Yet one mode of escape I will tell you, which by the help of heaven may avail. Uma's bridegroom will infallibly be such a one as I have described to you; but all the bad points that I have enumerated I find to exist in Siva. If a marriage with him can be brought about, every one will account his vices as virtues. Though Hari takes a serpent for his couch, the wise account it no fault in him; though fire and the sun devour anything they come across, no one therefore calls them blind; though its stream flows in one place pure and in another sullied, no one would call the Ganges impure. The powerful, my friend, are always faultless, like the sun, fire, or the Ganges.
Whoso is unmoved by lust, anger, pride or arrogance, and is without covetousness, excitement, partiality or malice, without fraud, hypocrisy or heretical delusion, dwell in his heart, Raghuraya. They who are all men’s friends, and are friendly to all; to whom pleasure and pain, praise and abuse are alike; who are careful to say what is both true and kind; who, whether sleeping or waking, place themselves under Your protection and have no other way of salvation but You; in their heart, Rama, abide. They who look upon another man’s wife as their own mother, and another man’s wealth as the deadliest poison, who rejoice to see a neighbour’s prosperity and are grieved for his misfortunes; and to whom You, O Rama, are dear as their own life; be their heart your auspicious abode.
Whoso is unmoved by lust, anger, pride or arrogance, and is without covetousness, excitement, partiality or malice, without fraud, hypocrisy or heretical delusion, dwell in his heart, Raghuraya. They who are all men’s friends, and are friendly to all; to whom pleasure and pain, praise and abuse are alike; who are careful to say what is both true and kind; who, whether sleeping or waking, place themselves under Your protection and have no other way of salvation but You; in their heart, Rama, abide. They who look upon another man’s wife as their own mother, and another man’s wealth as the deadliest poison, who rejoice to see a neighbour’s prosperity and are grieved for his misfortunes; and to whom You, O Rama, are dear as their own life; be their heart your auspicious abode.
The huge trees and tangled creepers are as it were the diverse pavilions that he has spread; the plantains and stately palms his pennons and standards, that none but the stoutest could see without amazement; the many kinds of different flowering shrubs are his warriors, arrayed in all their various kinds of panoply; the magnificent forest-trees, that stand here and there, are the separate encampments of warrior chiefs; the murmuring cuckoos are his infuriated elephants, and the herons his bulls, camels and mules; the peacocks, chakors and parrots are his war horses, the pigeons and swans his Arab steeds; the partridges and quails his foot soldiers; but there is no describing the whole of Love's host. The mountains and rocks are his chariots, the waterfalls his kettle-drums, the châtaks the bards that sing his praises, the garrulous bees are his trumpets and clarions, and the three kinds of wind his scouts. With an army complete in all its four branches, he goes about and exhorts every one. O Lakshman, they who can see Love's battle-array and stand firm, they are men of mark in the world. His greatest strength lies in woman; any one who can escape her is a mighty champion indeed.
Dohâ 33.
Brother, there are three evils of surpassing strength, love, anger, and greed: in an instant they upset the souls of the wisest philosopher. The weapons of greed are desire and pride; of love nothing but woman; while anger's weapon is harsh speech; so thoughtful sages have declared.
Dohâ 33.
Brother, there are three evils of surpassing strength, love, anger, and greed: in an instant they upset the souls of the wisest philosopher. The weapons of greed are desire and pride; of love nothing but woman; while anger's weapon is harsh speech; so thoughtful sages have declared.
Chaupâi
O Umâ, Râma is without attributes, the lord of all animate and inanimate creation, and knows all secrets; yet he exhibited all the distress of a lover no less than the detachment and steadfastness of a philosopher. Anger, love, greed, pride, delusion, all are dissipated by the grace of Râma, and the only man superior to all this jugglery is he to whom the great conjuror has shown favour. I tell You, Umâ, what is my conclusion; the worship of Hari is real and all the world is a dream.
The Lord went on from there to the shore of the deep and beautiful lake called Pampâ; its water as clear as the soul of the saints; with charming flights of steps on each of its four sides; where beasts of different kinds came as they listed, to drink of the flood, like crowds of beggars at a good man's gate.
Dohâ 34.
Under its cover of dense lotus-leaves the water was as difficult to distinguish as is the unembodied supreme spirit under the veil of delusive phenomena. The happy fish were all in placid repose at the bottom of the deep pool, like the days of the righteous that are passed in peace.
Chaupâi
Lotuses of many colours displayed their flowers; there was a buzzing of garrulous bees, both honey-makers and humble bees; while swans and waterfowl were so noisy, you would think they had recognized the Lord and were telling His praises. The geese and cranes and other birds were so numerous that only seeing would be believing, no words could describe them. The delightful voice of so many beautiful birds seemed as an invitation to the wayfarers. The saints had built themselves a house near the lake with magnificent forest-trees all around, the champa, the walsari, the kadamb and tamala, the patala, the kathal, the dhak and the mango. Every tree had put forth its new leaves and flowers and was resonant with swarms of bees. A delightful air, soft, cool and fragrant, was ever in delicious motion, and the cooing of the cuckoos was so pleasant to hear that a saint's meditation would be broken by it.
O Umâ, Râma is without attributes, the lord of all animate and inanimate creation, and knows all secrets; yet he exhibited all the distress of a lover no less than the detachment and steadfastness of a philosopher. Anger, love, greed, pride, delusion, all are dissipated by the grace of Râma, and the only man superior to all this jugglery is he to whom the great conjuror has shown favour. I tell You, Umâ, what is my conclusion; the worship of Hari is real and all the world is a dream.
The Lord went on from there to the shore of the deep and beautiful lake called Pampâ; its water as clear as the soul of the saints; with charming flights of steps on each of its four sides; where beasts of different kinds came as they listed, to drink of the flood, like crowds of beggars at a good man's gate.
