable sense, sentiment, and language as the lotus-pollen, filaments, and fragrance; the exalted action as beautiful swarms of bees; the sage moral reflections as swans; the rhythm, involutions, and other poetical artifices as diverse graceful kinds of fish; the precepts regarding the four ends of life, the wise sayings, the thoughtful judgments, the nine styles of composition, the prayers, penance, abstraction, and asceticism, of which examples are given, are all the beautiful living creatures in the lake; the eulogies on the faithful, the saints, and the holy name are like flocks of water-birds; the religious audience are like circling mango groves, and their faith like the spring season: the expositions of all the phases of devotion and of tenderness and generosity are like the trees and canopying creepers; self-denial and holy vows are as flowers, and wisdom as the fruit; the love for Hari's feet as the sound of the Vedas; and all other stories and episodes as the parrots and cuckoos and many kinds of birds.
Dohâ 46.
The hearer's emotion is some grove, garden, or parterre, where sportive birds symbolise his delight and Piety the gardener pours a stream of devotion from the water-pot of his eyes.
Chaupâi.
Those who diligently recite these lays are like the vigilant guardians of the lake; the men and women who reverently hear them, these excellent people are like its owners. Sensual wretches are like the cranes and crows that have no part in such a pond nor ever come near it; for here are no prurient and seductive stories like the snails, frogs, and scum on the water, and therefore the lustful crow and greedy crane, if they do come, are disappointed. There is much difficulty in getting to this lake, and it is only by the favour of Râma that any one reaches it. For bad company makes much steepness and difficulty in the road; their evil sayings are so many tigers, lions, and serpents; the various entanglements of domestic affairs are vast insurmountable mountains; sensual desires are like a dense forest full of wild delusions; and unsound reasoning is a raging flood.
Dohâ 47.
For those who have not the support of faith, nor the company of the saints, nor fervent love for Raghunâth, for them this lake is very hard of access.
Chaupâi.
The hearer's emotion is some grove, garden, or parterre, where sportive birds symbolise his delight and Piety the gardener pours a stream of devotion from the water-pot of his eyes.
Chaupâi.
Those who diligently recite these lays are like the vigilant guardians of the lake; the men and women who reverently hear them, these excellent people are like its owners. Sensual wretches are like the cranes and crows that have no part in such a pond nor ever come near it; for here are no prurient and seductive stories like the snails, frogs, and scum on the water, and therefore the lustful crow and greedy crane, if they do come, are disappointed. There is much difficulty in getting to this lake, and it is only by the favour of Râma that any one reaches it. For bad company makes much steepness and difficulty in the road; their evil sayings are so many tigers, lions, and serpents; the various entanglements of domestic affairs are vast insurmountable mountains; sensual desires are like a dense forest full of wild delusions; and unsound reasoning is a raging flood.
Dohâ 47.
For those who have not the support of faith, nor the company of the saints, nor fervent love for Raghunâth, for them this lake is very hard of access.
Chaupâi.
Again, if any one laboriously makes his way to it, but becomes overpowered by sleep and feverishness, a strange torpor and numbness settle on his soul, and though he is on the spot, the luckless wretch makes no ablution. Having neither bathed in the lake nor drunk of it he goes away in his pride, and when some one comes to enquire of him he abuses it. But no difficulties deter those whom Râma regards with affection. They reverently bathe, are relieved from the fierce flames of sin, sorrow, and pain, and, being sincerely devoted to Râma, will never abandon it. If, my friend, you would bathe in this lake, be diligent to keep company with the good. As for myself, having thus with the mind's eye contemplated it, my poetical faculty has become clear and profound, my heart swells with joy and rapture, and overflows in a torrent of ecstatic devotion. My song pours on like a river flooded with Râma's bright renown; like the river Sarjû, fountain of bliss, with piety and theology for its two fair banks; a holy stream rejoicing the pious soul (or born of the Mânas lake), sweeping away all worldly impurities like the trees and roots on its bank.
Dohâ 48.
The three kinds of hearers in the assembly are like the towns, villages, and hamlets on the river side, while the saints are like the incomparable city of Avadh, full of all that is auspicious.
Dohâ 48.
The three kinds of hearers in the assembly are like the towns, villages, and hamlets on the river side, while the saints are like the incomparable city of Avadh, full of all that is auspicious.
Chaupâi.
The beautiful Sarjû, as it were the glory of Râma, has united with the Ganges of devotion; and the magnificent river Son, like the warlike power of Râma and His brother, has joined them as a third. Between the two, the Ganges stream of devotion shines clear in its wisdom and self-control, while the combined flood destroying the triple curse of humanity is absorbed in the mighty ocean of very Râma. The united stream of the Mânas-born Sarjû and the Ganges purifies the pious listener, while the various tales and episodes interspersed here and there are the groves and gardens on its opposite banks; the details of the marriage and wedding procession of Umâ and Siva are like the innumerable fish in the water; the joy and gladness that attended Râma's birth are like beautiful swarms of bees and the ripple of the lake.
Dohâ 49.
The childish sports of the four brothers are like the goodly lotus flowers;
the virtuous king and queen and their court like the bees and water-birds.
Chaupâî
The charming story of Sita's marriage like the bright gleam of the flashing river; the many ingenious questions like the boats on the stream; the appropriate and judicious answers like the boatmen; again, the argumentative discussions show like crowding travellers; the wrath of Bhrigunâth like the rushing torrent; Râma's soft speech like the well-arranged ghâts; the marriage festivities of Râma and Lakshman like the grateful swell of the tide; the thrill of pleasure that spreads through the delighted audience like the ecstatic feelings of the virtuous bathers; the auspicious preparations for marking Râma's forehead with the tilak like the crowds assembled on holidays; and like the river mud is Kaikeyi's evil counsel, the cause of many calamities.
The beautiful Sarjû, as it were the glory of Râma, has united with the Ganges of devotion; and the magnificent river Son, like the warlike power of Râma and His brother, has joined them as a third. Between the two, the Ganges stream of devotion shines clear in its wisdom and self-control, while the combined flood destroying the triple curse of humanity is absorbed in the mighty ocean of very Râma. The united stream of the Mânas-born Sarjû and the Ganges purifies the pious listener, while the various tales and episodes interspersed here and there are the groves and gardens on its opposite banks; the details of the marriage and wedding procession of Umâ and Siva are like the innumerable fish in the water; the joy and gladness that attended Râma's birth are like beautiful swarms of bees and the ripple of the lake.
Dohâ 49.
The childish sports of the four brothers are like the goodly lotus flowers;
the virtuous king and queen and their court like the bees and water-birds.
Chaupâî
The charming story of Sita's marriage like the bright gleam of the flashing river; the many ingenious questions like the boats on the stream; the appropriate and judicious answers like the boatmen; again, the argumentative discussions show like crowding travellers; the wrath of Bhrigunâth like the rushing torrent; Râma's soft speech like the well-arranged ghâts; the marriage festivities of Râma and Lakshman like the grateful swell of the tide; the thrill of pleasure that spreads through the delighted audience like the ecstatic feelings of the virtuous bathers; the auspicious preparations for marking Râma's forehead with the tilak like the crowds assembled on holidays; and like the river mud is Kaikeyi's evil counsel, the cause of many calamities.
Dohâ 50.
Like prayers and sacrifices effectual to remove every misfortune are Bharat's virtuous acts; while the corruptions of the world and sinful men and slanderers are like the scum on the water and the cranes and crows.
This river of glory is beautiful in each of the six seasons, bright and holy exceedingly at all times. The story of the marriage of Siva with the daughter of the snowy mountains is like the winter; the glad rejoicings at the Lord's birth are like the dewy season; the account of the preparations for Râma's wedding are like the delightful and auspicious spring; Râma's intolerable banishment is like the hot weather, and the story of His rough journeyings like the blazing sun and the wind; his encounters with fierce demons, by which he gladdens the hosts of heaven, are like the rains that refresh the fields; the prosperity of His reign, His meekness and greatness, are like the clear, bountiful, and lovely autumn; the recital of the virtues of Sîtâ, that jewel of faithful wives, is as the undefiled and excellent water; the amiability of Bharat as its unvarying coolness.
Dohâ 51.
Their looks and words at meeting, their mutual love and laughter, the true fraternal affection of the four brothers, are as the water's sweet odour.
My suppliant address and self-depreciation and modesty correspond to the singular lightness of good water, which is anything but a defect. This marvellous lymph works its effect by the mere hearing, quenching the thirst of desire and cleansing the soul of impurity; it resuscitates true love to Râma and puts an end to all the sin and sorrow of the world, draining life of its weariness, comforting with true comfort, destroying sin and pain and poverty and error, dispelling lust and passion and frenzy and infatuation, and promoting pure intelligence and detachment from the world. Those who reverently drink or bathe in this stream, from their soul is effaced all sin and distress; those who do not cleanse their heart in it are wretches whom the world has ruined, turning back, hapless creatures! like a panting deer that has seen a river in a mirage.
Like prayers and sacrifices effectual to remove every misfortune are Bharat's virtuous acts; while the corruptions of the world and sinful men and slanderers are like the scum on the water and the cranes and crows.
This river of glory is beautiful in each of the six seasons, bright and holy exceedingly at all times. The story of the marriage of Siva with the daughter of the snowy mountains is like the winter; the glad rejoicings at the Lord's birth are like the dewy season; the account of the preparations for Râma's wedding are like the delightful and auspicious spring; Râma's intolerable banishment is like the hot weather, and the story of His rough journeyings like the blazing sun and the wind; his encounters with fierce demons, by which he gladdens the hosts of heaven, are like the rains that refresh the fields; the prosperity of His reign, His meekness and greatness, are like the clear, bountiful, and lovely autumn; the recital of the virtues of Sîtâ, that jewel of faithful wives, is as the undefiled and excellent water; the amiability of Bharat as its unvarying coolness.
Dohâ 51.
Their looks and words at meeting, their mutual love and laughter, the true fraternal affection of the four brothers, are as the water's sweet odour.
My suppliant address and self-depreciation and modesty correspond to the singular lightness of good water, which is anything but a defect. This marvellous lymph works its effect by the mere hearing, quenching the thirst of desire and cleansing the soul of impurity; it resuscitates true love to Râma and puts an end to all the sin and sorrow of the world, draining life of its weariness, comforting with true comfort, destroying sin and pain and poverty and error, dispelling lust and passion and frenzy and infatuation, and promoting pure intelligence and detachment from the world. Those who reverently drink or bathe in this stream, from their soul is effaced all sin and distress; those who do not cleanse their heart in it are wretches whom the world has ruined, turning back, hapless creatures! like a panting deer that has seen a river in a mirage.
Dohâ 52-54.
Thus have I declared to the best of my ability the virtues of this excellent water, and having plunged my own soul in it, and ever remembering Bhavânî and Sankara, I proceed with my delectable story. I will first repeat in substance the original conversation, with the questions put by Bharadvâja when he found the Muni Yâjnavalkya; and laying my soul at the lotus feet of Raghupati and thus securing his patronage, I will sing the meeting of the two great saints and their auspicious discourse.
At Prayag lives the saint Bharadvaja, devoted beyond measure to Rama’s feet, a self-restrained ascetic full of sobriety and benevolence, supremely skilled in divine knowledge. In the month of Magh, when the sun enters the sign of Capricorn, everyone visits this chief of holy places; gods, demi-gods, kinnars and men in troops, all devoutly bathe in the triple flood and worship the lotus feet of Madhava, while they have the happiness of touching the imperishable fig-tree. At Bharadvaja’s hallowed hermitage—so charming a spot that even the saint loved it—is ever a concourse of seers and sages come to bathe at the holiest of all holy places; and having with gladness performed their ablutions at break of day, they converse together on the glories of Hari:
Discussing the nature of the deity, the kinds of religious observance and the classification of primordial entities; and declaring faith in God to be the epitome of wisdom and spiritual detachment.
Thus have I declared to the best of my ability the virtues of this excellent water, and having plunged my own soul in it, and ever remembering Bhavânî and Sankara, I proceed with my delectable story. I will first repeat in substance the original conversation, with the questions put by Bharadvâja when he found the Muni Yâjnavalkya; and laying my soul at the lotus feet of Raghupati and thus securing his patronage, I will sing the meeting of the two great saints and their auspicious discourse.
At Prayag lives the saint Bharadvaja, devoted beyond measure to Rama’s feet, a self-restrained ascetic full of sobriety and benevolence, supremely skilled in divine knowledge. In the month of Magh, when the sun enters the sign of Capricorn, everyone visits this chief of holy places; gods, demi-gods, kinnars and men in troops, all devoutly bathe in the triple flood and worship the lotus feet of Madhava, while they have the happiness of touching the imperishable fig-tree. At Bharadvaja’s hallowed hermitage—so charming a spot that even the saint loved it—is ever a concourse of seers and sages come to bathe at the holiest of all holy places; and having with gladness performed their ablutions at break of day, they converse together on the glories of Hari:
Discussing the nature of the deity, the kinds of religious observance and the classification of primordial entities; and declaring faith in God to be the epitome of wisdom and spiritual detachment.
After thus bathing every day that the sun is in Capricorn, they again return each to his own cell, and every year there is a similar rejoicing when the saints meet for the annual ablution. On one occasion when the bathing time was over, and all the holy men had left, Bharadvaja clasped by the feet and detained the supremely wise saint Yajnavalkya, and having reverently laved his lotus feet and seated him on a pre-eminent throne, he with religious ceremony extolled the saint’s glory, and finally thus addressed him in mildest of tones: “Sir, I have a great doubt, while in your grasp are all the mysteries of the Veda; I am afraid and ashamed to speak, but if I speak not, I lose a great opportunity.
This, Sir, is a maxim of all the saints and is also declared by the Vedas and Puranas that there is no sound wisdom in his breast who conceals aught from his ghostly father.
Remembering this, I lay bare my folly—take pity, my lord, on your faithful servant and dispel it. The might of Rama’s name is immeasurable; so tell the saints, the Puranas and the Vedic commentaries; the immortal Sambhu, who is the lord Siva, the perfection of wisdom and goodness, is ever repeating it: though all the four groups of animate beings in the world attain to salvation if they die in his city Kasi, yet, O king of saints, it is by the virtue of Rama’s name; and therefore Siva in His compassion enjoins its use. I ask of you, my lord, who is this Rama? Be gracious enough to instruct me. There is one Rama, the prince of Avadh, whose acts are known throughout the world, who suffered infinite distress by the loss of his wife, and waxing wrath slew Ravana in battle.
This, Sir, is a maxim of all the saints and is also declared by the Vedas and Puranas that there is no sound wisdom in his breast who conceals aught from his ghostly father.
