Siva kept pondering as he went: “How can I obtain a sight of Him? For every one knows that the Lord has become incarnate secretly.”
Soratha
In Sankara’s heart was a great tumult, but Sati did not comprehend the mystery; says Tulsi, the hope of an interview filled his soul with agitation and his eyes with wistfulness.
Chaupai
Ravan has obtained the boon of death at the hands of man only, and the Lord has willed Brahma’s word to come true. If I do not go to meet Him, I shall ever regret it; but all that he could do, he could not hit upon a plan.
At the very time that he was thus lost in thought, the ten-headed Ravan, taking with him the vile Maricha, all at once assumed the form of a false deer and treacherously, in his folly, carried off Sita, not knowing the Lord’s great power. When Rama returned with his brother from the chase and saw the empty hermitage, his eyes filled with tears; like a mortal man distressed by the loss of his mistress, he wanders through the forest in search of her, he and his brother; and he who knows neither union nor bereavement manifested all the pangs of separation.
Dohâ 60
Rama’s ways are most mysterious; only the supremely wise can comprehend them; the dull of soul and the sensual imagine something quite different.
Soratha
In Sankara’s heart was a great tumult, but Sati did not comprehend the mystery; says Tulsi, the hope of an interview filled his soul with agitation and his eyes with wistfulness.
Chaupai
Ravan has obtained the boon of death at the hands of man only, and the Lord has willed Brahma’s word to come true. If I do not go to meet Him, I shall ever regret it; but all that he could do, he could not hit upon a plan.
At the very time that he was thus lost in thought, the ten-headed Ravan, taking with him the vile Maricha, all at once assumed the form of a false deer and treacherously, in his folly, carried off Sita, not knowing the Lord’s great power. When Rama returned with his brother from the chase and saw the empty hermitage, his eyes filled with tears; like a mortal man distressed by the loss of his mistress, he wanders through the forest in search of her, he and his brother; and he who knows neither union nor bereavement manifested all the pangs of separation.
Dohâ 60
Rama’s ways are most mysterious; only the supremely wise can comprehend them; the dull of soul and the sensual imagine something quite different.
Chaupai
Then it was that Sambhu saw Rama, and great joy arose in his soul. His eyes were filled with the vision of the most beautiful, but it was no fitting time to make himself known, and he passed on exclaiming: “Hail, Supreme Being, redeemer of the world.” But as he went on his way with Sati, his whole body thrilled with delight; and in Sati’s soul, when she observed her lord’s emotion, a great doubt arose: “To Sankara, the universally adored and sovereign lord, gods, men, and saints all bow the head; yet he has made obeisance to this prince, saluting him as the Supreme God, and is so enraptured with his beauty that it is only today he has felt what love is.”
Dohâ 61
What! The omnipresent and unbegotten God, the creator, who has neither parts nor passions, and is no respecter of persons, whom not even the Veda can comprehend, has he taken the form of a man?
Chaupai
According to what Siva says, though Vishnu in heaven’s behalf assumes a human shape, he remains all-wise; yet here, like a silly woman, he is hunting about—this fountain of wisdom, this lord of Lakshmi, this vanquisher of demons. Still Sambhu’s words cannot be false, nor can his knowledge be gainsaid. Thus an infinite doubt has come into my mind, and there is no way of solving it.” Although Bhavini did not speak out, Mahadeva can read the heart and knew her thoughts, and said: “Listen to me, Sati; you are just like a woman, but you should not entertain these doubts; this is that Rama, my special patron, whose story was sung by the Rishi Agastya; in whom I exhorted the saint to have faith, and who is ever worshipped by seers and sages.
Then it was that Sambhu saw Rama, and great joy arose in his soul. His eyes were filled with the vision of the most beautiful, but it was no fitting time to make himself known, and he passed on exclaiming: “Hail, Supreme Being, redeemer of the world.” But as he went on his way with Sati, his whole body thrilled with delight; and in Sati’s soul, when she observed her lord’s emotion, a great doubt arose: “To Sankara, the universally adored and sovereign lord, gods, men, and saints all bow the head; yet he has made obeisance to this prince, saluting him as the Supreme God, and is so enraptured with his beauty that it is only today he has felt what love is.”
Dohâ 61
What! The omnipresent and unbegotten God, the creator, who has neither parts nor passions, and is no respecter of persons, whom not even the Veda can comprehend, has he taken the form of a man?
Chaupai
According to what Siva says, though Vishnu in heaven’s behalf assumes a human shape, he remains all-wise; yet here, like a silly woman, he is hunting about—this fountain of wisdom, this lord of Lakshmi, this vanquisher of demons. Still Sambhu’s words cannot be false, nor can his knowledge be gainsaid. Thus an infinite doubt has come into my mind, and there is no way of solving it.” Although Bhavini did not speak out, Mahadeva can read the heart and knew her thoughts, and said: “Listen to me, Sati; you are just like a woman, but you should not entertain these doubts; this is that Rama, my special patron, whose story was sung by the Rishi Agastya; in whom I exhorted the saint to have faith, and who is ever worshipped by seers and sages.
Chhand 2
Seers and sages, saints and hermits, fix on him their reverent gaze,
And in faint and trembling accents Holy Scripture hymns his praise.
He, the omnipresent spirit, Lord of heaven and earth and hell,
To redeem his people, truly has vouchsafed with men to dwell.”
Soratha
Though he spoke thus time after time, his words made no impression upon her; and at last Mahadeva, recognizing Rama’s deceptive power, smiled and said:
Chaupai
“As the doubt in your mind is so great that it will not leave you till you have put the fact to the test, I will stay here in the shade of this fig-tree till you come back to me, after having evolved some device by which to satisfy your overpowering doubt.” So Sati went by Siva’s order, saying to herself: “Come now, what shall I do?” while Sambhu reflected: “There is something wrong with Sati, as her doubts are not removed by what I tell her; but no good can be wrought against the will of fate; whatever Rama has ordained will come to pass: so why spin out any longer argument?” So saying, he began the repetition of Hari’s name, while Sati drew nigh to the Lord of grace.
Dohâ 62
After many an anxious thought she assumed the form of Sita and went and stood in the way where the king of heaven was coming.
Seers and sages, saints and hermits, fix on him their reverent gaze,
And in faint and trembling accents Holy Scripture hymns his praise.
He, the omnipresent spirit, Lord of heaven and earth and hell,
To redeem his people, truly has vouchsafed with men to dwell.”
Soratha
Though he spoke thus time after time, his words made no impression upon her; and at last Mahadeva, recognizing Rama’s deceptive power, smiled and said:
Chaupai
“As the doubt in your mind is so great that it will not leave you till you have put the fact to the test, I will stay here in the shade of this fig-tree till you come back to me, after having evolved some device by which to satisfy your overpowering doubt.” So Sati went by Siva’s order, saying to herself: “Come now, what shall I do?” while Sambhu reflected: “There is something wrong with Sati, as her doubts are not removed by what I tell her; but no good can be wrought against the will of fate; whatever Rama has ordained will come to pass: so why spin out any longer argument?” So saying, he began the repetition of Hari’s name, while Sati drew nigh to the Lord of grace.
Dohâ 62
After many an anxious thought she assumed the form of Sita and went and stood in the way where the king of heaven was coming.
I reverence the Brahmanic race; the very root of the tree of piety; the full moon of the sea of intelligence; the joy-giver; the son of the lotus of asceticism; the destroyer of sin, the dispeller of darkness; the healer of distress; the most auspicious conjunction in the high heaven of wisdom, which scatters the thick clouds of delusion; the sin-cleansing; the beloved of king Rāma.
I worship him, whose body resembles a cloud teeming with abundant delights; the yellow-apparelled; the beautiful; the hero with bow and arrows in hand and well-fitted quiver gleaming by his side; with the large lotus eyes; the long tresses of whose hair are bound into a knot on his head, all glorious to behold; the wayfarer accompanied by Sita and Lakshman, the charmer of charmers.
Sorathā 1.
The All-merciful Râma, ever full of compassion for the poor, even he it was upon whom the wicked wretch came and played this trick.
I worship him, whose body resembles a cloud teeming with abundant delights; the yellow-apparelled; the beautiful; the hero with bow and arrows in hand and well-fitted quiver gleaming by his side; with the large lotus eyes; the long tresses of whose hair are bound into a knot on his head, all glorious to behold; the wayfarer accompanied by Sita and Lakshman, the charmer of charmers.
Sorathā 1.
The All-merciful Râma, ever full of compassion for the poor, even he it was upon whom the wicked wretch came and played this trick.