Dohâ 34.
Under its cover of dense lotus-leaves the water was as difficult to distinguish as is the unembodied supreme spirit under the veil of delusive phenomena. The happy fish were all in placid repose at the bottom of the deep pool, like the days of the righteous that are passed in peace.
Chaupâi
Lotuses of many colours displayed their flowers; there was a buzzing of garrulous bees, both honey-makers and humble bees; while swans and waterfowl were so noisy, you would think they had recognized the Lord and were telling His praises. The geese and cranes and other birds were so numerous that only seeing would be believing, no words could describe them. The delightful voice of so many beautiful birds seemed as an invitation to the wayfarers. The saints had built themselves a house near the lake with magnificent forest-trees all around, the champa, the walsari, the kadamb and tamala, the patala, the kathal, the dhak and the mango. Every tree had put forth its new leaves and flowers and was resonant with swarms of bees. A delightful air, soft, cool and fragrant, was ever in delicious motion, and the cooing of the cuckoos was so pleasant to hear that a saint's meditation would be broken by it.
Dohâ 35.
The trees laden with fruit bowed low to the ground; like a generous soul whom every increase of fortune renders only more humble than before.
Chaupâi.
When Râma saw this most beautiful lake, he bathed in it with great delight and then with His brother sat down in the shade of the magnificent trees. There all the gods and saints came once more to hymn his praises and then returned each to his own home. The All-merciful rested in supreme content and addressed his brother in edifying discourse. When Nârad saw the Lord God thus sorrowing for the loss of His beloved, his soul was much disturbed. “In submission to my curse Râma endures all this weight of woe. I must go and visit so noble a lord, for I may never have such an opportunity again.” Having thus reflected, Nârad with His lute in his hand approached the spot where the lord was sitting at ease. In dulcet tones he sang his acts, affectionately dwelling upon them in all detail. As he prostrated himself, Râma took and lifted him up, and again and again clasped him to His bosom and asked him of his welfare and seated him by His side. Then Lakshman reverently laved his feet.
Dohâ 36.
Perceiving that His lord was well pleased, Nârad made much supplication and clasping His lotus hands addressed him in these words:
The trees laden with fruit bowed low to the ground; like a generous soul whom every increase of fortune renders only more humble than before.
Chaupâi.
When Râma saw this most beautiful lake, he bathed in it with great delight and then with His brother sat down in the shade of the magnificent trees. There all the gods and saints came once more to hymn his praises and then returned each to his own home. The All-merciful rested in supreme content and addressed his brother in edifying discourse. When Nârad saw the Lord God thus sorrowing for the loss of His beloved, his soul was much disturbed. “In submission to my curse Râma endures all this weight of woe. I must go and visit so noble a lord, for I may never have such an opportunity again.” Having thus reflected, Nârad with His lute in his hand approached the spot where the lord was sitting at ease. In dulcet tones he sang his acts, affectionately dwelling upon them in all detail. As he prostrated himself, Râma took and lifted him up, and again and again clasped him to His bosom and asked him of his welfare and seated him by His side. Then Lakshman reverently laved his feet.
Dohâ 36.
Perceiving that His lord was well pleased, Nârad made much supplication and clasping His lotus hands addressed him in these words:
Dull indeed is the man, who worships not Sankara, the Lord of Gauri, the foe of Tripura, the giver of salvation, the all-merciful, the remover of sorrow, and the redeemer of the suppliant; who delights in the praises of Raghupati, and is always devoted to Rama's feet.
Beautiful as the jasmine or the lotus, of surpassing strength, storehouses of wisdom, all glorious and accomplished bowmen, hymned by the Vedas, benefactors of cows and Br&hmans, may they who appeared in the form of mortal men as the two noble sons of Baghu, the champions of true religion, the wayfarers intent on their search for Sita, may they grant us faith.
Blessed are the pious souls, who ever imbibe the nectar of holy Bima's name; nectar, the product of no ocean, but of Brahm himself, the utter exterminator of all the impurities of this sinful age, the imperishable, the quintessence of the beauty of blessed Sambhu’s moonlike face, the ever glorious, the remedy for all the diseases of life, the exquisitely sweet, the life of blessed J&naki.
Râma again proceeded on his way and drew near to the mountain Rishyamûka. There Sugrîva dwelt with his ministers, who, seeing them approach in all their immeasurable strength, was exceedingly alarmed and cried: “Hearken, Hanumân; take the form of a young Brâhman student and go and see who these two heroes are, of such remarkable strength and beauty, and when you have ascertained make some sign by which I may know also. If that wretch Bâli has sent them, I must leave the hill and flee at once.” The monkey assumed the form of a Brâhman and went to the place; there bowed his head and thus questioned them: “Who are you two knights of warrior mien, who roam this wood, one dark of hue, the other fair? The ground is rough for your soft feet to tread. What is the reason, my masters, that you visit this forest? Your body is too delicate and exquisitely beautiful to be exposed to the intolerable sun and wind of these wild regions. Who are you? A Person of the Trinity; or the two great gods Nara and Nârâyana?
Beautiful as the jasmine or the lotus, of surpassing strength, storehouses of wisdom, all glorious and accomplished bowmen, hymned by the Vedas, benefactors of cows and Br&hmans, may they who appeared in the form of mortal men as the two noble sons of Baghu, the champions of true religion, the wayfarers intent on their search for Sita, may they grant us faith.
Blessed are the pious souls, who ever imbibe the nectar of holy Bima's name; nectar, the product of no ocean, but of Brahm himself, the utter exterminator of all the impurities of this sinful age, the imperishable, the quintessence of the beauty of blessed Sambhu’s moonlike face, the ever glorious, the remedy for all the diseases of life, the exquisitely sweet, the life of blessed J&naki.