Remembering this, I lay bare my folly—take pity, my lord, on your faithful servant and dispel it. The might of Rama’s name is immeasurable; so tell the saints, the Puranas and the Vedic commentaries; the immortal Sambhu, who is the lord Siva, the perfection of wisdom and goodness, is ever repeating it: though all the four groups of animate beings in the world attain to salvation if they die in his city Kasi, yet, O king of saints, it is by the virtue of Rama’s name; and therefore Siva in His compassion enjoins its use. I ask of you, my lord, who is this Rama? Be gracious enough to instruct me. There is one Rama, the prince of Avadh, whose acts are known throughout the world, who suffered infinite distress by the loss of his wife, and waxing wrath slew Ravana in battle.
Is it this Rama, my lord, or another, whose name Tripurari is ever repeating? Ponder the matter well and tell me, O wisest and most faithful of men.
Tell me the whole history in full, my master, so that my overpowering perplexity may be solved.” Said Yajnavalkya with a smile: “All the glory of Raghupati is known to you; you are a votary of his in heart, word, and deed; I understand your stratagem. Wishing to hear the marvellous tale of Rama’s achievements, you have questioned me with an affectation of great simplicity. Listen then, my son, with devout attention while I repeat the fair legend, which vanquishes every monstrous error, as dread Devi vanquished the demon Mahishasur, but which is drunk in by the saints as the light of the moon by the chakor. When a similar doubt was suggested by Bhavani, Mahadeva expounded the matter.
And I now, as best I can, repeat their conversation, noting both its time and occasion; on hearing it, my friend, all difficulties vanish.
Once upon a time, in the second age of the world, Sambhu visited the Rishi Agastya: with him went the mother of the world, the faithful Bhavani. The hermit made obeisance, for he recognized them as the sovereigns of the universe, and recited the story of Rama, with which Mahadeva was delighted. The hermit then asked him about true faith in Hari, and Sambhu instructed Him, for he saw him to be deserving. In such converse the mountain lord Mahadeva passed some days there, but finally took his leave and returned home with the daughter of Daksha. Now at that time there had become incarnate, in the family of Raghu, Hari the destroyer of the burdens of the worlds who at His father’s word sorrowfully left the throne and wandered, immortal god though he was, in the Dandaka forest.
Tell me the whole history in full, my master, so that my overpowering perplexity may be solved.” Said Yajnavalkya with a smile: “All the glory of Raghupati is known to you; you are a votary of his in heart, word, and deed; I understand your stratagem. Wishing to hear the marvellous tale of Rama’s achievements, you have questioned me with an affectation of great simplicity. Listen then, my son, with devout attention while I repeat the fair legend, which vanquishes every monstrous error, as dread Devi vanquished the demon Mahishasur, but which is drunk in by the saints as the light of the moon by the chakor. When a similar doubt was suggested by Bhavani, Mahadeva expounded the matter.
And I now, as best I can, repeat their conversation, noting both its time and occasion; on hearing it, my friend, all difficulties vanish.
Once upon a time, in the second age of the world, Sambhu visited the Rishi Agastya: with him went the mother of the world, the faithful Bhavani. The hermit made obeisance, for he recognized them as the sovereigns of the universe, and recited the story of Rama, with which Mahadeva was delighted. The hermit then asked him about true faith in Hari, and Sambhu instructed Him, for he saw him to be deserving. In such converse the mountain lord Mahadeva passed some days there, but finally took his leave and returned home with the daughter of Daksha. Now at that time there had become incarnate, in the family of Raghu, Hari the destroyer of the burdens of the worlds who at His father’s word sorrowfully left the throne and wandered, immortal god though he was, in the Dandaka forest.
There Sati dwelt on Kailas, sorrowing grievously; not a soul knew her secret, but each day that she passed was like an age.
Ever growing more sick at heart: “When shall I emerge from this sea of troubles? I who put a slight upon Râma and took my husband's word to be a lie. The Creator has repaid me and has done as I deserved. Now, O God, think not thus within Thyself that I can live without Sankara. The anguish of my heart is beyond words; but I take comfort when I remember Râma, whom men call the lord of compassion, and whom the Vedas hymn as the remover of distress. Him I supplicate with folded hands. May this body of mine be speedily dissolved. As my love for Siva is unfeigned in thought, word, and deed, and as His word cannot fail,
“Listen, mother, to the vision I am about to tell you; a fair and lovely Brahmin prince has thus instructed me:
Go, mountain maid, and practise penance, reflecting that Nârada’s words are infallibly true. Your parents, too, are pleased with the idea, for penance is full of peace and puts an end to pain and sin. By the virtue of penance the Creator made the world; by the virtue of penance Vishnu redeems the world; by the virtue of penance Sambhu destroys it. It is by the virtue of penance that the Great Serpent supports the burden of the earth, and in short the whole creation, Bhavâni, depends upon penance; do you then practise it.” On hearing these words her mother was astounded, and sent for the king and declared to him the vision. Then, after consoling her parents in every possible way, Umâ in gladness of heart commenced her penance; while they and all their loving dependants grew sad of face, nor could speak a word.
Ever growing more sick at heart: “When shall I emerge from this sea of troubles? I who put a slight upon Râma and took my husband's word to be a lie. The Creator has repaid me and has done as I deserved. Now, O God, think not thus within Thyself that I can live without Sankara. The anguish of my heart is beyond words; but I take comfort when I remember Râma, whom men call the lord of compassion, and whom the Vedas hymn as the remover of distress. Him I supplicate with folded hands. May this body of mine be speedily dissolved. As my love for Siva is unfeigned in thought, word, and deed, and as His word cannot fail,
“Listen, mother, to the vision I am about to tell you; a fair and lovely Brahmin prince has thus instructed me:
Go, mountain maid, and practise penance, reflecting that Nârada’s words are infallibly true. Your parents, too, are pleased with the idea, for penance is full of peace and puts an end to pain and sin. By the virtue of penance the Creator made the world; by the virtue of penance Vishnu redeems the world; by the virtue of penance Sambhu destroys it. It is by the virtue of penance that the Great Serpent supports the burden of the earth, and in short the whole creation, Bhavâni, depends upon penance; do you then practise it.” On hearing these words her mother was astounded, and sent for the king and declared to him the vision. Then, after consoling her parents in every possible way, Umâ in gladness of heart commenced her penance; while they and all their loving dependants grew sad of face, nor could speak a word.
Dohâ 83.
Then came Vedasiras and instructed them all; and when they had heard of Pârvatî’s glory they were comforted.
Chaupâî.
But Umâ, cherishing in her heart the feet of her dear lord, went into the forest and began her penance. Though her delicate frame was little fit for such austerities, she abandoned all food and became absorbed in prayer, her devotion so growing day by day that all bodily wants were forgotten, and her soul was wholly given to penance. For a thousand years she ate only roots and fruit; for a hundred years she lived on vegetables; for some days her only sustenance was water and air, and on some she maintained a yet more absolute fast. For three thousand years she ate only dry leaves of the bel tree that had fallen to the ground, and at last abstained even from dry leaves, whence she acquired the name of Aparna (“the leafless”). At the sight of her emaciated frame, Brahma’s deep voice resounded through the heavens:
Dohâ 84.
“Hear, daughter of the mountain king! Your desire is accomplished; cease all these intolerable afflictions: Tripurari will soon be yours.”
Chaupâî.
Though there have been many saints, both resolute and wise, not one, Bhavâni, has performed such penance as this: submit now to my commands, knowing them to be ever true and ever good. When your father comes to call you, cease to resist and go home with him; and when the seven sages meet you, know this to be the test of the heavenly prediction.” When she heard Brahma’s voice thus speaking from on high, Girijâ thrilled with delight. Now with her we have done for a time, while we turn to Sambhu. From the day when Satî’s spirit left the body he became a rigid ascetic, ever telling his beads in Râma’s name, and attending the public recitations in his honour:
Then came Vedasiras and instructed them all; and when they had heard of Pârvatî’s glory they were comforted.
Chaupâî.
But Umâ, cherishing in her heart the feet of her dear lord, went into the forest and began her penance. Though her delicate frame was little fit for such austerities, she abandoned all food and became absorbed in prayer, her devotion so growing day by day that all bodily wants were forgotten, and her soul was wholly given to penance. For a thousand years she ate only roots and fruit; for a hundred years she lived on vegetables; for some days her only sustenance was water and air, and on some she maintained a yet more absolute fast. For three thousand years she ate only dry leaves of the bel tree that had fallen to the ground, and at last abstained even from dry leaves, whence she acquired the name of Aparna (“the leafless”). At the sight of her emaciated frame, Brahma’s deep voice resounded through the heavens:
Dohâ 84.
“Hear, daughter of the mountain king! Your desire is accomplished; cease all these intolerable afflictions: Tripurari will soon be yours.”
Chaupâî.
Though there have been many saints, both resolute and wise, not one, Bhavâni, has performed such penance as this: submit now to my commands, knowing them to be ever true and ever good. When your father comes to call you, cease to resist and go home with him; and when the seven sages meet you, know this to be the test of the heavenly prediction.” When she heard Brahma’s voice thus speaking from on high, Girijâ thrilled with delight. Now with her we have done for a time, while we turn to Sambhu. From the day when Satî’s spirit left the body he became a rigid ascetic, ever telling his beads in Râma’s name, and attending the public recitations in his honour:
Dohâ 85.
Even he, Siva, the pure intelligence, the abode of bliss, exempt from lust, frenzy, and delusion, wanders about on earth with his heart fixed on Hari, the joy of the whole world.
Chaupâî.
Now instructing saints in wisdom, now expounding Râma’s praises, and though himself the all-wise and passionless lord God, yet saddened by the sadness of a bereaved disciple. In this way many ages passed, while his love for Râma daily increased. Then the generous and merciful God, full of grace and benignity, seeing his steadfastness and affection, and the unchangeable stamp of devotion on his soul, became manifest in all his glory and lauded him highly, for none other had ever accomplished such a vow. In diverse ways he instructed him, telling him of Pârvatî’s birth and of her virtuous deeds, all at full length, in his infinite compassion.
Dohâ 86.
“Now, Siva, if you have any love for me, listen to my request: go and marry the mountain maid and do as I ask you.”
Chaupâî.
Said Siva—“Though it is not what I approve, yet when a master speaks he must not be gainsaid. I must needs bow to your order, for obedience is the highest duty. If a man would prosper, he must do, without thinking, as he is told by his parents, or his confessor, or his superior; you are in every way my benefactor, and I bow to your commands.” The lord was pleased when he heard Sankara’s reply so full of faith, knowledge, and religious feeling, and said—“Hara, your vow has been kept; attend now to what I have told you.” So saying he vanished, but the vision remained impressed in Sankara’s soul. Then came the seven Rishis to visit him and he addressed them thus in pleasant wise:
Even he, Siva, the pure intelligence, the abode of bliss, exempt from lust, frenzy, and delusion, wanders about on earth with his heart fixed on Hari, the joy of the whole world.
Chaupâî.
Now instructing saints in wisdom, now expounding Râma’s praises, and though himself the all-wise and passionless lord God, yet saddened by the sadness of a bereaved disciple. In this way many ages passed, while his love for Râma daily increased. Then the generous and merciful God, full of grace and benignity, seeing his steadfastness and affection, and the unchangeable stamp of devotion on his soul, became manifest in all his glory and lauded him highly, for none other had ever accomplished such a vow. In diverse ways he instructed him, telling him of Pârvatî’s birth and of her virtuous deeds, all at full length, in his infinite compassion.
Dohâ 86.
“Now, Siva, if you have any love for me, listen to my request: go and marry the mountain maid and do as I ask you.”
Chaupâî.
Said Siva—“Though it is not what I approve, yet when a master speaks he must not be gainsaid. I must needs bow to your order, for obedience is the highest duty. If a man would prosper, he must do, without thinking, as he is told by his parents, or his confessor, or his superior; you are in every way my benefactor, and I bow to your commands.” The lord was pleased when he heard Sankara’s reply so full of faith, knowledge, and religious feeling, and said—“Hara, your vow has been kept; attend now to what I have told you.” So saying he vanished, but the vision remained impressed in Sankara’s soul. Then came the seven Rishis to visit him and he addressed them thus in pleasant wise:
Dohâ 87.
“Go to Parvati and make trial of her love, and then send her father to fetch her home and remove all his doubts.”
When the Rishis saw Gauri, she seemed to them like Penance personified, and they cried, “Hear, O daughter of the mountain! Why practise such grievous self-mortification? What has been the sin, or what is the aim? Tell us the whole secret truly.” When Bhavani heard their speech, she replied in strangely moving terms: “I greatly shrink from telling my secret, for you will smile at my folly when you hear it; but my soul is obstinately set and refuses to hear instruction, though I am like one building a house upon the water, or as one who would fly without wings, relying only on the truth of Narada’s prophecy. See, O saints, the extent of my madness. I long for the unchangeable Sankara as my husband.”
Dohā 88.
The Rishis smiled on hearing her speech, and said: “You are a true daughter of the parent rock; but tell me who has ever listened to Narada’s advice and had a home?”
Chaupāi
“Did he not advise Daksha’s sons, and they never saw their father’s house again? It was he, too, who ruined Chitraketu’s family, and also Hiranyakasipu’s. Whoever listens to Narada’s advice, be it man or woman, is certain to become a homeless beggar. Seemingly pious, but deceitful at heart, he would make every one like himself. And now you are led away by his words, and are longing to marry a very outcast, a worthless, shameless, tattered wretch, with a necklace of serpents and skulls, and without either family, or house, or even clothes. Tell me now—what pleasure is to be had from such a bridegroom as this? Better forget the ravings of the impostor. For he married Sati only because other people suggested it, and soon abandoned her and left her to die.”
“Go to Parvati and make trial of her love, and then send her father to fetch her home and remove all his doubts.”
When the Rishis saw Gauri, she seemed to them like Penance personified, and they cried, “Hear, O daughter of the mountain! Why practise such grievous self-mortification? What has been the sin, or what is the aim? Tell us the whole secret truly.” When Bhavani heard their speech, she replied in strangely moving terms: “I greatly shrink from telling my secret, for you will smile at my folly when you hear it; but my soul is obstinately set and refuses to hear instruction, though I am like one building a house upon the water, or as one who would fly without wings, relying only on the truth of Narada’s prophecy. See, O saints, the extent of my madness. I long for the unchangeable Sankara as my husband.”
Dohā 88.
The Rishis smiled on hearing her speech, and said: “You are a true daughter of the parent rock; but tell me who has ever listened to Narada’s advice and had a home?”