The divine arrow, winged with a charm, sped forth; the crow in terror took to flight and, assuming his proper form, went to his father, who would not shelter him, as he was Râma’s enemy. He was in despair, and as panic-stricken in soul as was the Rishi Durvâsas by the terror of Vishnu’s discus. Weary and worn with fear and remorse, he traversed the realm of Brahma, the city of Siva and every other sphere; but no one even asked him to sit down: who can befriend an enemy of Râma’s? Hearken, brother: his own mother becomes his death; his father is changed as it were into the king of the infernal regions; ambrosia turns to poison; a friend does him all the harm of a hundred enemies; the Ganges is converted into the Vaitarani, and all the world burns hotter than fire—mark me, brother—when a man opposes Râma. When Nârad saw Jayanta’s distress, being tender-hearted and good, he took pity on him and sent him straight to Râma. There he cried, “Save me, O Thou that art the suppliant’s friend!” In terror and confusion he went and clasped his feet, crying, “Quarter, quarter, O merciful Raghurâi! Thy might is immeasurable and immeasurable thy majesty; in ignorance of mind, I knew Thee not. I have reaped the fruit of my own actions; now, my Lord, succour me, for to thee I have come for refuge.” When the Merciful heard this most piteous appeal, he dismissed him, Bhavâni, with the loss of one eye.
Although in his infatuation he had committed such an offence that death was his due, the Lord had compassion upon him and set him free; who is so merciful as Raghubir?
Râma stayed on at Chitrakût and performed many acts that were like the scriptures or ambrosia for excellence. At last, he thought to himself: “There will be a crowd here, now that every one knows of me.” So the two brothers with Sîtâ took leave of all the saints and went on their way. When the Lord drew near to Atri’s hermitage, the holy man was rejoiced at the news and, quivering in every limb, he sprang up and ran to meet him. On seeing him, Râma advanced hurriedly and was falling to the ground before him, but the saint took him to his bosom. Both wept tears of affection. At the sight of Râma’s beauty his eyes were gladdened and he reverently conducted him to his cell, where, doing him every honour, he addressed him in gracious terms and offered him roots and fruits such as his soul relished.
As the Lord took his seat, the great saint, supremely wise, gazed with streaming eyes upon his beauty, and joining his hands in supplication, he thus hymned his praise.
Râma stayed on at Chitrakût and performed many acts that were like the scriptures or ambrosia for excellence. At last, he thought to himself: “There will be a crowd here, now that every one knows of me.” So the two brothers with Sîtâ took leave of all the saints and went on their way. When the Lord drew near to Atri’s hermitage, the holy man was rejoiced at the news and, quivering in every limb, he sprang up and ran to meet him. On seeing him, Râma advanced hurriedly and was falling to the ground before him, but the saint took him to his bosom. Both wept tears of affection. At the sight of Râma’s beauty his eyes were gladdened and he reverently conducted him to his cell, where, doing him every honour, he addressed him in gracious terms and offered him roots and fruits such as his soul relished.
As the Lord took his seat, the great saint, supremely wise, gazed with streaming eyes upon his beauty, and joining his hands in supplication, he thus hymned his praise.
I worship Thee, the lover of the devout, the merciful, the tender-hearted; I worship Thy lotus feet, which bestow upon the unselfish Thine own abode in heaven. I adore thee, the wondrously dark and beautiful; the mount Mandar to churn the ocean of existence; with eyes like the full-blown lotus; the dispeller of pride and every other vice; the long-armed hero of immeasurable power and glory; the mighty Lord of the three spheres, equipped with quiver and bow and arrows; the ornament of the solar race; the breaker of Siva’s bow; the delight of the greatest sages and saints; the destroyer of all the enemies of the gods; the adored of Kâmadev’s foe (i.e., of Siva); the reverenced of Brahma and the other divinities; the home of enlightened intelligence; the dispeller of all error; Lakshmi’s lord; the mine of felicity; the salvation of the saints. I worship Thee with Thy spouse and thy brother, thyself the beloved younger brother of Sachi’s lord. Men, who unselfishly worship Thy holy feet, sink not in the ocean of existence, tossed with the billows of controversy. They who in the hope of salvation, with subdued passions, ever delightedly worship Thee, having discarded every object of sense, are advanced to Thy own sphere in heaven. I worship Thee, the one, the mysterious Lord, the unchangeable and omnipresent power, the eternal governor of the world, the one absolute and universal spirit; the joy of all men day after day. I reverently adore Thee, the king of incomparable beauty, the lord of the earth-born Sita; be gracious to me and grant me devotion to Thy lotus feet. They who reverently repeat this hymn, full of faith in Thee, will undoubtedly attain to Thy heaven.
Dohâ 2
Again with bowed head and folded hands the saint made supplication and cried, “Never, O Lord, may my soul abandon Thy lotus feet.”
Chaupâi
The amiable and modest Sita clasped Anasûyâ by the feet with frequent embraces. The soul of the Rishi’s wife was filled with joy; she gave her her blessing and seated her by her side. Then arrayed her in heavenly robes and jewels which remained ever bright and beautiful. In simple and affectionate phrase the saintly dame spoke and instructed her in matters of wifely duty. “Hearken, royal lady; mother, father, brethren and friends are all good in a limited degree; but a husband, Vaidehi, is an unlimited blessing; and vile is the woman who worships him not. Courage, virtue, a friend and a woman are four things that are tried in time of adversity. Though her lord be old, diseased, impotent and poor, blind, deaf, passionate and utterly vile, yet even so the wife who treats him with disrespect shall suffer many torments in hell. Her one duty, her one fast and penance consist in a devotion of body, word and thought to her husband’s feet. There are four kinds of faithful wife in the world, as the Vedas, Purânas and saints all say. The best is so firmly settled in mind that she could not even dream of there being any other man living; the next regards another’s husband as her own brother or father, or son; she who is restrained by thought of duty and consideration for her family is said in the scriptures to be a woman of low character; but reckon her the very lowest of all, who is restrained only by fear and want of opportunity. She who deceives her husband and carries on an intrigue with another man shall be cast for a hundred ages into the hell called the Terrible. Who is such a wretch as she, who for a moment’s pleasure considers not the torment that shall endure through a hundred million lives? Without any difficulty a woman attains to salvation, if only without guile she adhere to her duty as a faithful wife; while she who lives to despite her spouse becomes a widow while still a girl.
Again with bowed head and folded hands the saint made supplication and cried, “Never, O Lord, may my soul abandon Thy lotus feet.”
Chaupâi
The amiable and modest Sita clasped Anasûyâ by the feet with frequent embraces. The soul of the Rishi’s wife was filled with joy; she gave her her blessing and seated her by her side. Then arrayed her in heavenly robes and jewels which remained ever bright and beautiful. In simple and affectionate phrase the saintly dame spoke and instructed her in matters of wifely duty. “Hearken, royal lady; mother, father, brethren and friends are all good in a limited degree; but a husband, Vaidehi, is an unlimited blessing; and vile is the woman who worships him not. Courage, virtue, a friend and a woman are four things that are tried in time of adversity. Though her lord be old, diseased, impotent and poor, blind, deaf, passionate and utterly vile, yet even so the wife who treats him with disrespect shall suffer many torments in hell. Her one duty, her one fast and penance consist in a devotion of body, word and thought to her husband’s feet. There are four kinds of faithful wife in the world, as the Vedas, Purânas and saints all say. The best is so firmly settled in mind that she could not even dream of there being any other man living; the next regards another’s husband as her own brother or father, or son; she who is restrained by thought of duty and consideration for her family is said in the scriptures to be a woman of low character; but reckon her the very lowest of all, who is restrained only by fear and want of opportunity. She who deceives her husband and carries on an intrigue with another man shall be cast for a hundred ages into the hell called the Terrible. Who is such a wretch as she, who for a moment’s pleasure considers not the torment that shall endure through a hundred million lives? Without any difficulty a woman attains to salvation, if only without guile she adhere to her duty as a faithful wife; while she who lives to despite her spouse becomes a widow while still a girl.
Sorathâ 4
An utterly wicked woman who is faithful to her husband has a happy fate when she dies; so sing the four Vedas and so too in these days sings Hari’s poor friend, Tulsi. Hearken, Sita; a woman will be kept faithful, if she invoke Your name; for you love Râma like Your own life; these words that I say are for the good of the world.
The All-merciful said to the saint, “With your permission I would go to some other wood. Continue to be ever gracious to me and, knowing me to be your servant, cease not your kindness.” On hearing this speech of the Lord, the champion of righteousness, the wise saint affectionately replied: “O Rama, you are he whose favour is desired by Brahma, Siva, Sanat-kumara, and the other gods and by all the preachers of salvation; the passionless, the kindly, the friend of the helpless, who thus modestly bespeak me. Now I understand the cleverness of Lakshmi, who has left every other god and worships You alone. Of a truth there is none Your equal; how then could your goodness be other than it is? How can I, my Lord, tell You what wood to visit? Say, Master, for You read the heart.” Having thus spoken, the saint, strong-minded as he was, trembled in every limb and his eyes streamed with tears as he gazed upon the Lord.