Râma again proceeded on his way and drew near to the mountain Rishyamûka. There Sugrîva dwelt with his ministers, who, seeing them approach in all their immeasurable strength, was exceedingly alarmed and cried: “Hearken, Hanumân; take the form of a young Brâhman student and go and see who these two heroes are, of such remarkable strength and beauty, and when you have ascertained make some sign by which I may know also. If that wretch Bâli has sent them, I must leave the hill and flee at once.” The monkey assumed the form of a Brâhman and went to the place; there bowed his head and thus questioned them: “Who are you two knights of warrior mien, who roam this wood, one dark of hue, the other fair? The ground is rough for your soft feet to tread. What is the reason, my masters, that you visit this forest? Your body is too delicate and exquisitely beautiful to be exposed to the intolerable sun and wind of these wild regions. Who are you? A Person of the Trinity; or the two great gods Nara and Nârâyana?
Dohâ 1.
Or has the Lord of all the spheres become incarnate in your human form for the good of the world, to bridge the ocean of existence and relieve earth of its burdens?”
Chaupâî.
“We are the sons of Dasarath, the king of Kosala, and have come into the forest in obedience to our father’s command; Râma, the name of one brother, and Lakshman of the other. With us was my young and beautiful bride, the daughter of the king of Videha. But some demon here has stolen her away; and it is she, O Brâhman, whom we are trying to find. We have told you our affairs, tell us now your own story.” He recognized his lord and fell and clasped his feet with a joy, Umâ, beyond all description. His body thrilled with emotion and all words failed his tongue, as he gazed upon the fashion of their ravishing disguise. At last he collected himself and burst forth into a hymn of praise with great joy of heart, for he had found his lord. “I asked, sire, in my ignorance; but why should you ask, as though you were a mere man? Under the influence of your delusive power I wandered in error, and therefore I did not at once recognize my Lord.
Dohâ 2.
In the first place I was a bewildered dullard, ignorant and perverse of soul, and then my gracious Lord God himself led me astray.
Or has the Lord of all the spheres become incarnate in your human form for the good of the world, to bridge the ocean of existence and relieve earth of its burdens?”
Chaupâî.
“We are the sons of Dasarath, the king of Kosala, and have come into the forest in obedience to our father’s command; Râma, the name of one brother, and Lakshman of the other. With us was my young and beautiful bride, the daughter of the king of Videha. But some demon here has stolen her away; and it is she, O Brâhman, whom we are trying to find. We have told you our affairs, tell us now your own story.” He recognized his lord and fell and clasped his feet with a joy, Umâ, beyond all description. His body thrilled with emotion and all words failed his tongue, as he gazed upon the fashion of their ravishing disguise. At last he collected himself and burst forth into a hymn of praise with great joy of heart, for he had found his lord. “I asked, sire, in my ignorance; but why should you ask, as though you were a mere man? Under the influence of your delusive power I wandered in error, and therefore I did not at once recognize my Lord.
Dohâ 2.
In the first place I was a bewildered dullard, ignorant and perverse of soul, and then my gracious Lord God himself led me astray.
Chaupâî
Although, sire, my faults are many, yet a servant cannot be above his master. All created things are first fettered by Your delusive power and then again set free by your grace. Therefore I make my cry to Raghubîr, and know no other saving mode of prayer. As a servant has confidence in his master, or a child in its mother, so all dwell secure under the protection of the Lord.” So saying, he fell in much agitation at his feet, and the love that filled his soul showed itself in every part of his body. Then Raghupati raised him up and took him to his bosom, while his own eyes were flooded with tears of joy. “Hearken, O monkey; do not account yourself vile; you are second to Lakshman only in my affection; every one says that I have no respect of persons; any servant is Beloved of me, and has a rank in heaven second to none.
Dohâ 3.
For he, Hanumân, is second to none who never wavers in this faith, that he is the servant of the Lord God who is manifested in creation.”
Chaupâî
When the Son of the Wind (i.e., Hanumân) saw his Lord so gracious, he rejoiced at heart, and every anxiety was at an end. “The king of the monkeys, we, lives on this rock, Sugriva by name, a servant of Yours. In return for his submission you should make friends with him and set his mind at rest. He will have Sita tracked; for he will despatch millions of monkeys in every direction.” In this manner he told them all the particulars and took them both with him and gave them stools to sit upon. When Sugriva saw Râma, he thought it a great blessing to have been born. He reverentially advanced to meet him and bowed his head at his feet; and Raghunâth and his brother returned his courtesy. The monkey’s mind was occupied with this thought: “If God would only give me such allies!”
Although, sire, my faults are many, yet a servant cannot be above his master. All created things are first fettered by Your delusive power and then again set free by your grace. Therefore I make my cry to Raghubîr, and know no other saving mode of prayer. As a servant has confidence in his master, or a child in its mother, so all dwell secure under the protection of the Lord.” So saying, he fell in much agitation at his feet, and the love that filled his soul showed itself in every part of his body. Then Raghupati raised him up and took him to his bosom, while his own eyes were flooded with tears of joy. “Hearken, O monkey; do not account yourself vile; you are second to Lakshman only in my affection; every one says that I have no respect of persons; any servant is Beloved of me, and has a rank in heaven second to none.
Dohâ 3.
For he, Hanumân, is second to none who never wavers in this faith, that he is the servant of the Lord God who is manifested in creation.”
Chaupâî
When the Son of the Wind (i.e., Hanumân) saw his Lord so gracious, he rejoiced at heart, and every anxiety was at an end. “The king of the monkeys, we, lives on this rock, Sugriva by name, a servant of Yours. In return for his submission you should make friends with him and set his mind at rest. He will have Sita tracked; for he will despatch millions of monkeys in every direction.” In this manner he told them all the particulars and took them both with him and gave them stools to sit upon. When Sugriva saw Râma, he thought it a great blessing to have been born. He reverentially advanced to meet him and bowed his head at his feet; and Raghunâth and his brother returned his courtesy. The monkey’s mind was occupied with this thought: “If God would only give me such allies!”