Chaupāi
“Did he not advise Daksha’s sons, and they never saw their father’s house again? It was he, too, who ruined Chitraketu’s family, and also Hiranyakasipu’s. Whoever listens to Narada’s advice, be it man or woman, is certain to become a homeless beggar. Seemingly pious, but deceitful at heart, he would make every one like himself. And now you are led away by his words, and are longing to marry a very outcast, a worthless, shameless, tattered wretch, with a necklace of serpents and skulls, and without either family, or house, or even clothes. Tell me now—what pleasure is to be had from such a bridegroom as this? Better forget the ravings of the impostor. For he married Sati only because other people suggested it, and soon abandoned her and left her to die.”
Dohā 89.
And now he never gives her a thought, but goes about begging, and eats and sleeps at his ease. What respectable woman could ever stay with such a confirmed solitary?
Chaupāi
“Today if you will hear my words, I have thought of an excellent bridegroom for you, so beautiful and honourable, so pleasant and amiable, that even the Veda hymns his praise—the faultless and all-perfect lord of Lakshmi, who reigns at Vaikuntha. He is the husband that I will bring you.” On hearing this Bhavani smiled and replied: “You said true that I inherit a rock-nature, and would sooner die than yield. Gauri, as another product of the rock, cannot be changed by any amount of burning. Nor will I change my faith in Narada’s word; whether my house be full or desolate, I fear not: whoever doubts the word of his spiritual adviser must never dream of obtaining either happiness or riches.”
Dohā 90.
Mahadeva is full of faults, while Vishnu is all-perfect: but the heart concerns itself only about the object it happens to fancy.
If, reverend sirs, I had met you sooner, I would have submitted to your advice; but now that I have given my life for Sambhu, it is too late to weigh his merits and defects. If you are firmly resolved upon making a match, you need not stand idle; the world is full of young men and maidens; but as for me, though I hold out for a million lives, I will either wed Sambhu or remain a virgin. I will not forget Narada's admonition, who told me again and again of Mahadeva. I, who am styled the mother of the world, fall at your feet and bid you return home; your time is lost.” When the sages beheld her devotion they cried, “Glory, glory, glory to the great mother Bhavani,
And now he never gives her a thought, but goes about begging, and eats and sleeps at his ease. What respectable woman could ever stay with such a confirmed solitary?
Chaupāi
“Today if you will hear my words, I have thought of an excellent bridegroom for you, so beautiful and honourable, so pleasant and amiable, that even the Veda hymns his praise—the faultless and all-perfect lord of Lakshmi, who reigns at Vaikuntha. He is the husband that I will bring you.” On hearing this Bhavani smiled and replied: “You said true that I inherit a rock-nature, and would sooner die than yield. Gauri, as another product of the rock, cannot be changed by any amount of burning. Nor will I change my faith in Narada’s word; whether my house be full or desolate, I fear not: whoever doubts the word of his spiritual adviser must never dream of obtaining either happiness or riches.”
Dohā 90.
Mahadeva is full of faults, while Vishnu is all-perfect: but the heart concerns itself only about the object it happens to fancy.
If, reverend sirs, I had met you sooner, I would have submitted to your advice; but now that I have given my life for Sambhu, it is too late to weigh his merits and defects. If you are firmly resolved upon making a match, you need not stand idle; the world is full of young men and maidens; but as for me, though I hold out for a million lives, I will either wed Sambhu or remain a virgin. I will not forget Narada's admonition, who told me again and again of Mahadeva. I, who am styled the mother of the world, fall at your feet and bid you return home; your time is lost.” When the sages beheld her devotion they cried, “Glory, glory, glory to the great mother Bhavani,
For two hours this triumph lasted, till Kâmadeva drew nigh to Sambhu. On seeing him Love trembled, and the whole world returned to itself. Every living creature at once grew calm, as when a drunkard recovers from his drunkenness. When Love looked at Siva, the invincible and unapproachable god, he feared; then returned shame too strong for words and, resolved upon death, he formed his plan of attack. Forthwith lusty Spring stepped forth, and every tree broke into blossom; wood and grove, lake and pond, every quarter of the heaven, gladdened and overflowed as it were with love, and even the deadest soul quickened at the sight.
Chhand 5
At love's touch the dead were quickened, blossomed all the wood so dark
While a breeze, soft, cool, and fragrant, fanned the love-enkindled spark.
Laughs the lake with many a lotus, hum the bees with drowsy sound,
Swans and parrots chatter gaily, gladly dance the nymphs around.
Dohâ 95
Though he tried every trick and manifold device, yet he and his army were defeated; Siva's unbroken trance still continued, and Love grew furious.
Chaupâi
Seeing a mango tree with spreading boughs, he in his folly climbed up into it; then fitted a shaft to his flowery bow, and in his great passion, taking aim and drawing the string home to the ear, he let fly and lodged the five arrows in his breast. Then the trance was broken and Sambhu awoke. In the lord's soul was great agitation; he opened his eyes, and looking all round saw Kâmadeva in the mango tree. At his wrath the three worlds trembled. Then Siva unclosed his third eye, and by its flash Kâmadeva was reduced to ashes. A confused cry went up through the universe from the gods in their dismay, from the demons in exultation; the rich were sad when they remembered love's delights, while saints and hermits felt relieved of a thorn.
Chhand 5
At love's touch the dead were quickened, blossomed all the wood so dark
While a breeze, soft, cool, and fragrant, fanned the love-enkindled spark.
Laughs the lake with many a lotus, hum the bees with drowsy sound,
Swans and parrots chatter gaily, gladly dance the nymphs around.
Dohâ 95
Though he tried every trick and manifold device, yet he and his army were defeated; Siva's unbroken trance still continued, and Love grew furious.
Chaupâi
Seeing a mango tree with spreading boughs, he in his folly climbed up into it; then fitted a shaft to his flowery bow, and in his great passion, taking aim and drawing the string home to the ear, he let fly and lodged the five arrows in his breast. Then the trance was broken and Sambhu awoke. In the lord's soul was great agitation; he opened his eyes, and looking all round saw Kâmadeva in the mango tree. At his wrath the three worlds trembled. Then Siva unclosed his third eye, and by its flash Kâmadeva was reduced to ashes. A confused cry went up through the universe from the gods in their dismay, from the demons in exultation; the rich were sad when they remembered love's delights, while saints and hermits felt relieved of a thorn.
Chhand 6
The saints were freed from torment: but Rati swooned for woe,
And in sad guise with weeping eyes at Siva's throne fell low,
Sore wailing and lamenting her dear lord's hapless fate;
Till quick to pardon spoke the god in words compassionate:
Dohâ 96
“Henceforth, Rati, your husband's name shall be called Anang (the bodiless), and thus etherealized he shall pervade all things. But hear how you will again find him hereafter.
Chaupâi
When Krishna becomes incarnate in the family of Jadu to relieve the world of its burdens, your husband shall be born again as his son (Pradyumna): this my word shall not fail.” On hearing this prophecy of Sankara's, Rati retired. I now turn to another part of my story. When Brahma and the other gods heard these tidings they first went to Vaikuntha, and thence, with Vishnu, Brahma, and all the rest, into the presence of the merciful Siva, and each of them separately sang his praises. Then the gracious power whose crest is the moon and whose standard a bull said: “Tell me, ye immortals, why ye have come.” Said Brahma: “My lord, you can read our hearts, but as ordered I speak.
Dohâ 97
In the mind of all the gods is one idea. Sankara is love-smitten, and we would fain with our own eyes see his marriage.
The saints were freed from torment: but Rati swooned for woe,
And in sad guise with weeping eyes at Siva's throne fell low,
Sore wailing and lamenting her dear lord's hapless fate;
Till quick to pardon spoke the god in words compassionate:
Dohâ 96
“Henceforth, Rati, your husband's name shall be called Anang (the bodiless), and thus etherealized he shall pervade all things. But hear how you will again find him hereafter.
Chaupâi
When Krishna becomes incarnate in the family of Jadu to relieve the world of its burdens, your husband shall be born again as his son (Pradyumna): this my word shall not fail.” On hearing this prophecy of Sankara's, Rati retired. I now turn to another part of my story. When Brahma and the other gods heard these tidings they first went to Vaikuntha, and thence, with Vishnu, Brahma, and all the rest, into the presence of the merciful Siva, and each of them separately sang his praises. Then the gracious power whose crest is the moon and whose standard a bull said: “Tell me, ye immortals, why ye have come.” Said Brahma: “My lord, you can read our hearts, but as ordered I speak.
Dohâ 97
In the mind of all the gods is one idea. Sankara is love-smitten, and we would fain with our own eyes see his marriage.
Chaupâi
O destroyer of the pride of love, let us feast our eyes on this glad event. In granting a husband to Rati after Kâmadeva had been consumed you have done well, O sea of compassion, in punishment remembering mercy; the great have ever an easy temper. Accept now the interminable penance that Pârvati has endured.” On hearing Brahma's speech and perceiving its purport, He exclaimed joyfully, “So be it!” Then the gods sounded their kettledrums and rained down flowers, and cried “Victory, victory to the King of heaven!” Then, perceiving it was the proper time, the seven sages came and were despatched by Brahma to the Himâlaya, where first they sought Bhavâni, and addressed her in mild but deceptive terms:—
Dohâ 98
“You would not listen to us, but rather took Narada's advice; now again is your vow proved vain, for the god of love has been consumed by Mahâdeva.”
Chaupâi
Bhavâni replied with a smile—“O wisest of sages, you have said well. Your words—‘Love has been consumed by Mahâdeva’—imply a belief that aforetime Sambhu was liable to change. But I know Him to be from everlasting an ascetic, faultless, loveless, passionless: and if, knowing him to be such as he is, I have served Him devotedly in heart, word, and deed, so gracious a lord (be assured, O sages) will bring my vow to accomplishment. Your saying that Hara has destroyed Love betrays great want of judgment. Fire, my friend, has an unalterable nature, and ice cannot exist near it; brought near, it must inevitably perish; and so must Love in the presence of Mahâdeva.”
O destroyer of the pride of love, let us feast our eyes on this glad event. In granting a husband to Rati after Kâmadeva had been consumed you have done well, O sea of compassion, in punishment remembering mercy; the great have ever an easy temper. Accept now the interminable penance that Pârvati has endured.” On hearing Brahma's speech and perceiving its purport, He exclaimed joyfully, “So be it!” Then the gods sounded their kettledrums and rained down flowers, and cried “Victory, victory to the King of heaven!” Then, perceiving it was the proper time, the seven sages came and were despatched by Brahma to the Himâlaya, where first they sought Bhavâni, and addressed her in mild but deceptive terms:—
Dohâ 98
“You would not listen to us, but rather took Narada's advice; now again is your vow proved vain, for the god of love has been consumed by Mahâdeva.”
Chaupâi
Bhavâni replied with a smile—“O wisest of sages, you have said well. Your words—‘Love has been consumed by Mahâdeva’—imply a belief that aforetime Sambhu was liable to change. But I know Him to be from everlasting an ascetic, faultless, loveless, passionless: and if, knowing him to be such as he is, I have served Him devotedly in heart, word, and deed, so gracious a lord (be assured, O sages) will bring my vow to accomplishment. Your saying that Hara has destroyed Love betrays great want of judgment. Fire, my friend, has an unalterable nature, and ice cannot exist near it; brought near, it must inevitably perish; and so must Love in the presence of Mahâdeva.”
Dohâ 99
On hearing this speech and seeing her love and confidence, the sages were delighted and bowed the head before her, and went to King Himâchal.
Dohâ 100
All the gods began adorning the different vehicles on which they ride abroad; the Muses sang for joy, and all was bliss and happiness.
Chaupâi
Siva’s attendants began to dress their lord, arranging his serpent-crest and crown of matted locks; with snakes for his earrings and bracelets of snakes for his wrists; his body smeared with ashes, and a lion’s skin about his loins; the moon on his brow, the lovely Ganges on the crown of his head, his eyes three in number, and a serpent for his Brahmanical cord; his throat black with poison; a wreath of dead men’s skulls about his breast. In such ghastly attire was arrayed the great god Siva. With trident in hand he advanced riding on a bull, while the drums beat and instruments of music were played. The female divinities all smiled to see him, and said, “The world has no bride worthy of such a lover.” Vishnu and Brahma and all the company of heaven followed in the procession, each on his own carriage. “The gods make a fine sight, but still the procession is not worthy of the bridegroom.”
Dohâ 101
So cried Vishnu with a smile and then commanded all the heavenly warders, “March separately, each one with his own retinue.”
On hearing this speech and seeing her love and confidence, the sages were delighted and bowed the head before her, and went to King Himâchal.
Dohâ 100
All the gods began adorning the different vehicles on which they ride abroad; the Muses sang for joy, and all was bliss and happiness.
Chaupâi
Siva’s attendants began to dress their lord, arranging his serpent-crest and crown of matted locks; with snakes for his earrings and bracelets of snakes for his wrists; his body smeared with ashes, and a lion’s skin about his loins; the moon on his brow, the lovely Ganges on the crown of his head, his eyes three in number, and a serpent for his Brahmanical cord; his throat black with poison; a wreath of dead men’s skulls about his breast. In such ghastly attire was arrayed the great god Siva. With trident in hand he advanced riding on a bull, while the drums beat and instruments of music were played. The female divinities all smiled to see him, and said, “The world has no bride worthy of such a lover.” Vishnu and Brahma and all the company of heaven followed in the procession, each on his own carriage. “The gods make a fine sight, but still the procession is not worthy of the bridegroom.”
Dohâ 101
So cried Vishnu with a smile and then commanded all the heavenly warders, “March separately, each one with his own retinue.”
Chaupâi
Otherwise on going into a strange city they will laugh and say what a sorry procession for such a bridegroom.” The gods smiled to hear this speech, and marched separately, each at the head of his own followers. Mahâdeva smiled too, not understanding Hari’s joke, but taking it as a most friendly suggestion, and sent Bhringi to bring all his attendants together. On receiving Siva’s order they all came and bowed the head at his lotus feet. Then Siva laughed to see the host in their motley attire, riding every kind of vehicle; some with monstrous heads, some with no head at all; some with many hands and feet, and some with none; some with great eyes, some with no eyes; some very stout, some very slim.
Chhand 7
All, stout or slim, or foul or trim in gruesome panoply,
With skulls for wine-cups filled with blood, from which they quaffed with glee;
With head of dog, or ass, or hog, a host no tongue can tell,
Ghosts, goblins, witches, every kind of denizen of hell.
Sorathâ 9
All the demons went singing and dancing with wonderful contortions, such as never were seen, and uttering all sorts of strange cries.
Chaupâi
Like bridegroom, like procession—an extraordinary sight as it went along the road. There King Himâchal erected a canopy more splendid than words can tell; and every hill in the world, small and great, more than man can count, and every wood and sea, river, stream, and lake, all were invited to attend; and assuming forms of exquisite beauty, with all their retinue, male and female, they flocked to the palace singing songs of gladness. First of all the king had built a number of guest-houses, and so tastefully arranged them, that, after a glance at the beauty of the city, the Creator of the world seemed a contemptible architect.