An utterly wicked woman who is faithful to her husband has a happy fate when she dies; so sing the four Vedas and so too in these days sings Hari’s poor friend, Tulsi. Hearken, Sita; a woman will be kept faithful, if she invoke Your name; for you love Râma like Your own life; these words that I say are for the good of the world.
The All-merciful said to the saint, “With your permission I would go to some other wood. Continue to be ever gracious to me and, knowing me to be your servant, cease not your kindness.” On hearing this speech of the Lord, the champion of righteousness, the wise saint affectionately replied: “O Rama, you are he whose favour is desired by Brahma, Siva, Sanat-kumara, and the other gods and by all the preachers of salvation; the passionless, the kindly, the friend of the helpless, who thus modestly bespeak me. Now I understand the cleverness of Lakshmi, who has left every other god and worships You alone. Of a truth there is none Your equal; how then could your goodness be other than it is? How can I, my Lord, tell You what wood to visit? Say, Master, for You read the heart.” Having thus spoken, the saint, strong-minded as he was, trembled in every limb and his eyes streamed with tears as he gazed upon the Lord.
Chhand 2.
Trembling exceedingly in every limb he fixed his loving eyes upon his lotus face: “It is the reward of prayer and penance that I have beheld the Lord, who transcends the senses and every faculty of thought and reason.” By prayer and meditation and religious observances men attain to the crowning virtue of faith; therefore night and day Tulsi Das sings the holy acts of Raghubar.
Dohâ 3.
Rama’s praises remove the pollution of this wicked age, subdue the soul, are the source of beatitude; and Rama continues gracious to all who reverently hear them.
Sarathâ 5.
Grievous is the burden of the sin of the world; nor religion, nor knowledge, nor meditation, nor penance avails against it; they are wise who discard trust in all else and worship Rama only.
Chaupâi.
The Lord of gods and men and saints, after bowing his head at the lotus feet of the sage, proceeded to the wood. Rama first and after him his brother, in the garb of hermits, all full and complete. Between the two the incarnation of Lakshmi shone forth, like Maya between God and the soul. The rivers and thickets and precipitous mountain-passes all recognized their lord and made the way smooth for him. Wherever the divine Raghubar passed, the clouds made a canopy in the heaven. As they went along the road the demon Viradha met them. While he was yet coming Raghubir overthrew him, then at once he assumed a beauteous form; and Rama, seeing him sorrowful, dismissed him to his own sphere. Then the All-beautiful with his brother and Janaki visited the sage Sarabhanga.
Trembling exceedingly in every limb he fixed his loving eyes upon his lotus face: “It is the reward of prayer and penance that I have beheld the Lord, who transcends the senses and every faculty of thought and reason.” By prayer and meditation and religious observances men attain to the crowning virtue of faith; therefore night and day Tulsi Das sings the holy acts of Raghubar.
Dohâ 3.
Rama’s praises remove the pollution of this wicked age, subdue the soul, are the source of beatitude; and Rama continues gracious to all who reverently hear them.
Sarathâ 5.
Grievous is the burden of the sin of the world; nor religion, nor knowledge, nor meditation, nor penance avails against it; they are wise who discard trust in all else and worship Rama only.
Chaupâi.
The Lord of gods and men and saints, after bowing his head at the lotus feet of the sage, proceeded to the wood. Rama first and after him his brother, in the garb of hermits, all full and complete. Between the two the incarnation of Lakshmi shone forth, like Maya between God and the soul. The rivers and thickets and precipitous mountain-passes all recognized their lord and made the way smooth for him. Wherever the divine Raghubar passed, the clouds made a canopy in the heaven. As they went along the road the demon Viradha met them. While he was yet coming Raghubir overthrew him, then at once he assumed a beauteous form; and Rama, seeing him sorrowful, dismissed him to his own sphere. Then the All-beautiful with his brother and Janaki visited the sage Sarabhanga.
Dohâ 4.
At the sight of Rama’s lotus face the bee-like eyes of the saint reverently drank thereof; blessed indeed was Sarabhanga to have been born.
Chaupâi.
Said the saint: “Hearken, gracious Raghubir, the swan of Sankara’s lake. I had taken my departure to the halls of the Creator, but I heard say that Rama is coming into the forest. Day and night I have been watching the road; now I have seen my lord and my heart is at rest. I am deficient, my lord, in all that is good, but You have graciously acknowledged me as your humble servant. Now, sire, I have no request to make; I have accomplished my vow, O ravisher of the soul of the faithful, to wait in expectation of the suppliant’s friend till I saw You and then to discard my body. I have practised meditation, sacrifice, prayers, penance and fasting, and have received the gift of faith as a boon of the Lord.” In this manner, with his funeral pile all ready prepared, saint Sarabhanga has sat and waited, with a heart freed from every attachment.
Dohâ 5.
May the Lord, whose body is dark of hue as a sombre rain-cloud, incarnate in form as the divine Rama, dwell for ever in my soul together with Sita and His brother!
Chaupâi.
At the sight of Rama’s lotus face the bee-like eyes of the saint reverently drank thereof; blessed indeed was Sarabhanga to have been born.
Chaupâi.
Said the saint: “Hearken, gracious Raghubir, the swan of Sankara’s lake. I had taken my departure to the halls of the Creator, but I heard say that Rama is coming into the forest. Day and night I have been watching the road; now I have seen my lord and my heart is at rest. I am deficient, my lord, in all that is good, but You have graciously acknowledged me as your humble servant. Now, sire, I have no request to make; I have accomplished my vow, O ravisher of the soul of the faithful, to wait in expectation of the suppliant’s friend till I saw You and then to discard my body. I have practised meditation, sacrifice, prayers, penance and fasting, and have received the gift of faith as a boon of the Lord.” In this manner, with his funeral pile all ready prepared, saint Sarabhanga has sat and waited, with a heart freed from every attachment.
Dohâ 5.
May the Lord, whose body is dark of hue as a sombre rain-cloud, incarnate in form as the divine Rama, dwell for ever in my soul together with Sita and His brother!
Chaupâi.
When he had thus said, the fire of his devotion consumed his body, and by Rama’s favour he ascended to Vaikunth. The saint was not absorbed into the divinity for this reason, that he had already received the mysterious gift of faith. When the assembled Rishis saw the great saint’s translation, they were mightily rejoiced at heart and all broke forth into hymns of praise: “Glory to the champion of the humble, the fountain of mercy.” Then Raghunath went on further into the forest, and a great company of holy men with him. Seeing a heap of bones, he asked the saints about them and was moved with much compassion. “I know, but why ask, Master? You are all-seeing and know even our thoughts. These are all saints whom the demon hosts have devoured.” On hearing this, Raghubir’s eyes filled with tears.
Dohâ 6.
He raised his arms and vowed to rid the earth of demons; then gladdened the saints by visiting them all in turn at their hermitages.
Chaupâi.
Said the saint: “Hearken, Lord, to my supplication; but how can I hymn thy praise? Thy greatness is immeasurable and my wit is scant, as ineffectual as a fire-fly in the presence of the sun. I adore without ceasing the divine Raghubir, with body dark of hue as a string of lotuses, with His knotted hair for a crown and an anchorite’s dress for his robe, with bow and arrows in hand and quiver by His side. A fire to consume the dense forest of delusion, a sun to animate the lotus growth of the saints, a lion against the elephant herd of demons, a hawk to scatter the birds of metempsychosis, may he ever protect us with eyes bright as the lotus; apparelled with glory; the moon of Sita’s partridge-like eyes: the swan in the lake of Siva’s soul; the broad-chested, strong-armed Rama, Him I adore. A Garur to devour the serpents of doubt; tho,
Dohâ 6.
He raised his arms and vowed to rid the earth of demons; then gladdened the saints by visiting them all in turn at their hermitages.
Chaupâi.
Said the saint: “Hearken, Lord, to my supplication; but how can I hymn thy praise? Thy greatness is immeasurable and my wit is scant, as ineffectual as a fire-fly in the presence of the sun. I adore without ceasing the divine Raghubir, with body dark of hue as a string of lotuses, with His knotted hair for a crown and an anchorite’s dress for his robe, with bow and arrows in hand and quiver by His side. A fire to consume the dense forest of delusion, a sun to animate the lotus growth of the saints, a lion against the elephant herd of demons, a hawk to scatter the birds of metempsychosis, may he ever protect us with eyes bright as the lotus; apparelled with glory; the moon of Sita’s partridge-like eyes: the swan in the lake of Siva’s soul; the broad-chested, strong-armed Rama, Him I adore. A Garur to devour the serpents of doubt; tho,
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Then said Raghubir to the saint: “My lord, nothing is hid from you; you know why I have come, and therefore, sire, there is no need to inform you. Give me now some charm by which I may destroy the persecutors of the saints.”