Dohâ 4.
Hanumân then explained the circumstances of both sides; a holy fire was made a witness, and a firm alliance concluded.
Chaupâi
When the alliance had been concluded, nothing was kept in reserve; Râma and Lakshman told all their adventures. Sugriva’s eyes were full of tears as he replied—“The daughter of the king of Mithilâ will be recovered. One day when I was sitting here with my ministers deep in thought, I saw some one flying through the air, with a woman in his power, who was weeping piteously and crying ‘Râma, Râma, O my Râma!’ When she saw me, she dropped her scarf.” Râma at once asked for it; he gave it him; he pressed the scarf to his bosom in the deepest distress. Said Sugriva: “Hearken, Raghubir; be not so distressed, take courage. I will do all in my power to serve you and recover Janaki.”
Dohâ 5.
The All-merciful and Almighty rejoiced to hear his friend’s speech. “Tell me, Sugriva, the reason why you are living in this forest.”
Chaupâi
Hanumân then explained the circumstances of both sides; a holy fire was made a witness, and a firm alliance concluded.
Chaupâi
When the alliance had been concluded, nothing was kept in reserve; Râma and Lakshman told all their adventures. Sugriva’s eyes were full of tears as he replied—“The daughter of the king of Mithilâ will be recovered. One day when I was sitting here with my ministers deep in thought, I saw some one flying through the air, with a woman in his power, who was weeping piteously and crying ‘Râma, Râma, O my Râma!’ When she saw me, she dropped her scarf.” Râma at once asked for it; he gave it him; he pressed the scarf to his bosom in the deepest distress. Said Sugriva: “Hearken, Raghubir; be not so distressed, take courage. I will do all in my power to serve you and recover Janaki.”
Dohâ 5.
The All-merciful and Almighty rejoiced to hear his friend’s speech. “Tell me, Sugriva, the reason why you are living in this forest.”
Chaupâi
“My lord, Bâli and I are two brothers; our mutual love was past all telling. The son of Maya, Mâyivi by name, came to our town. In the middle of the night he shouted at the city-gate. Bâli endures no enemy to set him at defiance and sallied forth. Seeing this he fled. Now I too accompanied my brother, and when he had gone into one of the caves of the mountain, Bâli said to me: ‘Wait for me a fortnight, and if I do not come then, conclude that I have been killed.’ I stayed there a whole month, Kharâri; a tremendous stream of blood then flowed out; I made sure that Bâli had been defeated and that the enemy would come and kill me too. I therefore closed the mouth of the cave with a rock and fled away. When the ministers of state saw the city, without a master, they forced the government upon me, whether I would or no. When Bâli, who had slain the foe, came home and saw me, he was greatly set against me and gave me a severe beating, as he would an enemy, and took from me everything that I had, together with my wife. For fear of him, O merciful Raghubir, I wander forlorn all over the world. The curse prevents him from coming here, and yet I am ill at ease in mind.” When the friend of the suppliant heard of his servant’s troubles, his two mighty arms were uplifted with a convulsive motion.
Dohâ 6.
“Hearken, Sugriva; I will slay Bâli with a single arrow; though he take refuge with Brahma even, or Rudra, he shall not escape with his life.”
Chaupâi
They, who are not distressed at the sight of a friend’s distress, are guilty of grievous sin. They, who do not think it the most natural thing possible to regard as a mere grain of sand their own mountain-like troubles, while a friend’s trouble, though really no bigger than a grain of sand, seems to them as weighty, are—
in a knot on his head, and his eyes inflamed as they were when he fitted the arrow to his bow-string. Again and again as he gazed upon him, he laid his soul at his feet and accounted his life blessed: for he recognized his Lord. Though his heart was full of affection, the words of his mouth were harsh, as he looked towards Râma and said: “You have become incarnate, sire, for the advancement of religion, and yet you take my life, as a huntsman would that of a wild beast. I forsooth am an enemy and Sugriva a friend; yet for what fault have you killed me, my lord?”
“Hearken, wretch; a younger brother’s wife, a sister, a daughter-in-law and an unwedded maid are all alike: whoever looks upon one of them with an evil eye may be slain without any sin. Fool, in your extravagant pride you paid no heed to your wife’s warning. You knew that he had taken refuge under the might of my arm, and yet in your wicked pride you wished to kill him.”
“Hearken, Sugriva; I will slay Bâli with a single arrow; though he take refuge with Brahma even, or Rudra, he shall not escape with his life.”
Chaupâi
They, who are not distressed at the sight of a friend’s distress, are guilty of grievous sin. They, who do not think it the most natural thing possible to regard as a mere grain of sand their own mountain-like troubles, while a friend’s trouble, though really no bigger than a grain of sand, seems to them as weighty, are—
in a knot on his head, and his eyes inflamed as they were when he fitted the arrow to his bow-string. Again and again as he gazed upon him, he laid his soul at his feet and accounted his life blessed: for he recognized his Lord. Though his heart was full of affection, the words of his mouth were harsh, as he looked towards Râma and said: “You have become incarnate, sire, for the advancement of religion, and yet you take my life, as a huntsman would that of a wild beast. I forsooth am an enemy and Sugriva a friend; yet for what fault have you killed me, my lord?”
“Hearken, wretch; a younger brother’s wife, a sister, a daughter-in-law and an unwedded maid are all alike: whoever looks upon one of them with an evil eye may be slain without any sin. Fool, in your extravagant pride you paid no heed to your wife’s warning. You knew that he had taken refuge under the might of my arm, and yet in your wicked pride you wished to kill him.”