Otherwise on going into a strange city they will laugh and say what a sorry procession for such a bridegroom.” The gods smiled to hear this speech, and marched separately, each at the head of his own followers. Mahâdeva smiled too, not understanding Hari’s joke, but taking it as a most friendly suggestion, and sent Bhringi to bring all his attendants together. On receiving Siva’s order they all came and bowed the head at his lotus feet. Then Siva laughed to see the host in their motley attire, riding every kind of vehicle; some with monstrous heads, some with no head at all; some with many hands and feet, and some with none; some with great eyes, some with no eyes; some very stout, some very slim.
Chhand 7
All, stout or slim, or foul or trim in gruesome panoply,
With skulls for wine-cups filled with blood, from which they quaffed with glee;
With head of dog, or ass, or hog, a host no tongue can tell,
Ghosts, goblins, witches, every kind of denizen of hell.
Sorathâ 9
All the demons went singing and dancing with wonderful contortions, such as never were seen, and uttering all sorts of strange cries.
Chaupâi
Like bridegroom, like procession—an extraordinary sight as it went along the road. There King Himâchal erected a canopy more splendid than words can tell; and every hill in the world, small and great, more than man can count, and every wood and sea, river, stream, and lake, all were invited to attend; and assuming forms of exquisite beauty, with all their retinue, male and female, they flocked to the palace singing songs of gladness. First of all the king had built a number of guest-houses, and so tastefully arranged them, that, after a glance at the beauty of the city, the Creator of the world seemed a contemptible architect.
Chhand 8
Little seemed the world’s Creator, and His skill of nothing worth;
Lake and fountain, grove and garden, shone more fair than aught on earth.
Wreaths and arches, flags and banners, made each house a goodly show;
Gallant youth and lovely maidens set a saint’s heart all aglow.
Dohâ 102
The city in which the great mother had taken birth surpassed description; joy, prosperity, and abundance were ever on the increase.
When it was known that the marriage procession was close at hand, the stir in the city and the brilliancy of the decorations grew more and more. With numerous carriages and all due equipment the heralds started for the formal reception. When they saw the army of gods they were glad of heart, and yet more so when they beheld Hari. But when they perceived Siva’s familiars, every beast they rode started back in affright. Grown men summoned up courage to stand, but the children all ran for their lives straight back home, and when their parents questioned them could only reply, trembling all over—
“What can we say? It is beyond telling; it is no marriage procession, but the army of Death; the bridegroom, a maniac, mounted on a bull, with snakes and skulls and ashes to adorn him.”
Skulls and snakes and streaks of ashes, matted locks and body bare.
Witches, imps, and frightful goblins, and appalling ghosts are there.
Happy man who sees such horrors nor dies at once of fright!
So from house to house they babbled on Uma’s wedding night.
Little seemed the world’s Creator, and His skill of nothing worth;
Lake and fountain, grove and garden, shone more fair than aught on earth.
Wreaths and arches, flags and banners, made each house a goodly show;
Gallant youth and lovely maidens set a saint’s heart all aglow.
Dohâ 102
The city in which the great mother had taken birth surpassed description; joy, prosperity, and abundance were ever on the increase.
When it was known that the marriage procession was close at hand, the stir in the city and the brilliancy of the decorations grew more and more. With numerous carriages and all due equipment the heralds started for the formal reception. When they saw the army of gods they were glad of heart, and yet more so when they beheld Hari. But when they perceived Siva’s familiars, every beast they rode started back in affright. Grown men summoned up courage to stand, but the children all ran for their lives straight back home, and when their parents questioned them could only reply, trembling all over—
“What can we say? It is beyond telling; it is no marriage procession, but the army of Death; the bridegroom, a maniac, mounted on a bull, with snakes and skulls and ashes to adorn him.”
Skulls and snakes and streaks of ashes, matted locks and body bare.
Witches, imps, and frightful goblins, and appalling ghosts are there.
Happy man who sees such horrors nor dies at once of fright!
So from house to house they babbled on Uma’s wedding night.
Then Maina and Himavant were glad and fell again and again at Parvati’s feet. All the people of the city, whatever their age, men and women alike, were equally delighted. Songs of joy began to sound in the streets; golden vases were displayed; meats were dressed in various ways according to the rules of gastronomic science. But the banquet table in the palace inhabited by the great mother Bhavani was altogether beyond description. The marriage guests—Vishnu, Brahma, and all the heavenly orders—were courteously entreated and took their seats line after line. Then the skilful servers began to serve, and the women, when they found the gods were sat down, began to jest and banter in pleasant strain.
In pleasant strain with dark refrain they hint at love’s delight;
Charmed with the song, the gods sit long, nor heed the waning night.
With growing zest each jovial guest prolongs the festive hour:
At last they rise; each bids adieu and seeks his separate bower.
Demented by the power of the delusion, he did not understand Hari's hidden meaning, but hastened at once to the spot where the marriage arena had been prepared. The Rajas were seated rank upon rank, each in grand attire. The saint thought joyfully within himself: “My beauty is such that she will never leave me to wed another.” But the merciful God, the saint’s true friend, had made him hideous beyond all description. Everyone recognized him as Narad and bowed the head, knowing nothing of what had taken place.
In pleasant strain with dark refrain they hint at love’s delight;
Charmed with the song, the gods sit long, nor heed the waning night.
With growing zest each jovial guest prolongs the festive hour:
At last they rise; each bids adieu and seeks his separate bower.
Demented by the power of the delusion, he did not understand Hari's hidden meaning, but hastened at once to the spot where the marriage arena had been prepared. The Rajas were seated rank upon rank, each in grand attire. The saint thought joyfully within himself: “My beauty is such that she will never leave me to wed another.” But the merciful God, the saint’s true friend, had made him hideous beyond all description. Everyone recognized him as Narad and bowed the head, knowing nothing of what had taken place.
Now there were there two of Siva’s attendants who knew the whole secret. Dressed like Brahmans, they seemed to be spectators of the show, walking here and there and looking about.
Both went and sat down in the same group with the saint, so proud of his beauty; and in their Brahmanical attire they attracted no notice. They said in jest, so that Narad might hear: “Hari has given this man such excellent beauty that the princess will be charmed with his appearance and will certainly wed him, taking him for Hari himself.” The saint was so utterly subjugated by passion that Sambhu’s servants could laugh and jeer as they liked, and though he heard their mockery, his intellect was too bewildered to understand it. No one present saw what was going on save only the princess, who, on beholding him just as he was, with his monkey face and deformed body, was quite disgusted at the sight, and with her handmaids glided like a swan through the long line of kings with the wreath of victory in her lotus hands.
She would not let her eyes rest for a moment on the spot where Narad was sitting in his pride. The saint in his anxiety kept fidgeting about, and Siva’s attendants smiled to see the state he was in. Then entered the Compassionate One in the form of a king, and gladly the princess cast on him the garland. Thus Lakshmi’s lord carried off the bride to the despair of the assembled kings. The saint was much disturbed: in his infatuation his reason was quite gone, like a diamond dropped out of a hole in a bag. Then Siva’s attendants said with a smile, “Get a glass and look at yourself”; and having so said, both ran away in great alarm. The saint looked at his reflection in the water. When he saw himself, he was furious and cursed them with a grievous curse:
Both went and sat down in the same group with the saint, so proud of his beauty; and in their Brahmanical attire they attracted no notice. They said in jest, so that Narad might hear: “Hari has given this man such excellent beauty that the princess will be charmed with his appearance and will certainly wed him, taking him for Hari himself.” The saint was so utterly subjugated by passion that Sambhu’s servants could laugh and jeer as they liked, and though he heard their mockery, his intellect was too bewildered to understand it. No one present saw what was going on save only the princess, who, on beholding him just as he was, with his monkey face and deformed body, was quite disgusted at the sight, and with her handmaids glided like a swan through the long line of kings with the wreath of victory in her lotus hands.
She would not let her eyes rest for a moment on the spot where Narad was sitting in his pride. The saint in his anxiety kept fidgeting about, and Siva’s attendants smiled to see the state he was in. Then entered the Compassionate One in the form of a king, and gladly the princess cast on him the garland. Thus Lakshmi’s lord carried off the bride to the despair of the assembled kings. The saint was much disturbed: in his infatuation his reason was quite gone, like a diamond dropped out of a hole in a bag. Then Siva’s attendants said with a smile, “Get a glass and look at yourself”; and having so said, both ran away in great alarm. The saint looked at his reflection in the water. When he saw himself, he was furious and cursed them with a grievous curse:
“Go, false and guilty pair, and take birth as demons of the night. Be this your reward for mocking me; mock again a saint, if you dare.”
Looking again in the water, he saw himself in his proper form; yet still he was not content at heart, but his lip quivered with rage, and in haste he betook himself to Vishnu. “Shall I curse him or kill myself, seeing that he has made a mock of me throughout the world?” On the way the conqueror of demons met him, and with him Rama and the princess. With a smile and in gentle tones he said, “Where goes the saint, like one distracted?” On hearing these words, his anger rose and infatuation utterly mastered his reason: “You never could bear to look upon another’s prosperity; your envy and deceit are notorious; at the churning of the ocean you drove Siva mad, and made the gods quaff the poisoned cup.
“Intoxicating liquor was the demon’s share, and the poison was for Mahideva; but for yourself Rama and the Kaustubha jewel. You have ever been selfish and perverse and treacherous in your dealings.
“Utterly self-willed, with no one over you, and bent on doing whatever comes into your mind; confounding the good and exalting the bad; with a heart incapable either of surprise or pleasure; trying everyone with your tricks, without the slightest consideration and in mere lightness of heart. Neither good deeds nor bad in any way affect you, nor has anyone up to the present ever succeeded in restraining you. Now for this fine treat that you have given me you shall receive a due return. Be born in the form in which you have now imposed upon me; this is my curse. And as you have made me like a monkey, you shall have monkeys for helpmates; and in the same way as you have sorely wronged me, so shall you be distressed by the loss of your wife.”
Looking again in the water, he saw himself in his proper form; yet still he was not content at heart, but his lip quivered with rage, and in haste he betook himself to Vishnu. “Shall I curse him or kill myself, seeing that he has made a mock of me throughout the world?” On the way the conqueror of demons met him, and with him Rama and the princess. With a smile and in gentle tones he said, “Where goes the saint, like one distracted?” On hearing these words, his anger rose and infatuation utterly mastered his reason: “You never could bear to look upon another’s prosperity; your envy and deceit are notorious; at the churning of the ocean you drove Siva mad, and made the gods quaff the poisoned cup.
“Intoxicating liquor was the demon’s share, and the poison was for Mahideva; but for yourself Rama and the Kaustubha jewel. You have ever been selfish and perverse and treacherous in your dealings.
“Utterly self-willed, with no one over you, and bent on doing whatever comes into your mind; confounding the good and exalting the bad; with a heart incapable either of surprise or pleasure; trying everyone with your tricks, without the slightest consideration and in mere lightness of heart. Neither good deeds nor bad in any way affect you, nor has anyone up to the present ever succeeded in restraining you. Now for this fine treat that you have given me you shall receive a due return. Be born in the form in which you have now imposed upon me; this is my curse. And as you have made me like a monkey, you shall have monkeys for helpmates; and in the same way as you have sorely wronged me, so shall you be distressed by the loss of your wife.”
The Lord gladly accepted the curse, thus working the will of the gods, and in his compassion withdrew the influence of his deceptive power.
When this was removed, there appeared neither Rama nor the princess; and the saint fell in great fear at the feet of Hari, ever ready to heal the sorrows.
of a suppliant crying: “May my curse be made of no effect.” Said the gracious God: “It is my will.” Said the saint: “I have spoken many injurious words; how shall my guilt be expiated?” “Go and repeat Sankara’s hundred names, and your soul will at once be relieved. There is no one so dear to me as Siva; never let your faith in this truth be shaken. He on whom Siva will not show mercy shall never know true love to me. Think on this as you wander over the earth; the delusion haunts you no longer.”
The Prime Minister, Dharma-ruchi, a second Sukra, was as devoted to the king as he was wise. With a prudent counsellor, valiant kinsmen, himself a glorious leader in war, with a countless host of horse and foot, and chariots and elephants, and fighting men beyond number, all eager for the fray, the king might well rejoice as he inspected his army 'mid the clash of tumultuous music. Having selected an auspicious day, he marched forth with a special force, bent on universal conquest. In all his numerous battles, wherever they took place, the pride of kings was abased; all the seven continents were reduced by the might of his arm, and their princes escaped only on payment of tribute. At that time Pratāpa-bhānu became the sole monarch of the whole round world.
When this was removed, there appeared neither Rama nor the princess; and the saint fell in great fear at the feet of Hari, ever ready to heal the sorrows.
of a suppliant crying: “May my curse be made of no effect.” Said the gracious God: “It is my will.” Said the saint: “I have spoken many injurious words; how shall my guilt be expiated?” “Go and repeat Sankara’s hundred names, and your soul will at once be relieved. There is no one so dear to me as Siva; never let your faith in this truth be shaken. He on whom Siva will not show mercy shall never know true love to me. Think on this as you wander over the earth; the delusion haunts you no longer.”
The Prime Minister, Dharma-ruchi, a second Sukra, was as devoted to the king as he was wise. With a prudent counsellor, valiant kinsmen, himself a glorious leader in war, with a countless host of horse and foot, and chariots and elephants, and fighting men beyond number, all eager for the fray, the king might well rejoice as he inspected his army 'mid the clash of tumultuous music. Having selected an auspicious day, he marched forth with a special force, bent on universal conquest. In all his numerous battles, wherever they took place, the pride of kings was abased; all the seven continents were reduced by the might of his arm, and their princes escaped only on payment of tribute. At that time Pratāpa-bhānu became the sole monarch of the whole round world.
Doha 158
Having thus subdued the universe by the might of his arm, he re-entered his capital and devoted himself in turn to business, duty, love and religion.
Chaupāī
The grateful earth, invigorated by Pratāpa-bhānu's sway, became a very Kāmadhenu and all his subjects, both men and women, happy and free from all annoy, grew in virtue and beauty. The minister Dharma-ruchi, devoted servant of Hari, lovingly instructed his lord in state policy; nor did the king ever fail in due reverence either to his spiritual teacher, or the gods, or the saints, or his departed ancestors, or the Brāhmans. All the duties which are enjoined upon kings in the Veda he carefully and gladly performed: every day he made large offerings and heard the scriptures read, both the Veda and the Purānas; and he constructed many baths and wells and tanks, flower gardens and beautiful orchards, handsome monasteries and temples, and also restored every ancient shrine.
Doha 159
For every single sacrifice enjoined in the scriptures or the Purānas the king in his zeal performed a thousand.