The sage smiled when he heard the Lord’s speech: “You ask me, sire; but what do I know? By virtue of my devotion to you, O destroyer of sin, I understand a little of your greatness. Your delusive power is a vast fig-tree, its clustering fruit the countless multitude of worlds; while all things animate and inanimate are like the insects that dwell inside, and think their own particular fig the only one in existence. This fruit is devoured by harsh and inexorable fate, but even he trembles in fear of you. You, sire, are the sovereign of all the spheres, and you ask of me, as though you were only a man. O fountain of mercy, I beg this boon; dwell in my heart with Lakshmi and your brother, and grant me steadfast faith, piety, fellowship with the saints, and unbroken love for your lotus feet. Though you are the supreme spirit, indivisible and eternal, beyond the reach of perception, the adoration of the saints, yet I declare and recognize your incarnation, and again and again adore the embodiment of Brahm and Bali. You always exalt your own servants, and this, Raghurai, is the reason why you consult me. There is, my lord, a very charming and holy spot called Panchavati. Sanctify the whole Dandaka forest, in which it is, and relieve it of the saint’s grievous curse, by taking up your abode there, Rama; and thus show mercy to all the saints.” On receiving his permission, Rama set out and quickly arrived at Panchavati.
Then said Raghubir to the saint: “My lord, nothing is hid from you; you know why I have come, and therefore, sire, there is no need to inform you. Give me now some charm by which I may destroy the persecutors of the saints.”
The sage smiled when he heard the Lord’s speech: “You ask me, sire; but what do I know? By virtue of my devotion to you, O destroyer of sin, I understand a little of your greatness. Your delusive power is a vast fig-tree, its clustering fruit the countless multitude of worlds; while all things animate and inanimate are like the insects that dwell inside, and think their own particular fig the only one in existence. This fruit is devoured by harsh and inexorable fate, but even he trembles in fear of you. You, sire, are the sovereign of all the spheres, and you ask of me, as though you were only a man. O fountain of mercy, I beg this boon; dwell in my heart with Lakshmi and your brother, and grant me steadfast faith, piety, fellowship with the saints, and unbroken love for your lotus feet. Though you are the supreme spirit, indivisible and eternal, beyond the reach of perception, the adoration of the saints, yet I declare and recognize your incarnation, and again and again adore the embodiment of Brahm and Bali. You always exalt your own servants, and this, Raghurai, is the reason why you consult me. There is, my lord, a very charming and holy spot called Panchavati. Sanctify the whole Dandaka forest, in which it is, and relieve it of the saint’s grievous curse, by taking up your abode there, Rama; and thus show mercy to all the saints.” On receiving his permission, Rama set out and quickly arrived at Panchavati.
Dohâ 10
After meeting the king of the vultures and warmly renewing old friendship, Rama stayed near the Godavari, where he made himself a thatched cottage.
Chaupâi
From the time that Rama took up his abode there, the saints lived happily and without fear. The mountains, woods, rivers and lakes were suffused with beauty and day by day grew yet more, exceedingly lovely. The many birds and deer were full of joy and the bees added a charm by their sweet buzzing. Not even the serpent-king would be able to describe the forest, in which the glorious Rama had manifested himself. One day, as the Lord was sitting at ease, Lakshman most humbly addressed him thus: “Sovereign of gods, men and saints and of all animate and inanimate creation, I have a question to ask of you as of my own special master. Speak, sire, and answer it for me, for I have left all to serve the dust of Your feet. Explain to me knowledge, self-governance, and the delusion of Maya; tell me what is that faith, to which you extend mercy.
Dohâ 11
Instruct me, my lord, in all the difference between God and the soul, that I may be entirely devoted to Your feet and free from grief, ignorance and error.”
Chaupâi
“I will explain the whole matter in brief; hear, brother, with attention of mind and soul. It is from egoism and distinctions between mine and thine, that the illusion is produced which has subjugated all classes of existence. The senses and the objects of the senses, as far as the mind can reach, are all a delusion, brother; understand that. Now learn its divisions: they are two, viz., knowledge and ignorance; the one utterly bad and calamitous, which forces the principle of life down into the pit of transmigration; the other, the power by virtue of which the world is created, being sent by God, and having no strength of itself. Knowledge, in which there is no particle of self-consciousness, sees the supreme spirit equally in all things; and He, brother, is to be reckoned chief of stoics, who abandons fortune, and the three elements of which the universe is composed, as if of no more account than a blade of grass.
After meeting the king of the vultures and warmly renewing old friendship, Rama stayed near the Godavari, where he made himself a thatched cottage.
Chaupâi
From the time that Rama took up his abode there, the saints lived happily and without fear. The mountains, woods, rivers and lakes were suffused with beauty and day by day grew yet more, exceedingly lovely. The many birds and deer were full of joy and the bees added a charm by their sweet buzzing. Not even the serpent-king would be able to describe the forest, in which the glorious Rama had manifested himself. One day, as the Lord was sitting at ease, Lakshman most humbly addressed him thus: “Sovereign of gods, men and saints and of all animate and inanimate creation, I have a question to ask of you as of my own special master. Speak, sire, and answer it for me, for I have left all to serve the dust of Your feet. Explain to me knowledge, self-governance, and the delusion of Maya; tell me what is that faith, to which you extend mercy.
Dohâ 11
Instruct me, my lord, in all the difference between God and the soul, that I may be entirely devoted to Your feet and free from grief, ignorance and error.”
Chaupâi
“I will explain the whole matter in brief; hear, brother, with attention of mind and soul. It is from egoism and distinctions between mine and thine, that the illusion is produced which has subjugated all classes of existence. The senses and the objects of the senses, as far as the mind can reach, are all a delusion, brother; understand that. Now learn its divisions: they are two, viz., knowledge and ignorance; the one utterly bad and calamitous, which forces the principle of life down into the pit of transmigration; the other, the power by virtue of which the world is created, being sent by God, and having no strength of itself. Knowledge, in which there is no particle of self-consciousness, sees the supreme spirit equally in all things; and He, brother, is to be reckoned chief of stoics, who abandons fortune, and the three elements of which the universe is composed, as if of no more account than a blade of grass.
Dohâ 12
That is to be called soul which through the power of delusion does not recognize itself as being really God, God the giver of bondage and of deliverance, the head of all things, the sender forth of delusion, the one goal.
After piety, asceticism; and after ascetic meditation, knowledge; and knowledge, as the Vedas declare, is the giver of salvation. But that at which I melt more quickly, brother, is faith, which is the blessing of my votaries; it stands by itself without other support, and is above all knowledge whether spiritual or profane. Faith, brother, is an incomparable source of happiness, and only to be acquired by the favour of a saint. But I will explain the means towards it, the easy path by which men may find me. In the first place, an exceeding devotion to Brâhmana and in every action a close adherence to scriptural prescription. Secondly, the fruit of this will be detachment from the world, and then will spring up a delight in my worship. The nine kinds of faith as exercised by the ears, &c., will strengthen; there will be an exceeding love in the soul for my manifestations, a great affection for the lotus feet of the saints, a persistency in prayer—in deed and in heart as well as in tongue—and faithfulness in service done to one's guru, or father and mother, or family, or lords and masters, knowing it to be really done to me. While singing my praises the body quivers, the voice trembles, the eyes flow with tears; and neither lust, pride nor deceit finds a place in the soul; I am ever, brother, at the command of such a one as this.
That is to be called soul which through the power of delusion does not recognize itself as being really God, God the giver of bondage and of deliverance, the head of all things, the sender forth of delusion, the one goal.
After piety, asceticism; and after ascetic meditation, knowledge; and knowledge, as the Vedas declare, is the giver of salvation. But that at which I melt more quickly, brother, is faith, which is the blessing of my votaries; it stands by itself without other support, and is above all knowledge whether spiritual or profane. Faith, brother, is an incomparable source of happiness, and only to be acquired by the favour of a saint. But I will explain the means towards it, the easy path by which men may find me. In the first place, an exceeding devotion to Brâhmana and in every action a close adherence to scriptural prescription. Secondly, the fruit of this will be detachment from the world, and then will spring up a delight in my worship. The nine kinds of faith as exercised by the ears, &c., will strengthen; there will be an exceeding love in the soul for my manifestations, a great affection for the lotus feet of the saints, a persistency in prayer—in deed and in heart as well as in tongue—and faithfulness in service done to one's guru, or father and mother, or family, or lords and masters, knowing it to be really done to me. While singing my praises the body quivers, the voice trembles, the eyes flow with tears; and neither lust, pride nor deceit finds a place in the soul; I am ever, brother, at the command of such a one as this.