At times a strong wind disperses the clouds in all directions, like the birth of a bad son, who destroys all the pious practices of his family.
Now the rains are over and the season of autumn has returned; see, Lakshman, how exquisitely beautiful everything is. The whole earth is covered with the flowering kâns grass, as though the rains had exposed its old age. The rising of Canopus has dried up the water on the roads, as greed is dried up by contentment. The surface of every river and lake is as pure and bright as the soul of the saints, devoid of all vanity and delusion; drop by drop their depths are diminished, as the enlightened gradually lose all notions of self. The wagtails know the autumn season and come out once more, like virtuous deeds in an auspicious time. There is neither mud nor dust; the earth is as brilliant as the administration of a king who is well versed in state policy. The fish are distressed by the shrinking of the water, like improvident men of family by the loss of money. The unclouded sky shines as bright as a worshipper of Hari who has discarded every other patron. Here and there is a slight autumn shower, like the faith of one who is not yet fully persuaded.
Now the rains are over and the season of autumn has returned; see, Lakshman, how exquisitely beautiful everything is. The whole earth is covered with the flowering kâns grass, as though the rains had exposed its old age. The rising of Canopus has dried up the water on the roads, as greed is dried up by contentment. The surface of every river and lake is as pure and bright as the soul of the saints, devoid of all vanity and delusion; drop by drop their depths are diminished, as the enlightened gradually lose all notions of self. The wagtails know the autumn season and come out once more, like virtuous deeds in an auspicious time. There is neither mud nor dust; the earth is as brilliant as the administration of a king who is well versed in state policy. The fish are distressed by the shrinking of the water, like improvident men of family by the loss of money. The unclouded sky shines as bright as a worshipper of Hari who has discarded every other patron. Here and there is a slight autumn shower, like the faith of one who is not yet fully persuaded.
Kings and ascetics, merchants and mendicants, leave the city and go their way with joy, like men in any of the four stages of life, who cease to labour when they have once attained to faith in Hari.
Where the water is deep, the fish are as glad as men who have taken refuge with Hari and have not a single trouble. The lakes, with their flowering lotuses, are as beautiful as the immaterial Supreme Spirit when clothed with a material form. The garrulous bees make a wonderful buzzing, and the birds a charming concert of diverse sounds; but the chakwâ is as sad of soul to see the night as a bad man at the sight of another’s prosperity. The châtak cries out from excess of thirst, like a rebel against Mahâdev, who knows no rest. The moon by night subdues the autumnal heat of the sun, as the sight of a saint expels sin. Flocks of partridges fix their gaze upon the moon, as Hari’s worshippers look only to Hari. Mosquitoes and gadflies are driven away by the terrors of winter, as a family is destroyed by the sin of persecuting Brâhmans.
Under the influence of the autumn, earth is rid of its insect swarms, as a man who has found a good teacher is relieved from all doubt and error.
Where the water is deep, the fish are as glad as men who have taken refuge with Hari and have not a single trouble. The lakes, with their flowering lotuses, are as beautiful as the immaterial Supreme Spirit when clothed with a material form. The garrulous bees make a wonderful buzzing, and the birds a charming concert of diverse sounds; but the chakwâ is as sad of soul to see the night as a bad man at the sight of another’s prosperity. The châtak cries out from excess of thirst, like a rebel against Mahâdev, who knows no rest. The moon by night subdues the autumnal heat of the sun, as the sight of a saint expels sin. Flocks of partridges fix their gaze upon the moon, as Hari’s worshippers look only to Hari. Mosquitoes and gadflies are driven away by the terrors of winter, as a family is destroyed by the sin of persecuting Brâhmans.
Under the influence of the autumn, earth is rid of its insect swarms, as a man who has found a good teacher is relieved from all doubt and error.
The rains are over and the clear season has come, but I have had no news, brother, of Sîtâ. If I could only once anyhow get tidings of her, I would in an instant recover her out of the hands of even Death himself. Wherever she may be, if only she still lives, brother, I would make an effort to rescue her. Sugriva has forgotten all about me, now that he has got back his kingdom and treasure, his city and his queen. Fool that he is, I will to-morrow slay him with the selfsame arrow with which I slew Bâli. He, by whose favour pride and delusion are dissipated, could never even dream of being angry. Only enlightened saints can understand these actions of his, who have a hearty devotion to the feet of Raghubîr. Lakshman believed his lord was angry, and strung his bow and took his arrows in his hands.
Then the all-merciful Raghupati instructed his brother, saying: “Frighten our friend Sugriva and bring him here.”
Now the Son of the Wind also had thought to himself, “Sugriva has forgotten all about Râma.” So he went near and bowed his head at his feet and reminded him of the four modes of making war. As Sugriva listened, he became much alarmed: “Sensual pleasures have robbed me of all my understanding. Now, O Hanumân, despatch a multitude of spies, legions of monkeys, in every direction, and tell them that any one who is not back in a fortnight shall meet his death at my hands.” Hanumân then summoned envoys, and showed them all special honour, making use of threats, blandishments and motives of policy. They all bowed their heads at his feet and set forth. At that very time Lakshman entered the city. Seeing him to be angry, the monkeys all ran away.
Then the all-merciful Raghupati instructed his brother, saying: “Frighten our friend Sugriva and bring him here.”
Now the Son of the Wind also had thought to himself, “Sugriva has forgotten all about Râma.” So he went near and bowed his head at his feet and reminded him of the four modes of making war. As Sugriva listened, he became much alarmed: “Sensual pleasures have robbed me of all my understanding. Now, O Hanumân, despatch a multitude of spies, legions of monkeys, in every direction, and tell them that any one who is not back in a fortnight shall meet his death at my hands.” Hanumân then summoned envoys, and showed them all special honour, making use of threats, blandishments and motives of policy. They all bowed their heads at his feet and set forth. At that very time Lakshman entered the city. Seeing him to be angry, the monkeys all ran away.