Chaupāī
In his heart there was no aiming after advantage, but such was his supreme knowledge and intelligence that he dedicated to God the whole merit of all his thoughts, words, and actions. One day he mounted his gallant steed and went, with his retinue equipped for the chase, into a dense forest of the Vindhyachal mountains and killed many fine deer. As he ranged the wood, he spied a wild boar, showing amid the foliage like Rāhu with the moon in his clutch; its orb too large to be contained in his mouth, though his rage will not suffer him to entirely disgorge it. The monstrous boar with its splendid tusks, as I have described them, and its vast limbs of immeasurable bulk, growled when he heard the tramp of the horse: it too at the sight started and pricked up its ears.
Having thus subdued the universe by the might of his arm, he re-entered his capital and devoted himself in turn to business, duty, love and religion.
Chaupāī
The grateful earth, invigorated by Pratāpa-bhānu's sway, became a very Kāmadhenu and all his subjects, both men and women, happy and free from all annoy, grew in virtue and beauty. The minister Dharma-ruchi, devoted servant of Hari, lovingly instructed his lord in state policy; nor did the king ever fail in due reverence either to his spiritual teacher, or the gods, or the saints, or his departed ancestors, or the Brāhmans. All the duties which are enjoined upon kings in the Veda he carefully and gladly performed: every day he made large offerings and heard the scriptures read, both the Veda and the Purānas; and he constructed many baths and wells and tanks, flower gardens and beautiful orchards, handsome monasteries and temples, and also restored every ancient shrine.
Doha 159
For every single sacrifice enjoined in the scriptures or the Purānas the king in his zeal performed a thousand.
Chaupāī
In his heart there was no aiming after advantage, but such was his supreme knowledge and intelligence that he dedicated to God the whole merit of all his thoughts, words, and actions. One day he mounted his gallant steed and went, with his retinue equipped for the chase, into a dense forest of the Vindhyachal mountains and killed many fine deer. As he ranged the wood, he spied a wild boar, showing amid the foliage like Rāhu with the moon in his clutch; its orb too large to be contained in his mouth, though his rage will not suffer him to entirely disgorge it. The monstrous boar with its splendid tusks, as I have described them, and its vast limbs of immeasurable bulk, growled when he heard the tramp of the horse: it too at the sight started and pricked up its ears.
Doha 160
On seeing the huge boar, resembling some purple mountain-peak, the horse started aside, and it was only by much spurring and persuasion that the king could prevent it from breaking away.
Chaupāī
When it saw the horse coming on with speed, the beast took to flight swift as the wind, keeping close to the ground as it went, and ever regarding the shaft which the king had at once fitted to his bow. Taking steady aim he let it fly; but the boar saved himself by his wiliness, and rushed on, now well in sight, and now altogether hidden, while the king in much excitement followed closely on his track. At length it reached a dense thicket impenetrable by horse or elephant. Though alone in the wood and distressed by his exertions, still the king would not abandon the chase; till the boar seeing him so determined slunk away into a deep cave. When the king perceived that there was no getting near him, he was quite sad, and moreover he had lost his way in this hunt through so great a forest.
Doha 161
Hungry and thirsty and exhausted with fatigue the king and his horse kept searching in much distress for a stream or pond, and were half-dead for want of water.
Chaupāī
As he wandered through the forest, he spied a hermitage where dwelt a king in disguise of a holy man. He had been despoiled of his kingdom by Pratāpa-bhānu, and had left his army on the field of battle, knowing that his adversary's star was in the ascendant and his own in the decline. Too proud to meet the king, too much mortified to go home, nursing the rage in his heart, he like a beggar, though a prince, took up his abode in the wood in the garb of an anchorite. He at once recognized king Pratāpa-bhānu as he drew near; but the latter was too tired to recognize him, and looking only at his dress took him to be a holy man, and alighting from his horse saluted him; he was, however, too astute to declare his name.
On seeing the huge boar, resembling some purple mountain-peak, the horse started aside, and it was only by much spurring and persuasion that the king could prevent it from breaking away.
Chaupāī
When it saw the horse coming on with speed, the beast took to flight swift as the wind, keeping close to the ground as it went, and ever regarding the shaft which the king had at once fitted to his bow. Taking steady aim he let it fly; but the boar saved himself by his wiliness, and rushed on, now well in sight, and now altogether hidden, while the king in much excitement followed closely on his track. At length it reached a dense thicket impenetrable by horse or elephant. Though alone in the wood and distressed by his exertions, still the king would not abandon the chase; till the boar seeing him so determined slunk away into a deep cave. When the king perceived that there was no getting near him, he was quite sad, and moreover he had lost his way in this hunt through so great a forest.
Doha 161
Hungry and thirsty and exhausted with fatigue the king and his horse kept searching in much distress for a stream or pond, and were half-dead for want of water.
Chaupāī
As he wandered through the forest, he spied a hermitage where dwelt a king in disguise of a holy man. He had been despoiled of his kingdom by Pratāpa-bhānu, and had left his army on the field of battle, knowing that his adversary's star was in the ascendant and his own in the decline. Too proud to meet the king, too much mortified to go home, nursing the rage in his heart, he like a beggar, though a prince, took up his abode in the wood in the garb of an anchorite. He at once recognized king Pratāpa-bhānu as he drew near; but the latter was too tired to recognize him, and looking only at his dress took him to be a holy man, and alighting from his horse saluted him; he was, however, too astute to declare his name.
Seeing the king to be faint with thirst, he pointed out to him a fine pond, where he bathed and drank, both he and his horse, with much gladness.
Chaupai
All his weariness passed away and he was quite happy again. The hermit took him to his cell and, as the sun had now set, showed him where he might rest; but yet enquired of him in courteous tones:—“Who may you be, and why, thus young and beautiful, do you risk your life by roaming alone in the forest? You have all the marks of a great sovereign, and at the sight of you I am quite moved.” “Know then, reverend sir, that I am the minister of King Pratâpa-bhânu. In pursuit of the chase I have lost my way, and by great good fortune have been brought into your presence. To get a sight of you was no easy matter, and I am satisfied that something good is about to befall me.” Said the hermit:—“My son, it is now dusk, and your city is seventy leagues away.
Dohâ 163-4
The night is dark, the forest dense, and the road not easy to find. Tarry then here for to-day and start to-morrow at dawn.” Says Tulsi—Fate is furthered in its own way; either you go to meet it, or itself comes and carries you off.
Chaupai
All his weariness passed away and he was quite happy again. The hermit took him to his cell and, as the sun had now set, showed him where he might rest; but yet enquired of him in courteous tones:—“Who may you be, and why, thus young and beautiful, do you risk your life by roaming alone in the forest? You have all the marks of a great sovereign, and at the sight of you I am quite moved.” “Know then, reverend sir, that I am the minister of King Pratâpa-bhânu. In pursuit of the chase I have lost my way, and by great good fortune have been brought into your presence. To get a sight of you was no easy matter, and I am satisfied that something good is about to befall me.” Said the hermit:—“My son, it is now dusk, and your city is seventy leagues away.
Dohâ 163-4
The night is dark, the forest dense, and the road not easy to find. Tarry then here for to-day and start to-morrow at dawn.” Says Tulsi—Fate is furthered in its own way; either you go to meet it, or itself comes and carries you off.
Chaupai
“Very well, my lord, I obey Your command”; and so saying the king tied up his horse to a tree and came and sat down. With many flattering speeches he bowed at his feet, extolling his own good fortune, and at last in modest and winning terms put the question:—“Regarding You, my lord, as a father, I make bold and beg of You to look upon me as your son and servant and to declare to me your name.” Now the king did not recognize him, but he recognized the king, and was as false and crafty as the king was honest: moreover, being an enemy, and at the same time both a warrior by caste and of royal birth, he was bent on accomplishing his own ends, whether by fraud or by right. In his enmity he was grieved to see the king’s prosperity, and his heart within him burned as with the fire of a furnace; but on hearing the prince’s simple words he controlled his resentment and was glad at heart,
Dohâ 165
and uttered yet another smooth but false and artful speech:—“My name is now Bhikhâri, a homeless beggar.”
Chaupai
Said the king:—“Philosophers like you, with whom all self-consciousness has been extinguished, ever conceal their own personality, and are in every way blessed, though their outer garb be wretched. Therefore the saints proclaim aloud in men’s ears that it is the poor whom Hari holds most dear. A poor and homeless beggar, such as you are, is an anxiety to Brahma and Siva: at all events, I prostrate myself at your feet and beg of you to grant me Your grace.” When he saw the king’s simple affection he waxed all the more confident, and won him over in every way, using words with a still greater show of friendliness:—“Hearken, O king, while I relate the truth of the matter. I have for a long time dwelt here,
“Very well, my lord, I obey Your command”; and so saying the king tied up his horse to a tree and came and sat down. With many flattering speeches he bowed at his feet, extolling his own good fortune, and at last in modest and winning terms put the question:—“Regarding You, my lord, as a father, I make bold and beg of You to look upon me as your son and servant and to declare to me your name.” Now the king did not recognize him, but he recognized the king, and was as false and crafty as the king was honest: moreover, being an enemy, and at the same time both a warrior by caste and of royal birth, he was bent on accomplishing his own ends, whether by fraud or by right. In his enmity he was grieved to see the king’s prosperity, and his heart within him burned as with the fire of a furnace; but on hearing the prince’s simple words he controlled his resentment and was glad at heart,
Dohâ 165
and uttered yet another smooth but false and artful speech:—“My name is now Bhikhâri, a homeless beggar.”
Chaupai
Said the king:—“Philosophers like you, with whom all self-consciousness has been extinguished, ever conceal their own personality, and are in every way blessed, though their outer garb be wretched. Therefore the saints proclaim aloud in men’s ears that it is the poor whom Hari holds most dear. A poor and homeless beggar, such as you are, is an anxiety to Brahma and Siva: at all events, I prostrate myself at your feet and beg of you to grant me Your grace.” When he saw the king’s simple affection he waxed all the more confident, and won him over in every way, using words with a still greater show of friendliness:—“Hearken, O king, while I relate the truth of the matter. I have for a long time dwelt here,
Dohâ 166
and till now neither has any one come to me, nor have I spoken to any one; for worldly honour is like a fire, and penance a forest for it to consume.”
Soratthâ 19
Says Tulsi:—Fools are deceived by fair appearances, but not wise men: though a peacock is fair to look upon and its voice is pleasant, yet it devours the snake.
Chaupai
“Therefore I live retired in the world, and save Hari have no care whatever. The Lord knows everything without being told; so what is to be gained by conciliating the world? But you are so good and sensible that I cannot but love you in return for the faith and confidence you have placed in me: and if I were to send you away, my son, it would be a very grievous sin on my part.” The more the hermit talked of his detachment from the world, the more trustful grew the king; till at last the false anchorite, seeing him completely in his power, said:—“My name, brother, is Ektanu” (one-body). The king bowed and asked further:—“Tell me, I pray, the meaning of this name, for surely I am your servant.”
Dohâ 167
“At the first dawn of creation my birth took place, and my name was Ektanu, for this reason that I have never taken any other body.
and till now neither has any one come to me, nor have I spoken to any one; for worldly honour is like a fire, and penance a forest for it to consume.”
Soratthâ 19
Says Tulsi:—Fools are deceived by fair appearances, but not wise men: though a peacock is fair to look upon and its voice is pleasant, yet it devours the snake.
Chaupai
“Therefore I live retired in the world, and save Hari have no care whatever. The Lord knows everything without being told; so what is to be gained by conciliating the world? But you are so good and sensible that I cannot but love you in return for the faith and confidence you have placed in me: and if I were to send you away, my son, it would be a very grievous sin on my part.” The more the hermit talked of his detachment from the world, the more trustful grew the king; till at last the false anchorite, seeing him completely in his power, said:—“My name, brother, is Ektanu” (one-body). The king bowed and asked further:—“Tell me, I pray, the meaning of this name, for surely I am your servant.”
Dohâ 167
“At the first dawn of creation my birth took place, and my name was Ektanu, for this reason that I have never taken any other body.
Chaupai
Marvel not in your mind, my son; for nothing is too difficult for penance. By the power of penance the Creator created the world; by the power of penance Vishnu is the great redeemer; by the power of penance Siva works destruction; and to penance there is nothing in the world impossible.”
The king, as he listened, was charmed, for he commenced relating old-world stories; many legends of pious deeds and holy lives; examples of asceticism and divine wisdom; tales of the birth, preservation, and destruction of the world, and innumerable other marvellous narratives. The king, as he listened, yielded completely to his influence, and proceeded to tell him his true name. Said the hermit:—“O king, I knew you; though you tried to practise a trick upon me, I took it quite in good part.”
Hear, O king; it is a political maxim that on some occasions a king should not declare his name; and when I observed your excellent sagacity I conceived a great affection for you.
Your name is Pratâpa-bhânu, and your father is king Satyaketu. O sir, a spiritual man knows everything, and there is no need of another’s telling. Ah, my son, when I beheld your natural goodness, your faith and trustfulness, and your knowledge of state-craft, there sprung up an affection for you in my soul, and I told you my own story as you asked me. Now I am well pleased with you; doubt not, but ask whatever you will.” On hearing these fair words the king was delighted, and clasping his feet entreated him suppliantly:—“O merciful saint, by the sight of you the four objects of human desire have all come within my grasp. Yet, as I see my lord so gracious, I will ask an impossible boon and be happy for ever.
Marvel not in your mind, my son; for nothing is too difficult for penance. By the power of penance the Creator created the world; by the power of penance Vishnu is the great redeemer; by the power of penance Siva works destruction; and to penance there is nothing in the world impossible.”
The king, as he listened, was charmed, for he commenced relating old-world stories; many legends of pious deeds and holy lives; examples of asceticism and divine wisdom; tales of the birth, preservation, and destruction of the world, and innumerable other marvellous narratives. The king, as he listened, yielded completely to his influence, and proceeded to tell him his true name. Said the hermit:—“O king, I knew you; though you tried to practise a trick upon me, I took it quite in good part.”
Hear, O king; it is a political maxim that on some occasions a king should not declare his name; and when I observed your excellent sagacity I conceived a great affection for you.
Your name is Pratâpa-bhânu, and your father is king Satyaketu. O sir, a spiritual man knows everything, and there is no need of another’s telling. Ah, my son, when I beheld your natural goodness, your faith and trustfulness, and your knowledge of state-craft, there sprung up an affection for you in my soul, and I told you my own story as you asked me. Now I am well pleased with you; doubt not, but ask whatever you will.” On hearing these fair words the king was delighted, and clasping his feet entreated him suppliantly:—“O merciful saint, by the sight of you the four objects of human desire have all come within my grasp. Yet, as I see my lord so gracious, I will ask an impossible boon and be happy for ever.