Dohâ 13.
I take up my abode for ever in the lotus heart of those who in thought, word, and deed make their fervent prayer to My incarnation.
Chaupâi.
I take up my abode for ever in the lotus heart of those who in thought, word, and deed make their fervent prayer to My incarnation.
Chaupâi.
On hearing the doctrine of faith and devotion thus expounded, Lakshman was greatly rejoiced and bowed his head at his Lord's feet. In this manner several days were spent in discourses on asceticism, wisdom, virtue and morality. One day Râvan's sister Sûrpa-nakhâ, foul-hearted and venomous as a serpent, came to Panchavati and was excited by the sight of the two princes. A woman, O Gârri, must needs look after a handsome man, whether he be brother, father or son. In her excitement she could not contain herself, like the sun-stone that melts at the sight of the sun. Having assumed a beautiful form, she went to the Lord and with many smiles thus addressed him: “There is not another man like you, nor a woman like me; here is a match that God has taken some pains to make. I have searched the three spheres, but have not found anywhere in the world a man with beauty to equal mine. And for this reason I have till now remained a virgin, but now that I have seen you I am fairly satisfied.” The Lord looked at Sita and said in reply: “My younger brother is a bachelor.” The demon's sister took the hint and went to Lakshman. He looked to his Lord and said in gentle tones: “Hearken, fair lady, I am his servant; it is not right that You should be in subjection to any one. My Lord is the mighty king of Kosala, and whatever he does is all done at his own pleasure. A servant who expects to take his ease, a beggar who expects honour, a spendthrift who hopes for wealth, a profligate who hopes for heaven, or an avaricious man who expects renown, these are four dreamers, men who would expect milk from milking the air.” Again she turned and came to Râma, but he sent her back once more to Lakshman. Said Lakshman, “The bridegroom for You must be a man lost to all sense of shame.” Then in a fury she went to Râma, revealing herself in a shape of terror. Raghurâi, seeing that Sita was frightened, made a sign to His brother.
Dohâ 14.
And Lakshman with the greatest ease struck off her nose and ears: her hands he sent to Râvan in defiance.
Chaupâi.
Without nose and ears she was as hideous to look upon as a mountain flowing with torrents of red ochre. She went moaning to Khara and Dushana: “A curse, a curse, I say, on your manhood and strength, brother.” They questioned her and she told them all. When they heard, the demons gathered an army, and a swarming multitude of fiends rushed forth like so many winged mountains of darkness, on diverse vehicles, of diverse shapes, armed with diverse weapons, terrible and beyond number. At the head went Surpa-nakha in hideous guise, without ears and nose. Many fearful omens of ill occurred, but the host heeded them not, being all death-doomed. They shouted, they defied the enemy, they leaped in the air, their captains inspected the ranks and rode exceedingly. Said one, “Capture the two brothers alive and then take and kill them and carry off the bride.” The vault of heaven was filled with the dust of them. Rama called his brother and said: “Take Janaki away to some mountain cave; a terrible array of demons has come; remain on your guard.” Obedient to his lord’s command he took his bow and arrows in hand and led Sita away. When Rama saw that the hostile force had drawn near, he smiled as he strung his massive bow.
And Lakshman with the greatest ease struck off her nose and ears: her hands he sent to Râvan in defiance.
Chaupâi.
Without nose and ears she was as hideous to look upon as a mountain flowing with torrents of red ochre. She went moaning to Khara and Dushana: “A curse, a curse, I say, on your manhood and strength, brother.” They questioned her and she told them all. When they heard, the demons gathered an army, and a swarming multitude of fiends rushed forth like so many winged mountains of darkness, on diverse vehicles, of diverse shapes, armed with diverse weapons, terrible and beyond number. At the head went Surpa-nakha in hideous guise, without ears and nose. Many fearful omens of ill occurred, but the host heeded them not, being all death-doomed. They shouted, they defied the enemy, they leaped in the air, their captains inspected the ranks and rode exceedingly. Said one, “Capture the two brothers alive and then take and kill them and carry off the bride.” The vault of heaven was filled with the dust of them. Rama called his brother and said: “Take Janaki away to some mountain cave; a terrible array of demons has come; remain on your guard.” Obedient to his lord’s command he took his bow and arrows in hand and led Sita away. When Rama saw that the hostile force had drawn near, he smiled as he strung his massive bow.
As he strung his massive bow and bound up his long hair in a knot on his head, he seemed as it were a sapphire rock encircled with flashes of lightning and with two snakes entwining its summit. As the Lord girded up his quiver by his side and clasped the bow in his mighty arm and fitted the arrow to the string, he glared with the glance of a lion on a herd of elephants.
The warriors came on with a rush, shouting “Seize him, seize him,” for they saw that he was alone; the demons closed round upon him, but he stood as the rising sun.
And at the sight of his majesty they could not discharge their arrows; the whole demon host became powerless. Khara and Dushana summoned their ministers and said: “This ornament of the human race must be some king’s son. Nagas, demons, gods, men and saints of all sorts I have seen, conquered and slain; but in the whole of my life—mark me, my brethren all—I have never seen such beauty. Though he has disfigured my sister, so incomparable a hero is not worthy of death. At once put away and surrender your bride and return home alive, you and your brother. Declare to him this that I have said and quickly come back with his answer.” The heralds went and told Rama. He smiled to hear them and said: “I am a warrior by caste and am hunting this wood; wretches like you are the game that I am tracking. I am not dismayed at the sight of the enemy’s strength, but am ready to do combat with death himself. Though a man, I am the exterminator of the race of demons; and though a mere child, I am the protector of the saints and the destroyer of the wicked. If there is no strength in you, turn and go home; I will never turn my back upon the battle. If you have come up to fight, show now your cunning and dexterity; mercy to an enemy is the height of weakness.” The heralds immediately went and repeated all this; Khara and Dushana’s heart was on fire when they heard it.
The warriors came on with a rush, shouting “Seize him, seize him,” for they saw that he was alone; the demons closed round upon him, but he stood as the rising sun.
And at the sight of his majesty they could not discharge their arrows; the whole demon host became powerless. Khara and Dushana summoned their ministers and said: “This ornament of the human race must be some king’s son. Nagas, demons, gods, men and saints of all sorts I have seen, conquered and slain; but in the whole of my life—mark me, my brethren all—I have never seen such beauty. Though he has disfigured my sister, so incomparable a hero is not worthy of death. At once put away and surrender your bride and return home alive, you and your brother. Declare to him this that I have said and quickly come back with his answer.” The heralds went and told Rama. He smiled to hear them and said: “I am a warrior by caste and am hunting this wood; wretches like you are the game that I am tracking. I am not dismayed at the sight of the enemy’s strength, but am ready to do combat with death himself. Though a man, I am the exterminator of the race of demons; and though a mere child, I am the protector of the saints and the destroyer of the wicked. If there is no strength in you, turn and go home; I will never turn my back upon the battle. If you have come up to fight, show now your cunning and dexterity; mercy to an enemy is the height of weakness.” The heralds immediately went and repeated all this; Khara and Dushana’s heart was on fire when they heard it.
Their heart was on fire and they cried: “Rush upon him and seize him, ye mighty demon warriors, with your bows and arrows, clubs, pikes, spears, scimitars, maces and axes.” The Lord gave His bow one twang; in a moment, at the awful and terrible sound, the demons were deafened and dismayed; they had no sense left in them.
When they had recovered themselves they made a rush, for they knew the strength of their foe; and shafts and weapons of all kinds began to rain upon Rama. But Raghubir cleft them in twain, making them of no more account than so many sesame seeds, and then drawing the bowstring to his ear he let fly his own arrows.
Then the terrible arrows sped forth, hissing like many serpents. The holy Rama waxed wrath in battle; his arrows flew of exceeding sharpness. When they saw his shafts so keen, the demon leaders turned to flight; but the three brothers became furious: “Whoever runs from the field I will slay with my own hand; let him stay then and make up his mind to die.” Weapons of diverse kinds beat upon him from the front, and the Lord, perceiving that the foe was exceedingly furious, fitted an arrow to his bow. He let fly the huge bolts; the hideous demons were cut to pieces; bodies, heads, arms, hands and feet were scattered about all over the ground. The shrill arrows struck; like mountains the bodies fall. The leaders had their frames cut into a hundred pieces, yet they stood up again by power of magic. Many arms and heads flew through the air and headless trunks ran to and fro. Kites, crows and jackals made an awful and horrible wrangling.
When they had recovered themselves they made a rush, for they knew the strength of their foe; and shafts and weapons of all kinds began to rain upon Rama. But Raghubir cleft them in twain, making them of no more account than so many sesame seeds, and then drawing the bowstring to his ear he let fly his own arrows.