He twanged his bow and cried, “I will burn the city to ashes.” Then came Bâli’s son, seeing the distress of the people,
and bowed his head at his feet and made humble petition, till Lakshman assured him he had nought to fear. When the monkey king heard tell of Lakshman's wrath, he was terribly alarmed: “Hearken, Hanumân; take Târâ with you and with suppliant prayers appease the prince.” Hanumân went with Târâ and fell at his feet, and after hymning his lord's praises, respectfully conducted him to the palace and bathed his feet and seated him on a couch. The monkey king also bowed his head at his feet, but Lakshman took him by the hand and embraced him. “There is nothing, my lord, so intoxicating as pleasure; in a single moment it infatuates even the soul of a saint.” On hearing this humble speech, Lakshman was glad and said everything to reassure him, while Hanumân told him all that had been done and how a multitude of spies had already started.
O Lord of the Raghus, there is no other desire in my soul—I speak the truth, and you know all my inmost thoughts—grant me, O Raghunath, a vehement faith, and make my heart clean of lust and every other sin.
I reverence the home of immeasurable strength, with his body resembling a mountain of gold; the fire that consumed the demons as it were the trees of a forest; the first name in the list of the truly wise; the storehouse of all good qualities; the monkey chief; Raghupati’s noble messenger, the Son of the Wind.
and bowed his head at his feet and made humble petition, till Lakshman assured him he had nought to fear. When the monkey king heard tell of Lakshman's wrath, he was terribly alarmed: “Hearken, Hanumân; take Târâ with you and with suppliant prayers appease the prince.” Hanumân went with Târâ and fell at his feet, and after hymning his lord's praises, respectfully conducted him to the palace and bathed his feet and seated him on a couch. The monkey king also bowed his head at his feet, but Lakshman took him by the hand and embraced him. “There is nothing, my lord, so intoxicating as pleasure; in a single moment it infatuates even the soul of a saint.” On hearing this humble speech, Lakshman was glad and said everything to reassure him, while Hanumân told him all that had been done and how a multitude of spies had already started.
O Lord of the Raghus, there is no other desire in my soul—I speak the truth, and you know all my inmost thoughts—grant me, O Raghunath, a vehement faith, and make my heart clean of lust and every other sin.
I reverence the home of immeasurable strength, with his body resembling a mountain of gold; the fire that consumed the demons as it were the trees of a forest; the first name in the list of the truly wise; the storehouse of all good qualities; the monkey chief; Raghupati’s noble messenger, the Son of the Wind.
Chaupai
On hearing Jambavan speak so cheerfully, Hanuman was greatly rejoiced at heart. “Wait for me here, my friends, however great your discomfort, with only roots, herbs, and fruits for your food, till I return after seeing Sita; the task is one I am most pleased to undertake.” So saying, he bowed his head to them all and went forth with joy, having the image of Raghunath impressed upon his heart. There was a majestic rock by the seashore; he lightly sprang on to the top of it; then, again and again invoking Raghubir, the Son of the Wind leaped with all his might. The mountain on which he had planted his foot sank down immediately into the depths of hell. Like Rama’s own unerring shaft, so sped Hanuman on his way. Ocean had regard for Rama’s envoy and told Mainaka to ease his toil.
Dohâ
But Hanuman merely touched him with his hand, then bowed and said, “I can stop nowhere till I have done Rama’s business.”
Chaupai
The gods saw Hanuman on his way and wished to make special trial of his strength and sagacity. So they sent the mother of the serpent-race, Surasa by name, who came and cried, “To-day the gods have provided me a meal.” On hearing these words, the Son of the Wind replied, “When I have performed Rama’s commission and have come back, and have given my lord the news about Sita, then I will put myself into your mouth: I tell you the truth, mother, only let me go now.” But, however much he tried, she would not let him go, till at last he said, “You cannot get me into your mouth.” She opened her jaws a league wide; the monkey made his body twice that size. Then she stretched her mouth sixteen leagues. Hanuman at once became thirty-two. However much Surasa expanded her jaws, the monkey made his frame twice as large again. When she had made her mouth a hundred leagues wide, he reduced himself to a very minute form and went into her mouth and came out again; then bowed and asked permission to proceed. “The purpose for which the gods sent me, namely, to make trial of your wisdom and strength, I have now accomplished.
On hearing Jambavan speak so cheerfully, Hanuman was greatly rejoiced at heart. “Wait for me here, my friends, however great your discomfort, with only roots, herbs, and fruits for your food, till I return after seeing Sita; the task is one I am most pleased to undertake.” So saying, he bowed his head to them all and went forth with joy, having the image of Raghunath impressed upon his heart. There was a majestic rock by the seashore; he lightly sprang on to the top of it; then, again and again invoking Raghubir, the Son of the Wind leaped with all his might. The mountain on which he had planted his foot sank down immediately into the depths of hell. Like Rama’s own unerring shaft, so sped Hanuman on his way. Ocean had regard for Rama’s envoy and told Mainaka to ease his toil.
Dohâ
But Hanuman merely touched him with his hand, then bowed and said, “I can stop nowhere till I have done Rama’s business.”