May I die of old age, free from bodily pain; may I never be conquered in battle; may earth rid of every foe be all under my sole sway, and may my empire last for a hundred ages.”
Said the anchorite:—“O king, so be it; there is, however, one difficulty, hear it. The age shall bow down before you, with the sole exception of the Brahmans. By the virtue of penance a Brahman is ever powerful, and there is none who can deliver from his wrath. If you can reduce them to your will, Brahma, Vishnu and Mahâdeva will also be at your command. But against a Brahman might is of no avail: with both arms raised to heaven I tell you this solemn truth. Hearken, O king, if you escape a Brahman’s curse, your destruction shall never be.” On hearing his promise the king was glad. “Then, my lord, my destruction will never be; by your favour, most gracious sir, I shall be prosperous for all time.”
After granting these boons, Brahma departed, and they went home rejoicing. Now Maya had a daughter by name Mandodari, of exceeding beauty, a jewel of womankind, whom her father brought and made over to Râvan; and she became the demon's head-queen. Delighted at having obtained so good a wife, he next went and married his two brothers. In the middle of the ocean is a three-peaked mountain, by Brahma's contrivance most difficult of access. Here the demon Maya had constructed a vast palace of gold and jewels, more beautiful and charming than Bhogavati, the city of the serpent kings, or Indra's capital Amarâvati, and called it Lankâ, a name famous throughout the world.
Said the anchorite:—“O king, so be it; there is, however, one difficulty, hear it. The age shall bow down before you, with the sole exception of the Brahmans. By the virtue of penance a Brahman is ever powerful, and there is none who can deliver from his wrath. If you can reduce them to your will, Brahma, Vishnu and Mahâdeva will also be at your command. But against a Brahman might is of no avail: with both arms raised to heaven I tell you this solemn truth. Hearken, O king, if you escape a Brahman’s curse, your destruction shall never be.” On hearing his promise the king was glad. “Then, my lord, my destruction will never be; by your favour, most gracious sir, I shall be prosperous for all time.”
After granting these boons, Brahma departed, and they went home rejoicing. Now Maya had a daughter by name Mandodari, of exceeding beauty, a jewel of womankind, whom her father brought and made over to Râvan; and she became the demon's head-queen. Delighted at having obtained so good a wife, he next went and married his two brothers. In the middle of the ocean is a three-peaked mountain, by Brahma's contrivance most difficult of access. Here the demon Maya had constructed a vast palace of gold and jewels, more beautiful and charming than Bhogavati, the city of the serpent kings, or Indra's capital Amarâvati, and called it Lankâ, a name famous throughout the world.
Dohâ 182-83.
The deep ocean was its moat, washing its four sides; and its massive walls were of gold set with jewels in a way that defies description. In every age the Demon King, whom Hari predestines, lives there with his army, as a mighty and puissant chief.
There had dwelt great demon warriors, but all had been slain in battle by the gods; and now by Indra's commission it was occupied by a million guards of Indra's. Râvan happened to hear of this, and at once marshalled his army and went and besieged the place. When the Yakshas saw the vast host of fierce warriors, they all fled for their lives. Thereupon Râvan inspected the whole of the city, and was so highly pleased with it that all his trouble was forgotten. Seeing that it was not only a beautiful, but also a naturally impregnable site, he fixed his capital there, and assigning quarters to his followers according to their several deserts, made them all quite happy. Upon one occasion he sallied forth against Kuver, and carried away his chariot of flowers as a trophy.
Dohâ 184.
Again, from mere lightness of heart, he went and overthrew Kailâs, and after thus testing the prowess of his men of war, waxed yet more jubilant than before.
His happiness and prosperity, the number of his sons, his army and his allies, his conquests, his might, and his superior wisdom, all grew day by day more and more, in the same way as avarice grows with gain. Thus too his brother, the stalwart Kumbha-kam, was a champion without a match in the world. After drinking his fill he slept for six months, and at his waking the three worlds trembled. If he had taken a meal every day the whole world would soon have been stripped bare: so unspeakably staunch in fight was he that no other hero could be compared to him. His eldest son was Meghnâd, who held the first place among the world's champions; before whom none could stand in the battle; who was ever harassing the city of heaven.
The deep ocean was its moat, washing its four sides; and its massive walls were of gold set with jewels in a way that defies description. In every age the Demon King, whom Hari predestines, lives there with his army, as a mighty and puissant chief.
There had dwelt great demon warriors, but all had been slain in battle by the gods; and now by Indra's commission it was occupied by a million guards of Indra's. Râvan happened to hear of this, and at once marshalled his army and went and besieged the place. When the Yakshas saw the vast host of fierce warriors, they all fled for their lives. Thereupon Râvan inspected the whole of the city, and was so highly pleased with it that all his trouble was forgotten. Seeing that it was not only a beautiful, but also a naturally impregnable site, he fixed his capital there, and assigning quarters to his followers according to their several deserts, made them all quite happy. Upon one occasion he sallied forth against Kuver, and carried away his chariot of flowers as a trophy.
Dohâ 184.
Again, from mere lightness of heart, he went and overthrew Kailâs, and after thus testing the prowess of his men of war, waxed yet more jubilant than before.
His happiness and prosperity, the number of his sons, his army and his allies, his conquests, his might, and his superior wisdom, all grew day by day more and more, in the same way as avarice grows with gain. Thus too his brother, the stalwart Kumbha-kam, was a champion without a match in the world. After drinking his fill he slept for six months, and at his waking the three worlds trembled. If he had taken a meal every day the whole world would soon have been stripped bare: so unspeakably staunch in fight was he that no other hero could be compared to him. His eldest son was Meghnâd, who held the first place among the world's champions; before whom none could stand in the battle; who was ever harassing the city of heaven.
Dohâ 185.
And many other demons were there, each by himself able to subdue the whole world, such as the hideous Kumukh, the dauntless Akampan, Kulisa-radd with teeth like thunderbolts, the fiery Dhomra-ketu, and the huge Atikâya;
Taking form at will, skilled in every kind of fraud, without ever a thought of piety or pity. One day the Ten-headed was seated in court and reviewed his innumerable retainers, sons and grandsons, friends and servants, troops of demons, more than any one could count. On seeing the host, he swelled with pride, and in fierce tones said:—“Hearken, all ye demon troops, the host of heaven are my enemies, nor dare to stand up in open fight, but flee away at the sight of my great army. There is one way of effecting their death, which I will declare; now listen to it. Go ye and put a stop to all feasting of Brahmans, to every sacrifice, oblation, and funeral rite:
Dohâ 186.
then forthwith the faint and hungry gods will come out to meet me, and whether I slay them or let them go they will be equally in my power.”
Again he called for Meghnâd and exhorted him to yet greater courage and resentment:—“The strong and warlike gods, who venture to confront you, you must vanquish and bring here in chains.” Up rose the son to perform his father's commands. In this manner he ordered all, and himself sallied forth, club in hand. As he marched the earth shook, the heaven thundered, and pains of premature labour overtook the pregnant spouses of the gods. The gods themselves, on hearing of Râvan's wrathful approach, sought the caves of Mount Meru. As he approached in turn each of the eight quarters of the globe, he found it deserted by its guardian. Again and again he shouted the challenge to battle and vehemently scoffed at the gods, and mad with lust of blood traversed the whole universe in search of a foeman, nor could anywhere discover one.
And many other demons were there, each by himself able to subdue the whole world, such as the hideous Kumukh, the dauntless Akampan, Kulisa-radd with teeth like thunderbolts, the fiery Dhomra-ketu, and the huge Atikâya;
Taking form at will, skilled in every kind of fraud, without ever a thought of piety or pity. One day the Ten-headed was seated in court and reviewed his innumerable retainers, sons and grandsons, friends and servants, troops of demons, more than any one could count. On seeing the host, he swelled with pride, and in fierce tones said:—“Hearken, all ye demon troops, the host of heaven are my enemies, nor dare to stand up in open fight, but flee away at the sight of my great army. There is one way of effecting their death, which I will declare; now listen to it. Go ye and put a stop to all feasting of Brahmans, to every sacrifice, oblation, and funeral rite:
Dohâ 186.
then forthwith the faint and hungry gods will come out to meet me, and whether I slay them or let them go they will be equally in my power.”
Again he called for Meghnâd and exhorted him to yet greater courage and resentment:—“The strong and warlike gods, who venture to confront you, you must vanquish and bring here in chains.” Up rose the son to perform his father's commands. In this manner he ordered all, and himself sallied forth, club in hand. As he marched the earth shook, the heaven thundered, and pains of premature labour overtook the pregnant spouses of the gods. The gods themselves, on hearing of Râvan's wrathful approach, sought the caves of Mount Meru. As he approached in turn each of the eight quarters of the globe, he found it deserted by its guardian. Again and again he shouted the challenge to battle and vehemently scoffed at the gods, and mad with lust of blood traversed the whole universe in search of a foeman, nor could anywhere discover one.
N&rad met him, and said with a smile: “Saint, where are the gods? Show them to me.” N&rad was not pleased to hear of his villainy, and forthwith sent him to White-land. When he crossed the ocean, and arrived on the other side, he saw a company of women, and said to them: “Go, tell your husbands that the king of the demons is here; then I will conquer them in battle and take you away to my own home.” On hearing this speech an ancient dame waxed wroth and ran and seized him by the feet and threw him up into the air; then after going a long way scratching and clawing, she gave him a good shake and pitched him with great violence into the middle of the sea.
Dohâ 187
Senseless, but by the Brâhman’s blessing still alive, he sank down into hell; then with a roar sprang up again all unhurt, with a soul unmoved either by joy or sorrow.
After taking and pillaging the Nâgas’ capital, the enemy of the beaver passed on to Bâli’s realm. When the Dwarf heard of Bâvan’s coming and how he had scoffed at Nârad, the gods’ teacher, the Lord infused his own strength into all the children playing in the streets, who ran and seized him and brought him into the town, while every man and woman in the place flocked to see the sight. “Where on earth can heaven have brought such a creature from, with its twenty arms and ten heads?” Though the guards bound him and vexed him sore, he would rather die than tell his name; in the Dwarf’s presence he was much confounded, and the Merciful then had him set at liberty. Off at once rushed the demon king without the least shame or hesitation.
Dohâ 187
Senseless, but by the Brâhman’s blessing still alive, he sank down into hell; then with a roar sprang up again all unhurt, with a soul unmoved either by joy or sorrow.
After taking and pillaging the Nâgas’ capital, the enemy of the beaver passed on to Bâli’s realm. When the Dwarf heard of Bâvan’s coming and how he had scoffed at Nârad, the gods’ teacher, the Lord infused his own strength into all the children playing in the streets, who ran and seized him and brought him into the town, while every man and woman in the place flocked to see the sight. “Where on earth can heaven have brought such a creature from, with its twenty arms and ten heads?” Though the guards bound him and vexed him sore, he would rather die than tell his name; in the Dwarf’s presence he was much confounded, and the Merciful then had him set at liberty. Off at once rushed the demon king without the least shame or hesitation.
Dohâs 188–89
Shameless, pitiless, and ever bent on mischief, the ten-headed miscreant thought to conquer Râma. Hearken, Bharadvâja; if God is wroth with a man, his diamonds turn to bits of glass that are not worth a cowry.
Wherever he found a stray god or Brâhman he frightened him into payment of ransom, and this is the way he went on day and night, the black-hearted ruffian. Then in haste he came to Pampapur, the seat of the monkey-king Bâli, and beheld the beautiful lake, that would charm the soul even of the great saint, where the monkey-king sat absorbed in contemplation. He smiled to see the ten-headed, and Bâvan shouted in a fury: “You wretched, senseless, hypocritical ape, I no sooner heard your name than I came at once: have done with your cowardice and meet me in battle.”
Dohâ 190
“Unless you can vanquish me in combat your meditations are vain,” said the demon king, gnashing his 320 teeth.
Said Bâli: “Away, I want no fighting; be wise, and take your ten heads home. Your valour, friend, is undisputed, for I hear of your victories all over the world.” But Bâli’s reiterated advice had not the slightest effect; and at last the monkey-king sprang up in a rage and seized Bâvan and nipped him tight under his arms, and then forgot all about him for the space of ten months. One day as he raised his hands to offer a libation to the sun, Bâvan slipped out of his clutches and ran away. Next he went, being still without either shame or scruple, to where the thousand-armed Sahasrabhuj was sporting in the water.
Shameless, pitiless, and ever bent on mischief, the ten-headed miscreant thought to conquer Râma. Hearken, Bharadvâja; if God is wroth with a man, his diamonds turn to bits of glass that are not worth a cowry.
Wherever he found a stray god or Brâhman he frightened him into payment of ransom, and this is the way he went on day and night, the black-hearted ruffian. Then in haste he came to Pampapur, the seat of the monkey-king Bâli, and beheld the beautiful lake, that would charm the soul even of the great saint, where the monkey-king sat absorbed in contemplation. He smiled to see the ten-headed, and Bâvan shouted in a fury: “You wretched, senseless, hypocritical ape, I no sooner heard your name than I came at once: have done with your cowardice and meet me in battle.”
Dohâ 190
“Unless you can vanquish me in combat your meditations are vain,” said the demon king, gnashing his 320 teeth.
Said Bâli: “Away, I want no fighting; be wise, and take your ten heads home. Your valour, friend, is undisputed, for I hear of your victories all over the world.” But Bâli’s reiterated advice had not the slightest effect; and at last the monkey-king sprang up in a rage and seized Bâvan and nipped him tight under his arms, and then forgot all about him for the space of ten months. One day as he raised his hands to offer a libation to the sun, Bâvan slipped out of his clutches and ran away. Next he went, being still without either shame or scruple, to where the thousand-armed Sahasrabhuj was sporting in the water.
Dohâ 191
Ocean was troubled at Râvan’s might: the court began to sink, and Sahasrabâhu cried in a rage: “What rival of mine is here to-day?”
Then he went and saw where Râvan stood, by whose giant arms the water was agitated. Potent in artifice as in strength of limb, he with a loud cry seized the king of Lankâ and kept him tied up for some days in his stable—a sight of wonder for his wives. He was ashamed to tell his name, though the wise king was ever asking, and Bambhâ and her companions danced about him and set a lighted torch to each of his ten heads. Then saint Pulastya came and set him free. Next he went and got cursed by Nala.
Dohâ 192
On the road he spied a most incomparably beautiful damsel, with sandalwood and flowers and leaves in her hand, going to worship Tripurâri.