Then the terrible arrows sped forth, hissing like many serpents. The holy Rama waxed wrath in battle; his arrows flew of exceeding sharpness. When they saw his shafts so keen, the demon leaders turned to flight; but the three brothers became furious: “Whoever runs from the field I will slay with my own hand; let him stay then and make up his mind to die.” Weapons of diverse kinds beat upon him from the front, and the Lord, perceiving that the foe was exceedingly furious, fitted an arrow to his bow. He let fly the huge bolts; the hideous demons were cut to pieces; bodies, heads, arms, hands and feet were scattered about all over the ground. The shrill arrows struck; like mountains the bodies fall. The leaders had their frames cut into a hundred pieces, yet they stood up again by power of magic. Many arms and heads flew through the air and headless trunks ran to and fro. Kites, crows and jackals made an awful and horrible wrangling.
Lankâ-kând
Among gods, men and demons, serpents and birds, there is none who can withstand my servants; and Khara and Dushan were my own equals in strength; who can have killed them, unless it be God himself? If God has become incarnate in order to rejoice the saints and relieve earth of its burden, then if I go and fight against Him and lose my life by an arrow of the Lord’s, I shall escape further transmigration; prayer will not do for one like me of demon form; this is the plan upon which I am absolutely determined. If he is only some earthly king’s son, I shall conquer them both in battle and carry off the bride.” He mounted his chariot and went off alone to the spot where Maricha was living by the sea-shore. Hearken now, Uma, to the delectable account of the device that Rama invented.
Dohâ 19.
When Lakshman had gone into the wood to gather roots, fruits and herbs, the gentle and joyous god said with a smile to Janak’s daughter:
Chaupâi
“Hearken, most lovely and amiable of faithful wives, I am going to act a fantastic human part. Be you absorbed into fire until I have completed the destruction of the demons.” As soon as Rama had finished speaking, she pressed her lord’s feet to her heart and entered into the fire, leaving only an image of herself, of exactly the same appearance and the same amiable and gentle disposition. Lakshman did not know this mystery or that the god had taken any action. The Ten-headed approached Maricha and bowed his head, the selfish and contemptible wretch. When a mean creature bends, it is only to give more pain, like an elephant-goad, a bow, a snake, or a cat; the friendly speech of a churl is as portentous, Bhawani, as flowers that blossom out of season.
Among gods, men and demons, serpents and birds, there is none who can withstand my servants; and Khara and Dushan were my own equals in strength; who can have killed them, unless it be God himself? If God has become incarnate in order to rejoice the saints and relieve earth of its burden, then if I go and fight against Him and lose my life by an arrow of the Lord’s, I shall escape further transmigration; prayer will not do for one like me of demon form; this is the plan upon which I am absolutely determined. If he is only some earthly king’s son, I shall conquer them both in battle and carry off the bride.” He mounted his chariot and went off alone to the spot where Maricha was living by the sea-shore. Hearken now, Uma, to the delectable account of the device that Rama invented.
Dohâ 19.
When Lakshman had gone into the wood to gather roots, fruits and herbs, the gentle and joyous god said with a smile to Janak’s daughter:
Chaupâi
“Hearken, most lovely and amiable of faithful wives, I am going to act a fantastic human part. Be you absorbed into fire until I have completed the destruction of the demons.” As soon as Rama had finished speaking, she pressed her lord’s feet to her heart and entered into the fire, leaving only an image of herself, of exactly the same appearance and the same amiable and gentle disposition. Lakshman did not know this mystery or that the god had taken any action. The Ten-headed approached Maricha and bowed his head, the selfish and contemptible wretch. When a mean creature bends, it is only to give more pain, like an elephant-goad, a bow, a snake, or a cat; the friendly speech of a churl is as portentous, Bhawani, as flowers that blossom out of season.
Dohâ 20.
After doing him homage, Maricha respectfully enquired of him his business: “What is the cause, my son, that you have come so disturbed in mind and all alone?”
Chaupâi
Ravana put the whole matter before him and added presumptuously—the wretch—“Do you for the purpose of deception assume the form of a deer, and by this means, I shall be able to carry off the princess.” He replied: “Hearken, Ravan; though in form as a man, this is the lord of all animate and inanimate creation; there is no fighting against Him, my son; if he kills, you die, and if you live, it is He who gives you life. He is the prince Raghupati, who, when he went to protect the saint’s sacrifice, smote me with a pointless arrow, and in an instant I was driven a distance of a hundred leagues: it is not well to quarrel with him. Wherever I look, I see these two brothers, and my senses are utterly bewildered, like a fly fascinated by a spider. Even if he be only a man, my son, he is a tremendous hero, and opposition to him will do no good.
Dohâ 21.
But can he possibly be a man, who was strong enough to vanquish Taraki and Subahu, who broke Siva’s bow and slew Khara, Dushan and Trisira?
After doing him homage, Maricha respectfully enquired of him his business: “What is the cause, my son, that you have come so disturbed in mind and all alone?”
Chaupâi
Ravana put the whole matter before him and added presumptuously—the wretch—“Do you for the purpose of deception assume the form of a deer, and by this means, I shall be able to carry off the princess.” He replied: “Hearken, Ravan; though in form as a man, this is the lord of all animate and inanimate creation; there is no fighting against Him, my son; if he kills, you die, and if you live, it is He who gives you life. He is the prince Raghupati, who, when he went to protect the saint’s sacrifice, smote me with a pointless arrow, and in an instant I was driven a distance of a hundred leagues: it is not well to quarrel with him. Wherever I look, I see these two brothers, and my senses are utterly bewildered, like a fly fascinated by a spider. Even if he be only a man, my son, he is a tremendous hero, and opposition to him will do no good.
Dohâ 21.
But can he possibly be a man, who was strong enough to vanquish Taraki and Subahu, who broke Siva’s bow and slew Khara, Dushan and Trisira?
Chaupâi
“Consider the welfare of your family and go home.” When he heard this, he was furious and abused him soundly: “You fool, you take upon yourself to teach me, as if you were my master! Tell me where is there in the world any warrior my equal?” Maricha then thought to himself: “There are nine whom it is not good to make enemies: an armed man, an accomplice, a king, a man without principle, a rich man, a physician, a panegyrist, a poet, or any person of special ability.” Either way he saw he must die; but he reflected that Rama would be his sanctuary. So he answered: “You will be the death of me, poor wretch; for how can I escape when smitten by Raghupati’s shaft?” With these thoughts at heart, he accompanied Ravan, staunch in his devotion to Rama’s feet and with an exceeding gladness of heart that he would not show. “To-day I shall behold my best beloved.
Chhand 8.
My eyes will be rewarded with the sight of my best beloved, and I shall be happy. I shall imprint upon my soul the feet of the All-merciful with Sita too and his brother. Hari, the ocean of beatitude, whose very wrath confers salvation, who gives himself up entirely to the will of his worshippers, will with his own hands fit an arrow to the string and slay me.
“Consider the welfare of your family and go home.” When he heard this, he was furious and abused him soundly: “You fool, you take upon yourself to teach me, as if you were my master! Tell me where is there in the world any warrior my equal?” Maricha then thought to himself: “There are nine whom it is not good to make enemies: an armed man, an accomplice, a king, a man without principle, a rich man, a physician, a panegyrist, a poet, or any person of special ability.” Either way he saw he must die; but he reflected that Rama would be his sanctuary. So he answered: “You will be the death of me, poor wretch; for how can I escape when smitten by Raghupati’s shaft?” With these thoughts at heart, he accompanied Ravan, staunch in his devotion to Rama’s feet and with an exceeding gladness of heart that he would not show. “To-day I shall behold my best beloved.
Chhand 8.
My eyes will be rewarded with the sight of my best beloved, and I shall be happy. I shall imprint upon my soul the feet of the All-merciful with Sita too and his brother. Hari, the ocean of beatitude, whose very wrath confers salvation, who gives himself up entirely to the will of his worshippers, will with his own hands fit an arrow to the string and slay me.
Dohâ 22.
As he runs after me to seize me with his bow and arrows, I shall ever and again turn and get a sight of my lord: there is none else so blessed as I am.”
Chaupâi
When the Ten-headed drew near to the wood, Maricha took the form of a deer, so beautifully spotted as to defy description, with a body of gold.