Chaupai
The gods saw Hanuman on his way and wished to make special trial of his strength and sagacity. So they sent the mother of the serpent-race, Surasa by name, who came and cried, “To-day the gods have provided me a meal.” On hearing these words, the Son of the Wind replied, “When I have performed Rama’s commission and have come back, and have given my lord the news about Sita, then I will put myself into your mouth: I tell you the truth, mother, only let me go now.” But, however much he tried, she would not let him go, till at last he said, “You cannot get me into your mouth.” She opened her jaws a league wide; the monkey made his body twice that size. Then she stretched her mouth sixteen leagues. Hanuman at once became thirty-two. However much Surasa expanded her jaws, the monkey made his frame twice as large again. When she had made her mouth a hundred leagues wide, he reduced himself to a very minute form and went into her mouth and came out again; then bowed and asked permission to proceed. “The purpose for which the gods sent me, namely, to make trial of your wisdom and strength, I have now accomplished.
Dohâ
Your wisdom and strength are perfect; you will do all that Rama requires of you.” She then gave him her blessing and departed, and Hanuman went on his way rejoicing.
Chaupai
A female demon dwelt in the ocean, who by magic caught the birds of the air. All living creatures that fly in the air, as they look down upon the water, cast a shadow upon it; and she was able to catch the shadow, so that they could not fly away; and in this manner she always had birds to eat. She played this same trick on Hanuman; but the monkey at once saw through her craft and slew her, hero as he was, and all undismayed crossed over to the opposite shore. Arriving there, he marked the beauty of the wood, with the bees buzzing in their search for honey, the diverse trees all resplendent with simultaneous flower and fruit, and multitudes of birds and deer delightful to behold. Seeing a huge rock further on, he fearlessly sprang on to the top of it. But, indeed, this was not at all the monkey’s own strength, but the gift of the Lord, who devours even Death himself. Mounted on the height, he surveyed Lanka, a magnificent fortress that defies description, with the deep sea on all four sides around its golden walls of dazzling splendour.
Your wisdom and strength are perfect; you will do all that Rama requires of you.” She then gave him her blessing and departed, and Hanuman went on his way rejoicing.
Chaupai
A female demon dwelt in the ocean, who by magic caught the birds of the air. All living creatures that fly in the air, as they look down upon the water, cast a shadow upon it; and she was able to catch the shadow, so that they could not fly away; and in this manner she always had birds to eat. She played this same trick on Hanuman; but the monkey at once saw through her craft and slew her, hero as he was, and all undismayed crossed over to the opposite shore. Arriving there, he marked the beauty of the wood, with the bees buzzing in their search for honey, the diverse trees all resplendent with simultaneous flower and fruit, and multitudes of birds and deer delightful to behold. Seeing a huge rock further on, he fearlessly sprang on to the top of it. But, indeed, this was not at all the monkey’s own strength, but the gift of the Lord, who devours even Death himself. Mounted on the height, he surveyed Lanka, a magnificent fortress that defies description, with the deep sea on all four sides around its golden walls of dazzling splendour.
Chhand 1.
After securing the dresses and ornaments, the bears and monkeys clothed themselves with them and appeared before Râma. The king of Kosala laughed again and again to see the monkeys in their motley attire. As he looked upon them all, he was moved with pity, and said in gracious phrase:—“It is by your assistance that I have killed Ravan and thus secured the throne for Vibhishan. Now return all of you to your several homes; remember me and fear no one.” On hearing these words the monkeys were overcome with affection, and all with clasped hands thus reverently addressed him:—“What you say, my lord, is all to your honour; but we are confused on hearing such words. Knowing the low estate of us monkeys, you gave us a leader; you, O Raghunath, are the sovereign of the universe. When we hear our lord’s words we die of shame: is it possible for a gnat to assist the mighty Garur?” The monkeys were so charmed as they gazed on Râma’s face that in the depth of their devotion they had no desire for their own home.
After securing the dresses and ornaments, the bears and monkeys clothed themselves with them and appeared before Râma. The king of Kosala laughed again and again to see the monkeys in their motley attire. As he looked upon them all, he was moved with pity, and said in gracious phrase:—“It is by your assistance that I have killed Ravan and thus secured the throne for Vibhishan. Now return all of you to your several homes; remember me and fear no one.” On hearing these words the monkeys were overcome with affection, and all with clasped hands thus reverently addressed him:—“What you say, my lord, is all to your honour; but we are confused on hearing such words. Knowing the low estate of us monkeys, you gave us a leader; you, O Raghunath, are the sovereign of the universe. When we hear our lord’s words we die of shame: is it possible for a gnat to assist the mighty Garur?” The monkeys were so charmed as they gazed on Râma’s face that in the depth of their devotion they had no desire for their own home.
One day the Guru called me and instructed me at length in the principles of morality: “The reward, my son, for serving Siva is a stedfast faith in Râma. Siva and Brahma both worship Râma; why speak then of miserable man? Do you hope to secure happiness, you luckless wight, by persecuting him whose feet even Siva and Brahma adore?” When I heard the Guru speak of Siva as a worshipper of Hari, my heart, Garur, was all on fire. Being such a low-born churl, after receiving education I became like a snake that has been fed on milk. Arrogant, perverse, ill-starred and ill-bred, I worried my Guru day and night. But he was too tender-hearted to be angry and still continued his wise admonitions. The very person from whom a churl obtains promotion is the first for him to destroy. Hearken, friend; smoke is produced by fire, and yet when promoted to cloudship it puts the fire out. Dust while it lies on the road is held in contempt and submits to be trodden under foot of every one. If the wind carries it aloft, it first darkens that and then gets into the king’s eyes or sullies his crown. Hearken, Garur, and thus understand my parable; sensible people have no dealings with the mean. The wisest of the poets have declared this maxim: it is good neither to quarrel with a churl nor to be friends with him; never have anything to do with him at all. Sir, let him alone, like a dog. Churl as I was, with a heart full of falsehood and perversity, I paid no heed to the Guru’s friendly admonition.
Dohâ 103
One day I was in a temple of Siva saying His rosary when the Guru came in, and in my conceit I did not rise to salute him. He was too gentle to say anything, neither did he feel the slightest atom of resentment, but the grievous sin of slighting a spiritual teacher was more than Siva could tolerate.