Urvasi was abashed at seeing him, but Bâvan addressed her in gentle tones: “Who are you, lady, and where are you going?” She was too much overcome with modesty to give him an answer. Being mad with lust, he took no heed, but seized her by the hand, though she was the wife of Kuvera’s son. When he recognized her, there came upon him remorse and repentance for the evil deed, and much troubled at heart the king of Lankâ returned to his capital. Urvasi went sadly to Alakâ and told Nala-Kuvara. In great wrath he uttered this curse: “May the race of Râvan perish.” The curse went to Lankâ, where Râvan was seated, and stood before him. He trembled with dismay at the sight.
Ocean was troubled at Râvan’s might: the court began to sink, and Sahasrabâhu cried in a rage: “What rival of mine is here to-day?”
Then he went and saw where Râvan stood, by whose giant arms the water was agitated. Potent in artifice as in strength of limb, he with a loud cry seized the king of Lankâ and kept him tied up for some days in his stable—a sight of wonder for his wives. He was ashamed to tell his name, though the wise king was ever asking, and Bambhâ and her companions danced about him and set a lighted torch to each of his ten heads. Then saint Pulastya came and set him free. Next he went and got cursed by Nala.
Dohâ 192
On the road he spied a most incomparably beautiful damsel, with sandalwood and flowers and leaves in her hand, going to worship Tripurâri.
Urvasi was abashed at seeing him, but Bâvan addressed her in gentle tones: “Who are you, lady, and where are you going?” She was too much overcome with modesty to give him an answer. Being mad with lust, he took no heed, but seized her by the hand, though she was the wife of Kuvera’s son. When he recognized her, there came upon him remorse and repentance for the evil deed, and much troubled at heart the king of Lankâ returned to his capital. Urvasi went sadly to Alakâ and told Nala-Kuvara. In great wrath he uttered this curse: “May the race of Râvan perish.” The curse went to Lankâ, where Râvan was seated, and stood before him. He trembled with dismay at the sight.
Submitting to the curse, he thought within himself that he had never taken any tribute from the monks; so in a fury,
It had sent four messengers to a holy man's hermitage, who, on seeing them, forgot all about the Supreme Spirit and asked them of their welfare, saying:—“Tell me, is all well with Lanka’s king?” “Reverend sir, all is well with him, and he wants your tribute money.” On hearing this speech he was much alarmed, and, forgetful of his vow, began to think within himself:—“It is ill going empty-handed to a court where justice is not, and where a pack of villains are banded together.” So he gave them a jar, which he had filled with blood taken from his own body, and made it over to the messengers, saying:—“Go tell the king,
Dohâ 194.
If the jar is opened death will come upon you and your family.” The messengers in haste took the jar to the king’s court at Lanka.
Chaupâi.
Râvan was pleased at the sight of the jar, and the messengers then told him what the saint had said. On hearing the curse his heart burned within him and he said:—“Take the jar away to the north and carefully put it in the ground where no one can find it.” They took it to Janak’s dominions and there buried it in a field. There Janak, preparing for a sacrifice, was driving a golden plough: the offspring of the saint’s blood sprung up out of the furrow and was carried off by Garur. Her blessed name was at first Jônaki, but Narad afterwards came and directed that it should be Sitâ, and explained all the circumstance as above related. The great saint then left; the messengers also returned to Lankâ, and Lankâ’s lord, though worsted in four places, still greatly troubled the gods.
It had sent four messengers to a holy man's hermitage, who, on seeing them, forgot all about the Supreme Spirit and asked them of their welfare, saying:—“Tell me, is all well with Lanka’s king?” “Reverend sir, all is well with him, and he wants your tribute money.” On hearing this speech he was much alarmed, and, forgetful of his vow, began to think within himself:—“It is ill going empty-handed to a court where justice is not, and where a pack of villains are banded together.” So he gave them a jar, which he had filled with blood taken from his own body, and made it over to the messengers, saying:—“Go tell the king,
Dohâ 194.
If the jar is opened death will come upon you and your family.” The messengers in haste took the jar to the king’s court at Lanka.
Chaupâi.
Râvan was pleased at the sight of the jar, and the messengers then told him what the saint had said. On hearing the curse his heart burned within him and he said:—“Take the jar away to the north and carefully put it in the ground where no one can find it.” They took it to Janak’s dominions and there buried it in a field. There Janak, preparing for a sacrifice, was driving a golden plough: the offspring of the saint’s blood sprung up out of the furrow and was carried off by Garur. Her blessed name was at first Jônaki, but Narad afterwards came and directed that it should be Sitâ, and explained all the circumstance as above related. The great saint then left; the messengers also returned to Lankâ, and Lankâ’s lord, though worsted in four places, still greatly troubled the gods.
The sun and moon; the wind; Varuna and Indra; fire, time, and death, and every divine power; Kinnars, saints, men, gods, and serpents, all were turned out of their course. From one end of earth to the other every living creature, whether male or female, was made subject to Râvan. All in turn do his bidding and crouch suppliantly at his feet.
Dohâ 195–96.
By his mighty arm he subdued the whole universe and left not a single soul independent, but acting on his own counsel exercised dominion over the whole round world. And many were the lovely dames he wedded after conquest, daughters of gods and Yakshas and Gandharvas and men and Kinnars and Nâgas.
Chaupâi.
Whatever he told Indrajit to do was done in less time than it took to tell: hear now how the other chiefs acted, to whom he gave orders. The whole demon crew, villainous at heart and foul of aspect, the torment of heaven, were ready for any outrage, disguising themselves by the assumption of various forms, and acting in every way contrary to the Veda, in order to eradicate religion. Wherever they find a cow or a Brâhman, they at once set fire to the city, town, or village; pious observances are no longer anywhere in existence; no respect is paid either to scripture, or Brâhman, or spiritual instructor; there is no faith in Hari, no sacrifice, no prayer, nor alms-giving. And no one would ever dream of listening either to Veda or Purâna.
Dohâ 195–96.
By his mighty arm he subdued the whole universe and left not a single soul independent, but acting on his own counsel exercised dominion over the whole round world. And many were the lovely dames he wedded after conquest, daughters of gods and Yakshas and Gandharvas and men and Kinnars and Nâgas.
Chaupâi.
Whatever he told Indrajit to do was done in less time than it took to tell: hear now how the other chiefs acted, to whom he gave orders. The whole demon crew, villainous at heart and foul of aspect, the torment of heaven, were ready for any outrage, disguising themselves by the assumption of various forms, and acting in every way contrary to the Veda, in order to eradicate religion. Wherever they find a cow or a Brâhman, they at once set fire to the city, town, or village; pious observances are no longer anywhere in existence; no respect is paid either to scripture, or Brâhman, or spiritual instructor; there is no faith in Hari, no sacrifice, no prayer, nor alms-giving. And no one would ever dream of listening either to Veda or Purâna.
Chhand 18.
At a hint of prayer, or of penance, of sacrifice, vigil, or fast.
Not a moment’s rest, but he hied on its quest, with a vow it should be the last
The world was sunk in lawlessness; all holy sounds were banned;
To read a sacred text was death or exile from the land.
Sorathâ 21.
The fearful oppression that the demons wrought is beyond description: bent on mischief, there was no limit to their evil doing.
Chaupâi.
The wicked all throve; such as thieves and gamblers, and those who coveted their neighbour’s wife or goods, those who honoured neither father and mother nor the gods, and those who exacted service of better men than themselves. For people who act in this way, Bhavâni, resemble demons. Seeing the general persecution of religion, earth was terror-stricken and dismayed: “The weight of mountains, lakes, and seas is nothing so heavy as this one tyrant.” She saw all faith perverted, and yet for fear of Râvan could say nothing. After some consideration she took the form of a cow and went to the spot where the gods and saints were gathered together, and with tears declared to them her distress. There was no help to be had from any one of them.
Chhand 19.
Gods and saints and heavenly minstrels, flocked they all to Brahma’s throne;
With them Earth, a horned heifer, making sad and piteous moan.
Pondered Brahma in his wisdom; “All vain is help of mine,
But a Lord immortal is thy Lord, be he my help and thine.”
At a hint of prayer, or of penance, of sacrifice, vigil, or fast.
Not a moment’s rest, but he hied on its quest, with a vow it should be the last
The world was sunk in lawlessness; all holy sounds were banned;
To read a sacred text was death or exile from the land.
Sorathâ 21.
The fearful oppression that the demons wrought is beyond description: bent on mischief, there was no limit to their evil doing.
Chaupâi.
The wicked all throve; such as thieves and gamblers, and those who coveted their neighbour’s wife or goods, those who honoured neither father and mother nor the gods, and those who exacted service of better men than themselves. For people who act in this way, Bhavâni, resemble demons. Seeing the general persecution of religion, earth was terror-stricken and dismayed: “The weight of mountains, lakes, and seas is nothing so heavy as this one tyrant.” She saw all faith perverted, and yet for fear of Râvan could say nothing. After some consideration she took the form of a cow and went to the spot where the gods and saints were gathered together, and with tears declared to them her distress. There was no help to be had from any one of them.
Chhand 19.
Gods and saints and heavenly minstrels, flocked they all to Brahma’s throne;
With them Earth, a horned heifer, making sad and piteous moan.
Pondered Brahma in his wisdom; “All vain is help of mine,
But a Lord immortal is thy Lord, be he my help and thine.”
Sorathâ 22.
“Take courage, O Earth,” said Brahma, “and remember Hari; the Lord knows the distress of His servants, and will put an end to this cruel oppression.”
He at once sent for his loving wives, and Kausalya and the others came. To Kausalya he gave a half-share, and of the remaining half he made two portions, one of which he offered to Kaikeyi; what remained he again divided into two, which he placed in the hands of Kausalya and Kaikeyi, and they gave them to Sumitra, to her great delight. In this manner all the queens became pregnant, and they grew glad of heart with exceeding joy. From the day that Hari was conceived in their womb the whole world was fulfilled with happiness and prosperity, and the queens shone resplendent in the palace, full of beauty, virtue, and glory. Some little time was thus happily spent, till the day arrived for the Lord to be revealed.
Dohâ 202.
Auspicious was the conjunction of the planets in an auspicious house; auspicious the moment; auspicious the day of the week and of the month; and full of delight was all creation, animate and inanimate, when Râma, father of delights, was born.
Chaupâi.
On the ninth day of the sweet and holy month of Chait; in the bright lunar fortnight; under Abhijit, his favourite constellation; on a seasonable day neither hot nor cold, a holy time of rest for all; with soft, cool, fragrant breezes blowing; ’midst the delight of gods and heartfelt rapture of the saints; while the woods were full of blossoms as the hills with gems, and every river flowed a stream of nectar. When the Creator saw the time so fit, all the gods had their chariots equipped and came forth. The bright heaven was crowded with the host of them; troops of Gandharvas chanted heroic lays; flowers were rained down by handfuls; the sky resounded with the beat of kettledrums; serpents, saints, and gods hymned his praises, and each in his own fashion tendered him service.
“Take courage, O Earth,” said Brahma, “and remember Hari; the Lord knows the distress of His servants, and will put an end to this cruel oppression.”
He at once sent for his loving wives, and Kausalya and the others came. To Kausalya he gave a half-share, and of the remaining half he made two portions, one of which he offered to Kaikeyi; what remained he again divided into two, which he placed in the hands of Kausalya and Kaikeyi, and they gave them to Sumitra, to her great delight. In this manner all the queens became pregnant, and they grew glad of heart with exceeding joy. From the day that Hari was conceived in their womb the whole world was fulfilled with happiness and prosperity, and the queens shone resplendent in the palace, full of beauty, virtue, and glory. Some little time was thus happily spent, till the day arrived for the Lord to be revealed.
Dohâ 202.
Auspicious was the conjunction of the planets in an auspicious house; auspicious the moment; auspicious the day of the week and of the month; and full of delight was all creation, animate and inanimate, when Râma, father of delights, was born.
Chaupâi.
On the ninth day of the sweet and holy month of Chait; in the bright lunar fortnight; under Abhijit, his favourite constellation; on a seasonable day neither hot nor cold, a holy time of rest for all; with soft, cool, fragrant breezes blowing; ’midst the delight of gods and heartfelt rapture of the saints; while the woods were full of blossoms as the hills with gems, and every river flowed a stream of nectar. When the Creator saw the time so fit, all the gods had their chariots equipped and came forth. The bright heaven was crowded with the host of them; troops of Gandharvas chanted heroic lays; flowers were rained down by handfuls; the sky resounded with the beat of kettledrums; serpents, saints, and gods hymned his praises, and each in his own fashion tendered him service.
Dohâ 203.
Thus meekly did all the gods return to their several abodes when the Lord was revealed, who is the abode of the world, and in whom all the world finds rest.
Chhand 24–27.
From Kausalya’s blessed womb the great god at last has come, in response to a lost world’s plaint,
And she gazes with what joy on the face of her dear boy, that would rapture the soul of a saint.
A vision of delight, with his eyes so large and bright, and his body as a cloud dark and grand.
By the garland on his breast and his four arms confessed Kharâri, with a weapon in each hand.
With fingers locked in prayer she cries: “How may I dare, O lord god immortal, Thy boundless praise to tell,
Far above the world’s confusion and reason’s vain intrusion, whom all the scriptures witness incomprehensible.
Whom saints and holy sages have hymned through all the ages, the fountain of compassion, the source of every grace,
Who aye with Lakshmi reignest, Thou, even Thou, now deignest to be my son and succour Thy sore-tried chosen race.
Though we know by revelation, heaven and earth and all creation, in each hair upon Thy body may be found.
In my arms thou sweetly dreamest, O mystery supremest, far beyond the comprehension of a sage the most profound.”
Thus meekly did all the gods return to their several abodes when the Lord was revealed, who is the abode of the world, and in whom all the world finds rest.
Chhand 24–27.
From Kausalya’s blessed womb the great god at last has come, in response to a lost world’s plaint,
And she gazes with what joy on the face of her dear boy, that would rapture the soul of a saint.
A vision of delight, with his eyes so large and bright, and his body as a cloud dark and grand.
By the garland on his breast and his four arms confessed Kharâri, with a weapon in each hand.
With fingers locked in prayer she cries: “How may I dare, O lord god immortal, Thy boundless praise to tell,
Far above the world’s confusion and reason’s vain intrusion, whom all the scriptures witness incomprehensible.
Whom saints and holy sages have hymned through all the ages, the fountain of compassion, the source of every grace,
Who aye with Lakshmi reignest, Thou, even Thou, now deignest to be my son and succour Thy sore-tried chosen race.
Though we know by revelation, heaven and earth and all creation, in each hair upon Thy body may be found.
In my arms thou sweetly dreamest, O mystery supremest, far beyond the comprehension of a sage the most profound.”
Smiled the Lord at her devotion and would fain have set in motion the magic that dazzles the crowd,
Telling all He had done and the triumphs he had won, that His mother of her son might be proud.
But hurriedly she cried: “My soul is terrified by these marvels; disperse them from my sight;
Let me see Thee as a child, disporting free and wild, for in this is my greatest delight.”