As soon as he had slain the monster, Raghubir returned; the bow gleaming in his hand and the quiver by his side. When Sita heard the agonizing cry, she called to Lakshman in the greatest alarm: “Go in haste, your brother is in some sad strait.” Lakshman answered with a smile: “Hearken, mother; he, by the play of whose eyebrows the world is annihilated, cannot be imagined as having fallen into any difficulty.” But when Sita urged him with taunting words, Lakshman’s resolution—for such was Hari’s will—was shaken; he made over charge of everything to the forest and its gods, and went after the Rahu of the moon-like Ravan. When the Ten-headed saw the ground vacant he drew near in the guise of an anchorite. He, for fear of whom gods and demons trembled and could neither sleep by night nor eat food by day, even that Ravan, came looking this side and that, as furtively as a cur, bent on thieving. After he had turned his steps, Garur, to this vile course, not a particle of his majesty, or intellect, or strength of body was left in him. After repeating a variety of legends and moral sentiments, he had recourse to threats and blandishments. Said Sita, “Hearken, reverend Father; what you say is hateful to me.” Then Ravan showed himself in his proper form; and she was terror-stricken when he declared his name. But plucking up all her courage she said: “Wretch, stay as you are; my Lord is at hand. Like as a hare that would wed a lioness, so have you wooed your own destruction, O demon king.” On hearing this speech the Ten-headed was furious, though in his heart he delighted to adore her feet.
As he runs after me to seize me with his bow and arrows, I shall ever and again turn and get a sight of my lord: there is none else so blessed as I am.”
Chaupâi
When the Ten-headed drew near to the wood, Maricha took the form of a deer, so beautifully spotted as to defy description, with a body of gold.
As soon as he had slain the monster, Raghubir returned; the bow gleaming in his hand and the quiver by his side. When Sita heard the agonizing cry, she called to Lakshman in the greatest alarm: “Go in haste, your brother is in some sad strait.” Lakshman answered with a smile: “Hearken, mother; he, by the play of whose eyebrows the world is annihilated, cannot be imagined as having fallen into any difficulty.” But when Sita urged him with taunting words, Lakshman’s resolution—for such was Hari’s will—was shaken; he made over charge of everything to the forest and its gods, and went after the Rahu of the moon-like Ravan. When the Ten-headed saw the ground vacant he drew near in the guise of an anchorite. He, for fear of whom gods and demons trembled and could neither sleep by night nor eat food by day, even that Ravan, came looking this side and that, as furtively as a cur, bent on thieving. After he had turned his steps, Garur, to this vile course, not a particle of his majesty, or intellect, or strength of body was left in him. After repeating a variety of legends and moral sentiments, he had recourse to threats and blandishments. Said Sita, “Hearken, reverend Father; what you say is hateful to me.” Then Ravan showed himself in his proper form; and she was terror-stricken when he declared his name. But plucking up all her courage she said: “Wretch, stay as you are; my Lord is at hand. Like as a hare that would wed a lioness, so have you wooed your own destruction, O demon king.” On hearing this speech the Ten-headed was furious, though in his heart he delighted to adore her feet.
Ravan angrily seized her and seated her in his chariot. As he took his way through the air, he was so agitated with fear that he could scarcely drive.
“Ah! gallant Raghubir, sovereign of the universe, for what fault of mine have you forgotten mercy? Ah! reliever of distress, health-giving sanctuary, sun of the lotuses of the Raghu race. Ah! Lakshman! this is no fault of yours; I have reaped the fruit of the temper I showed.” Manifold were the lamentations that she uttered. “My affectionate and loving lord is far away; who will tell him of my calamity; that an ass is devouring the oblation intended for the gods!” At the sound of Sita’s woeful lament every created being, whether animate or inanimate, was made sad. The vulture-king, too, heard her piteous cry and recognized the wife of the glory of Ram’s line, whom the vile demon was carrying away, as it were the famous dun cow that had fallen into the hands of some savage. “Fear not, Sita my daughter, I will annihilate this monster.” The bird darted forth in its fury, like a thunderbolt launched against a mountain. “Stop, you villain, how dare you go on thus and take no heed of me.” Seeing him bearing down upon him like the angel of death, Ravan paused and considered: “Is it mount Mainaka, or the king of the birds? anyhow they both know my might, as also do their lords.” When he perceived that it was poor old Jatayu, he cried, “he shall leave his body at the shrine of my hands.” At this, the vulture rushed on in a fury, crying: “Hearken, Ravan, to my advice; surrender Janaki and go home in peace; if not, despite your many arms it will
“Ah! gallant Raghubir, sovereign of the universe, for what fault of mine have you forgotten mercy? Ah! reliever of distress, health-giving sanctuary, sun of the lotuses of the Raghu race. Ah! Lakshman! this is no fault of yours; I have reaped the fruit of the temper I showed.” Manifold were the lamentations that she uttered. “My affectionate and loving lord is far away; who will tell him of my calamity; that an ass is devouring the oblation intended for the gods!” At the sound of Sita’s woeful lament every created being, whether animate or inanimate, was made sad. The vulture-king, too, heard her piteous cry and recognized the wife of the glory of Ram’s line, whom the vile demon was carrying away, as it were the famous dun cow that had fallen into the hands of some savage. “Fear not, Sita my daughter, I will annihilate this monster.” The bird darted forth in its fury, like a thunderbolt launched against a mountain. “Stop, you villain, how dare you go on thus and take no heed of me.” Seeing him bearing down upon him like the angel of death, Ravan paused and considered: “Is it mount Mainaka, or the king of the birds? anyhow they both know my might, as also do their lords.” When he perceived that it was poor old Jatayu, he cried, “he shall leave his body at the shrine of my hands.” At this, the vulture rushed on in a fury, crying: “Hearken, Ravan, to my advice; surrender Janaki and go home in peace; if not, despite your many arms it will
The warrior demon gave no answer. Then the vulture rushed wildly on and clutched him by the hair and dragged him from his chariot so that he fell to the ground. Again, having sheltered Sita, the vulture turned and with his beak tore and rent his body. For nearly half an hour the demon was in a swoon, then gnashed his teeth with rage and drew his monstrous sword and cut off Jatayu’s wings. The bird fell to the ground, calling upon Rama, and doing marvellous feats of courage. Then Ravan again seated Sita in the chariot and drove off in haste in no little alarm. Sita was borne through the air lamenting, like a frightened fawn in the power of a huntsman. Seeing the monkeys sitting on the rocks, she cried out Hari’s name and dropped her scarf. In this manner he went off with Sita and put her down in the Asoka forest.
Though he tried every kind of threat and blandishment, the monster could not succeed, and at last after exhausting all his devices he left her under the Asoka tree. With Rama’s beauteous form impressed upon her heart, as he appeared when pursuing the mimic deer, Sita was incessantly invoking His name, “O Hari, Hari!”
Though he tried every kind of threat and blandishment, the monster could not succeed, and at last after exhausting all his devices he left her under the Asoka tree. With Rama’s beauteous form impressed upon her heart, as he appeared when pursuing the mimic deer, Sita was incessantly invoking His name, “O Hari, Hari!”
When Raghupati saw his brother coming, he was seized with a new and greater fear: “O brother, have you left Sita alone and come here against my order, though so many demons roam the forest? My mind misgives me that Sita is not at the hermitage.” Lakshman clasped his lotus feet and cried with folded hands: “Hearken, my lord, it is no fault of mine.” When he found the hermitage bereft of Sita, he was as agitated as any common man. “Alas! Janaki, my precious Sita, so beautiful and amiable, so divinely pious and devoted!” Lakshman did all he could to comfort him. As he went along, he questioned all the trees and flowers by the way: “O ye birds and deer, O ye swarms of bees, have you seen the fawn-eyed Sita? The wagtails, parrot, and pigeons; the deer and fish; swarming bees and clever cuckoos; the jasmine and pomegranate flowers; the lightning, the lotus, the autumn moon; the gliding serpent; the meshes of Varuna, the bow of Kamadeva; the swan, the elephant and the lion can now hear themselves praised; the cocoanut, the champa, and the plantain can now rejoice, without any doubt or misgiving at heart. Hearken, Janaki, now that you are away, they are all as glad as if they had gotten a kingdom. How can I endure this cruelty at your hands; why do you not at once disclose yourself, my beloved?” In this manner the Lord searched and lamented, like a fond lover distressed by separation. Rama, who has no wish unsatisfied, the perfection of bliss, the uncreated and the everlasting, acted the part of a man. Further on he saw the vulture-king lying, with his thoughts fixed on the prints of Rama’s feet.