Chaupâi
A heavenly voice proceeded from the shrine: “You miserable, conceited churl, though your Guru shows no resentment, being so tender-hearted and of such sublime intelligence, yet I must pronounce a curse upon you, you wretch; I cannot endure such a breach of morality. If I were not to punish you for your wickedness, my scriptural ordinance would be violated. Villains who bear malice against their Guru are cast for a million ages into the most awful abyss of hell; then they take birth in the brute creation and suffer affliction in a myriad successive existences. As for you, you guilty wretch, whose soul reeks with impurity, since you kept your seat, as it were some unwieldy boa-constrictor, you shall become a snake; enter into the hollow of some huge forest tree and there remain, vilest of the vile, in the form of the vilest of creatures.”
Dohâ 104
“Alas! alas!” cried the Guru, as he heard Siva’s terrible curse, and seeing me all in a tremble, a profound compassion moved his soul. Devoutly prostrating himself in Siva’s presence, with his hands clasped and his voice choked with emotion as he reflected on my awful fate, he uttered this prayer:
One day I was in a temple of Siva saying His rosary when the Guru came in, and in my conceit I did not rise to salute him. He was too gentle to say anything, neither did he feel the slightest atom of resentment, but the grievous sin of slighting a spiritual teacher was more than Siva could tolerate.
Chaupâi
A heavenly voice proceeded from the shrine: “You miserable, conceited churl, though your Guru shows no resentment, being so tender-hearted and of such sublime intelligence, yet I must pronounce a curse upon you, you wretch; I cannot endure such a breach of morality. If I were not to punish you for your wickedness, my scriptural ordinance would be violated. Villains who bear malice against their Guru are cast for a million ages into the most awful abyss of hell; then they take birth in the brute creation and suffer affliction in a myriad successive existences. As for you, you guilty wretch, whose soul reeks with impurity, since you kept your seat, as it were some unwieldy boa-constrictor, you shall become a snake; enter into the hollow of some huge forest tree and there remain, vilest of the vile, in the form of the vilest of creatures.”
Dohâ 104
“Alas! alas!” cried the Guru, as he heard Siva’s terrible curse, and seeing me all in a tremble, a profound compassion moved his soul. Devoutly prostrating himself in Siva’s presence, with his hands clasped and his voice choked with emotion as he reflected on my awful fate, he uttered this prayer:
Chhand Bhujanga-prayât
I adore the Lord of lords; the embodiment of salvation; the omnipresent and all-pervading Supreme Spirit; the image of the Veda. I worship the absolute; the unqualified; the unconditioned; the unwishful; who dwelleth in the heavens and who has the heaven for His soul. I bow before the formless germ of the mystic incantation Om; the transcendental; the lord that is beyond all speech, understanding, or faculty of the senses; the Himalayan king, terrible and the death of tyrant Death; and yet the all-merciful; the grace-abounding refuge of the world. Rugged and stern as the Snowy Mountains, yet radiant with the beauty of a myriad Loves; with the bright waters of the Ganges springing from Thy head, with the crescent moon gleaming on Thy brow and snakes on thy neck, with tremulous ear-rings and large eyes and shaggy brows, with benignant face and deep-stained throat, O all-merciful, robed in a tiger’s skin, with a necklet of skulls, I worship thee, the universal Lord, even Sankara, whom I love. I adore thee, the vehement, the exalted, the intrepid, the supreme lord; the indivisible, the unbegotten, whose glory is that of a myriad suns; tearing up by the root every kind of trouble with the trident in Thy hand; Bhavâni’s lord, accessible only by meditation. Unchangeable and ever-blessed Purari, consummator of earth’s cycles, constant bestower of blessings on the pious, sum of all knowledge and felicity, dispeller of delusion. Conqueror of Love, have mercy, O my lord, have mercy. So long as they worship not the lotus feet of Uma’s lord, neither in this world nor in the next is there any happiness for men, nor peace, nor cessation of misery; O my lord, clothed about with all the elements, have mercy. I know nothing of meditation, or prayer, or ritual, but at all times and in all
I adore the Lord of lords; the embodiment of salvation; the omnipresent and all-pervading Supreme Spirit; the image of the Veda. I worship the absolute; the unqualified; the unconditioned; the unwishful; who dwelleth in the heavens and who has the heaven for His soul. I bow before the formless germ of the mystic incantation Om; the transcendental; the lord that is beyond all speech, understanding, or faculty of the senses; the Himalayan king, terrible and the death of tyrant Death; and yet the all-merciful; the grace-abounding refuge of the world. Rugged and stern as the Snowy Mountains, yet radiant with the beauty of a myriad Loves; with the bright waters of the Ganges springing from Thy head, with the crescent moon gleaming on Thy brow and snakes on thy neck, with tremulous ear-rings and large eyes and shaggy brows, with benignant face and deep-stained throat, O all-merciful, robed in a tiger’s skin, with a necklet of skulls, I worship thee, the universal Lord, even Sankara, whom I love. I adore thee, the vehement, the exalted, the intrepid, the supreme lord; the indivisible, the unbegotten, whose glory is that of a myriad suns; tearing up by the root every kind of trouble with the trident in Thy hand; Bhavâni’s lord, accessible only by meditation. Unchangeable and ever-blessed Purari, consummator of earth’s cycles, constant bestower of blessings on the pious, sum of all knowledge and felicity, dispeller of delusion. Conqueror of Love, have mercy, O my lord, have mercy. So long as they worship not the lotus feet of Uma’s lord, neither in this world nor in the next is there any happiness for men, nor peace, nor cessation of misery; O my lord, clothed about with all the elements, have mercy. I know nothing of meditation, or prayer, or ritual, but at all times and in all