She spoke and He obeyed, and at once in fashion made as an infant began to cry.
Know that all who sing this lay, and in faith to Him pray, shall in peace rest for ever when they die.
Dohâ 204.
For the sake of Brahmans, cows and gods and saints he took birth as a man in a body formed at His own will, he who is beyond all form, or quality, or perception of the senses.
Chaupâi.
On hearing the delightful sound of a baby’s cries, all the queens came greatly agitated; their glad handmaids ran hither and thither and all the people of the city were drowned in joy. When Dasarath knew he had a son born, his joy was like that of the blest in heaven; with his soul full of love and his body quivering with delight he sought to rise, but could not till he had collected himself: “The Lord, whose very name it is bliss to hear, has come to my house.” Thus rejoicing at heart the king sent for minstrels to play, and next summoned the guru Vasishta, who came to the court with a train of Brahmans. He went and gazed upon the peerless babe, but its beauty and grace were beyond words to tell.
Telling all He had done and the triumphs he had won, that His mother of her son might be proud.
But hurriedly she cried: “My soul is terrified by these marvels; disperse them from my sight;
Let me see Thee as a child, disporting free and wild, for in this is my greatest delight.”
She spoke and He obeyed, and at once in fashion made as an infant began to cry.
Know that all who sing this lay, and in faith to Him pray, shall in peace rest for ever when they die.
Dohâ 204.
For the sake of Brahmans, cows and gods and saints he took birth as a man in a body formed at His own will, he who is beyond all form, or quality, or perception of the senses.
Chaupâi.
On hearing the delightful sound of a baby’s cries, all the queens came greatly agitated; their glad handmaids ran hither and thither and all the people of the city were drowned in joy. When Dasarath knew he had a son born, his joy was like that of the blest in heaven; with his soul full of love and his body quivering with delight he sought to rise, but could not till he had collected himself: “The Lord, whose very name it is bliss to hear, has come to my house.” Thus rejoicing at heart the king sent for minstrels to play, and next summoned the guru Vasishta, who came to the court with a train of Brahmans. He went and gazed upon the peerless babe, but its beauty and grace were beyond words to tell.
Dohâ 205.
Then after performing the Nandi-mukh Srâddh, he completed every caste observance, and the king made offerings to the Brahmans of gold, cows, plate, and jewels.
The city was full of flags and banners and festal wreaths arranged in a manner that defies description. Showers of flowers fell from heaven and every soul was rapt in bliss. There was a concourse of troops of women, who had come running in their ordinary dress just as they were at the time, with golden vases and salvers laden with things of good omen, singing as they entered the king’s court. After passing their offerings round and round over the child’s head they strew them on the ground, and again and again throw themselves at his feet, while bards and minstrels, singing men and choristers chant the solemn praises of Raghunath. Every one made an offering of all that he had, and no one kept what was given him; while musk, sandal, and saffron were thrown about in such profusion that the streets were muddy with perfumes.
Dohâ 206.
In every house there was music and the jubilant shout: “The fountain of joy has been revealed”; and all the men and women in the city were rejoicing everywhere.
Chaupâi
Both Kaikeyi and Sumitra too gave birth to a lovely boy. At that time the joy, the auspiciousness, and the crowds were more than Sarasvati or the serpent king could describe. The city of Avadh was as resplendent as it were Night going to meet her lord. The sun, abashed at the vision, faded into twilight, where the dusky clouds of increase were shot through with red gleams of fire; the piles of jewels in the temples were like stars, and the golden pinnacle of the palace as the gracious moon, while the murmuring sound of the muttered Veda in the house was like the evening song of garrulous birds. Gazing upon the spectacle the sun forgot himself, and a whole month passed without his knowing it.
Then after performing the Nandi-mukh Srâddh, he completed every caste observance, and the king made offerings to the Brahmans of gold, cows, plate, and jewels.
The city was full of flags and banners and festal wreaths arranged in a manner that defies description. Showers of flowers fell from heaven and every soul was rapt in bliss. There was a concourse of troops of women, who had come running in their ordinary dress just as they were at the time, with golden vases and salvers laden with things of good omen, singing as they entered the king’s court. After passing their offerings round and round over the child’s head they strew them on the ground, and again and again throw themselves at his feet, while bards and minstrels, singing men and choristers chant the solemn praises of Raghunath. Every one made an offering of all that he had, and no one kept what was given him; while musk, sandal, and saffron were thrown about in such profusion that the streets were muddy with perfumes.
Dohâ 206.
In every house there was music and the jubilant shout: “The fountain of joy has been revealed”; and all the men and women in the city were rejoicing everywhere.
Chaupâi
Both Kaikeyi and Sumitra too gave birth to a lovely boy. At that time the joy, the auspiciousness, and the crowds were more than Sarasvati or the serpent king could describe. The city of Avadh was as resplendent as it were Night going to meet her lord. The sun, abashed at the vision, faded into twilight, where the dusky clouds of increase were shot through with red gleams of fire; the piles of jewels in the temples were like stars, and the golden pinnacle of the palace as the gracious moon, while the murmuring sound of the muttered Veda in the house was like the evening song of garrulous birds. Gazing upon the spectacle the sun forgot himself, and a whole month passed without his knowing it.
The day was a month long, but the marvel was noticed of none: while the sun in His chariot stood still at gaze, how could there be any night?
Chaupâi
There was not one who observed the strange event, and at last the sun set, still chanting Rama’s praises. The gods, saints, and Nagas too, who had witnessed the spectacle, returned home congratulating themselves on their good fortune. I will even tell you of a deception I practised myself: Hearken, Girija, for I know your steadfast faith. Kaka-bhusundi and I were there together in human form, without any one knowing it. Full of rapture, love and delight, we roamed about the streets in ecstatic unconsciousness. Only one on whom rests the mercy of Rama can attain to the knowledge of these acts of ours. At that time the king granted every one his heart’s desire, whatever it might be that he had come for, bestowing on them elephants, carriages, horses, gold, cows, jewels, and all sorts of apparel.
Dohâ 208.
All were satisfied from their very heart and invoked blessings upon him, saying: “May all the boys live long, those lords of Tulsi Das.”
Chaupâi
In this manner some days were spent, without any one taking thought of noon or night, till the king, knowing the time had come for naming the children, sent and called the wise seer, and after reverently greeting him thus spake: “Holy father, be pleased to declare the names upon which you have secretly determined.” “Their names are many and wonderful; I will tell them, O king, to the best of my ability. The store-house of delights, the ocean of joy, by whose spray three worlds are gladdened, the very home of bliss, the Comforter of the universe, has for His name Rama (‘the delight’). The bearer and supporter of the world is named Bharat (‘the supporter’), while he whose very thought brings victory over the foe is celebrated in the Veda by his name Satrughna (‘destroyer of enemies’).”
Chaupâi
There was not one who observed the strange event, and at last the sun set, still chanting Rama’s praises. The gods, saints, and Nagas too, who had witnessed the spectacle, returned home congratulating themselves on their good fortune. I will even tell you of a deception I practised myself: Hearken, Girija, for I know your steadfast faith. Kaka-bhusundi and I were there together in human form, without any one knowing it. Full of rapture, love and delight, we roamed about the streets in ecstatic unconsciousness. Only one on whom rests the mercy of Rama can attain to the knowledge of these acts of ours. At that time the king granted every one his heart’s desire, whatever it might be that he had come for, bestowing on them elephants, carriages, horses, gold, cows, jewels, and all sorts of apparel.
Dohâ 208.
All were satisfied from their very heart and invoked blessings upon him, saying: “May all the boys live long, those lords of Tulsi Das.”
Chaupâi
In this manner some days were spent, without any one taking thought of noon or night, till the king, knowing the time had come for naming the children, sent and called the wise seer, and after reverently greeting him thus spake: “Holy father, be pleased to declare the names upon which you have secretly determined.” “Their names are many and wonderful; I will tell them, O king, to the best of my ability. The store-house of delights, the ocean of joy, by whose spray three worlds are gladdened, the very home of bliss, the Comforter of the universe, has for His name Rama (‘the delight’). The bearer and supporter of the world is named Bharat (‘the supporter’), while he whose very thought brings victory over the foe is celebrated in the Veda by his name Satrughna (‘destroyer of enemies’).”
Dohâ 209.
For the auspicious, the beloved of Rama, the stay of the whole world, was reserved by saint Vasishta the noble name of Lakshman (‘of auspicious appearance’).
Chaupâi
After naming them the saint pondered in heart and said: — "O king, your four sons are the very Veda itself; the saint's treasure; the believer's all in all; the darlings of Siva, who is delighted with their childish sports."
Even from his earliest days Lakshman knew his dear lord and devoted himself to Rama; while the affection of the two other brothers, Bharat and Satroghna, grew also as between master and servant. In both couples one was dark, the other fair; and their mother, as she gazed upon their loveliness, would break a blade of grass to avert the evil eye. Though all four were full of amiability, beauty, and intellect, yet Rama was a higher joy: his kindliness of heart was like the bright moon, which manifested itself in the radiance of a most winning smile; while now in the cradle, and now on her lap, his mother fondled him and called him her own dear darling.
Thronged with princes and their retinues of mimists, bards and heralds. The vast and well-built stables were at all hours of the day crowded with horses, elephants and chariots; and the ministers, generals and warriors all had residences in the same style as the king. Outside the city, by pool and stream, the multitudinous princes had pitched their different camps. On seeing a fine mango grove, a most agreeable and convenient spot, the descendant of Eusika exclaimed: “This is just what I like; let us stay here, Baghubir.” “Very well, my lord,” answered the gracious god; and there they alighted with all their hermit train. When the king of Mithilâ heard the news that the great saint Visvamitra was come—
For the auspicious, the beloved of Rama, the stay of the whole world, was reserved by saint Vasishta the noble name of Lakshman (‘of auspicious appearance’).
Chaupâi
After naming them the saint pondered in heart and said: — "O king, your four sons are the very Veda itself; the saint's treasure; the believer's all in all; the darlings of Siva, who is delighted with their childish sports."
Even from his earliest days Lakshman knew his dear lord and devoted himself to Rama; while the affection of the two other brothers, Bharat and Satroghna, grew also as between master and servant. In both couples one was dark, the other fair; and their mother, as she gazed upon their loveliness, would break a blade of grass to avert the evil eye. Though all four were full of amiability, beauty, and intellect, yet Rama was a higher joy: his kindliness of heart was like the bright moon, which manifested itself in the radiance of a most winning smile; while now in the cradle, and now on her lap, his mother fondled him and called him her own dear darling.
Thronged with princes and their retinues of mimists, bards and heralds. The vast and well-built stables were at all hours of the day crowded with horses, elephants and chariots; and the ministers, generals and warriors all had residences in the same style as the king. Outside the city, by pool and stream, the multitudinous princes had pitched their different camps. On seeing a fine mango grove, a most agreeable and convenient spot, the descendant of Eusika exclaimed: “This is just what I like; let us stay here, Baghubir.” “Very well, my lord,” answered the gracious god; and there they alighted with all their hermit train. When the king of Mithilâ heard the news that the great saint Visvamitra was come—
After looking all about and asking leave of the gardeners, they began in high glee to gather leaves and flowers. At that very time Sita too came there, having been sent by her mother to visit the shrine of Giriji. With her came all her young and lovely companions, singing triad songs. Now Giriji's shrine was close to the lake, beautiful beyond description, the delight of all beholders. When she and her attendants had bathed in the pool, she approached the goddess with a glad heart, and after adoration paid with much devotion begged of her a handsome and well-matched bridegroom. One of her attendant damsels, who had strayed away to look at the garden, chanced to see the two brothers, and returned to Sita quite love-smitten.
Then Vâmadeva, the learned guru of the house of Raghu, again told the story of Gâdhi's son. As he listened to the saint's high fame, the king thought to himself how efficacious his own good deeds had been. At his command the crowd dispersed, while the king and his sons entered the palace. Everywhere the glory of Râma's wedding was sung, and his holy fame was diffused through the three worlds. From the day that Râma brought his wife home, all delight made its home at Avadh. The rejoicings attendant on the lord's marriage were more than the tongue of the serpent king could tell, but knowing the praises of Râma and Sîtâ to be a mine of auspiciousness and the very life and salvation of the race of poets, I too have tried to sing them, in the hope of thus sanctifying my song.
Then Vâmadeva, the learned guru of the house of Raghu, again told the story of Gâdhi's son. As he listened to the saint's high fame, the king thought to himself how efficacious his own good deeds had been. At his command the crowd dispersed, while the king and his sons entered the palace. Everywhere the glory of Râma's wedding was sung, and his holy fame was diffused through the three worlds. From the day that Râma brought his wife home, all delight made its home at Avadh. The rejoicings attendant on the lord's marriage were more than the tongue of the serpent king could tell, but knowing the praises of Râma and Sîtâ to be a mine of auspiciousness and the very life and salvation of the race of poets, I too have tried to sing them, in the hope of thus sanctifying my song.
For the purpose of sanctifying His song has Tulsi told of Râma's glory; but the acts of Raghubîr are a boundless ocean that no poet can traverse. All pious souls that devoutly hear or recite the auspicious festivities that accompanied Râma's investiture with the sacred thread and His marriage shall by His and Vaidehî's favour attain to everlasting felicity. Blessings on the lord of Himâlaya's daughter, from whom I have learnt my song: all who hearken to Hari's deeds acquire a constant access of devotion and incomparable faith. The love of Raghubîr's feet, like a flood, extinguishes at once the fire of covetousness; and in this assurance Tulsi Dâs devotes His every thought and word and act to Hari's praise.
The times are evil; the body is stained with filth; there is but one remedy; He only is wise who so thinketh and in faith meditates upon Hari.
Have a hearty love for Hari's feet, discarding all vanities; much time has been spent in sleep; awake from the darkness of delusion. Whoever with love and reverence listens to the tale of Râma and Sîtâ's marriage shall be happy for ever, for Râma's praises are an unfailing joy.
Thus endeth the book entitled Childhood, composed by Tulsi Dâs for the bestowal of pure wisdom, continence and contentedness; being the first descent into the holy lake of Râma's deeds, that cleanses from every defilement of the world.
The times are evil; the body is stained with filth; there is but one remedy; He only is wise who so thinketh and in faith meditates upon Hari.
Have a hearty love for Hari's feet, discarding all vanities; much time has been spent in sleep; awake from the darkness of delusion. Whoever with love and reverence listens to the tale of Râma and Sîtâ's marriage shall be happy for ever, for Râma's praises are an unfailing joy.
Thus endeth the book entitled Childhood, composed by Tulsi Dâs for the bestowal of pure wisdom, continence and contentedness; being the first descent into the holy lake of Râma's deeds, that cleanses from every defilement of the world.