The compassionate Raghubir laid his lotus hands upon his head. At the sight of Rama’s lovely face all his pain was forgotten,
and the vulture recovered himself and spoke as follows: “Hearken, Rama, remover of life’s troubles. My Lord, this is Ravan’s doing; he is the wretch who has carried off Janak’s daughter. He took her away, sire, to the south, crying as piteously as an osprey. I have kept alive, my Lord, only to see You; now, O most merciful, I would depart.” Said Rama: “Remain alive, father.” He smiled and answered: “He, by the repetition of whose name at the hour of death the vilest sinner, as the scriptures declare, attains salvation, has come in bodily form before my eyes; what need is there, sire, for me to live any longer?” Raghurati’s eyes filled with tears as he replied: “Father, it is your own good deeds that have saved you. There is nothing in the world beyond the reach of those who devote their soul to the good of others. When you pass out of the body, father, ascend to my sphere in heaven. What more can I give you? Your every wish is gratified.” Dropping the form of a vulture, he appeared in all the beauty of Hari, bedecked with jewels and in gorgeous yellow attire, with dark-hued body and four mighty arms, and with his eyes full of tears he chanted this hymn of praise:
and the vulture recovered himself and spoke as follows: “Hearken, Rama, remover of life’s troubles. My Lord, this is Ravan’s doing; he is the wretch who has carried off Janak’s daughter. He took her away, sire, to the south, crying as piteously as an osprey. I have kept alive, my Lord, only to see You; now, O most merciful, I would depart.” Said Rama: “Remain alive, father.” He smiled and answered: “He, by the repetition of whose name at the hour of death the vilest sinner, as the scriptures declare, attains salvation, has come in bodily form before my eyes; what need is there, sire, for me to live any longer?” Raghurati’s eyes filled with tears as he replied: “Father, it is your own good deeds that have saved you. There is nothing in the world beyond the reach of those who devote their soul to the good of others. When you pass out of the body, father, ascend to my sphere in heaven. What more can I give you? Your every wish is gratified.” Dropping the form of a vulture, he appeared in all the beauty of Hari, bedecked with jewels and in gorgeous yellow attire, with dark-hued body and four mighty arms, and with his eyes full of tears he chanted this hymn of praise:
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She stood before him with folded hands, and as she gazed upon the Lord her love waxed yet more vehement. “How can I hymn thy praises, seeing that I am of meanest descent and of dullest wit; the lowest of the low and a woman to boot; nay, among the lowest of women the one who is of all most ignorant, O sinless God?” Said Raghupati: “Hearken, lady, to my words: I recognize no kinsmanship save that of faith; neither lineage, family, religion, rank, wealth, power, connections, virtue, nor ability. A man without faith is of no more account than a cloud without water. I will explain to you the
nine kinds of faith; hearken attentively and lay them up in your mind. The first step in faith is communion with the saints; the second, a love for the legends relating to Me;
Dohâ 30.
The third, an incalculable step—devotion to the lotus feet of the guru; the fourth, singing My praises with a guileless purpose.
She stood before him with folded hands, and as she gazed upon the Lord her love waxed yet more vehement. “How can I hymn thy praises, seeing that I am of meanest descent and of dullest wit; the lowest of the low and a woman to boot; nay, among the lowest of women the one who is of all most ignorant, O sinless God?” Said Raghupati: “Hearken, lady, to my words: I recognize no kinsmanship save that of faith; neither lineage, family, religion, rank, wealth, power, connections, virtue, nor ability. A man without faith is of no more account than a cloud without water. I will explain to you the
nine kinds of faith; hearken attentively and lay them up in your mind. The first step in faith is communion with the saints; the second, a love for the legends relating to Me;
Dohâ 30.
The third, an incalculable step—devotion to the lotus feet of the guru; the fourth, singing My praises with a guileless purpose.
The fifth, as the Vedas have expounded, prayer and the repetition, with an assured confidence, of my mystic spells; the sixth, self-governance, kindness, detachment from the world and, in every action, a loving and persevering piety; the seventh, seeing the whole world full of me, and holding the saints in yet greater account than myself; the eighth, contentment with what one has, without ever a thought of spying out fault in others; the ninth, a guileless simplicity towards all, and a hearty confidence in me without either exultation or dejection. Verily, lady, whoever possesses any one of these, whether he be man or woman, rational or irrational, is my friend; and you have them all in the highest degree. The heavenly prize, which the greatest ascetics scarcely win, is to-day within your easy reach. The result of seeing me is something most marvellous; every creature at once attains its proper consummation. But, lady, have you any tidings of Janaki? Tell me, fair dame, all that you know.” “Go, Raghurâi, to the lake Pampâ; there make friends with Sugriva; he will tell you all. You know it already, my god Raghubir, yet have the patience to ask him.” After again and again bowing her head at the Lord’s feet, she lovingly repeated the whole story.
After repeating the whole story, as she gazed on Hari’s face and imprinted his lotus feet on her heart, she left her body in the sacrificial fire and became absorbed in Hari’s feet beyond return. O men, abandon all your religious observances, which are unrighteousness, and your many sects, which yield only sorrow, and with all confidence (says Tulsi Dâs) lovingly embrace the feet of Râma.
After repeating the whole story, as she gazed on Hari’s face and imprinted his lotus feet on her heart, she left her body in the sacrificial fire and became absorbed in Hari’s feet beyond return. O men, abandon all your religious observances, which are unrighteousness, and your many sects, which yield only sorrow, and with all confidence (says Tulsi Dâs) lovingly embrace the feet of Râma.
Dohâ 31.
He gave salvation to a woman of such low descent and so altogether born in sin as even this Savari was: foolish indeed are they who desire peace of mind after forgetting such a Lord.
When they had left this wood, they went on their way, Râma and his brother, two lions among men, of immeasurable strength. The Lord, like a bereaved lover, kept making lamentation and turning his discourse to many topics: “Observe, Lakshman, the beauty of the forest; whose heart is not moved to see it? The birds and deer, all accompanied by their mates, seem to laugh and jeer at me. When the deer see me and would scamper away, the does cry: ‘Have no fear, enjoy yourselves, for you are genuine deer, and it is only a golden deer that these people have come to look for.’ The female elephants, as they take aside their lords, seem to be giving me this caution: ‘The scriptures, however well studied, must be read over and over again; a king, however well served, is never to be depended upon; and a woman, like the scriptures and the king, though you cherish her in your bosom, is never thoroughly mastered.’ See, brother, how beautiful the spring is; yet to me, without my beloved, it is frightful.”
Dohâ 32.
He gave salvation to a woman of such low descent and so altogether born in sin as even this Savari was: foolish indeed are they who desire peace of mind after forgetting such a Lord.
When they had left this wood, they went on their way, Râma and his brother, two lions among men, of immeasurable strength. The Lord, like a bereaved lover, kept making lamentation and turning his discourse to many topics: “Observe, Lakshman, the beauty of the forest; whose heart is not moved to see it? The birds and deer, all accompanied by their mates, seem to laugh and jeer at me. When the deer see me and would scamper away, the does cry: ‘Have no fear, enjoy yourselves, for you are genuine deer, and it is only a golden deer that these people have come to look for.’ The female elephants, as they take aside their lords, seem to be giving me this caution: ‘The scriptures, however well studied, must be read over and over again; a king, however well served, is never to be depended upon; and a woman, like the scriptures and the king, though you cherish her in your bosom, is never thoroughly mastered.’ See, brother, how beautiful the spring is; yet to me, without my beloved, it is frightful.”
Dohâ 32.
Love, finding me tortured by separation, powerless and absolutely alone, has made a raid upon me with the bees and birds of the forest. His spy has seen me with only my brother, and on his report the amorous god has, as it were, resolutely encamped against me with his army.
As the saint listened to Baghupati's delightful discourse, his body quivered with emotion and his eyes filled with tears. “Tell me, is there any other lord, whose wont it is to be so kind and considerate to his servants? All, who will not abandon their errors, nor worship such a lord as this, are indeed dull and witless fools.” N&rad the sage reverentially enquired further: “Hearken, B&ma, versed in all wisdom; tell me, my lord Baghubir, lightener of earth's burdens, what are the marks of a saint?” “Listen, reverend Sir, and I will tell you what are the qualities of the saints, by virtue of which they hold me in their power. They have overcome the six disturbing influences; are sinless, passionless, and imperturbable; have no worldly goods, but live a life of chastity and contentedness; their wisdom is immeasurable; they are without desires and temperate in enjoyment; oceans of truth, inspired bards, practised in meditation; circumspect; void of pride and arrogance; persevering and eminently wise in the mystery of salvation;
As the saint listened to Baghupati's delightful discourse, his body quivered with emotion and his eyes filled with tears. “Tell me, is there any other lord, whose wont it is to be so kind and considerate to his servants? All, who will not abandon their errors, nor worship such a lord as this, are indeed dull and witless fools.” N&rad the sage reverentially enquired further: “Hearken, B&ma, versed in all wisdom; tell me, my lord Baghubir, lightener of earth's burdens, what are the marks of a saint?” “Listen, reverend Sir, and I will tell you what are the qualities of the saints, by virtue of which they hold me in their power. They have overcome the six disturbing influences; are sinless, passionless, and imperturbable; have no worldly goods, but live a life of chastity and contentedness; their wisdom is immeasurable; they are without desires and temperate in enjoyment; oceans of truth, inspired bards, practised in meditation; circumspect; void of pride and arrogance; persevering and eminently wise in the mystery of salvation;