Then went Himavant most lovingly to escort them, till with many words of consolation Mahadeva bid him return.
They came speedily to the palace, called all the hills and lakes, entreated them courteously with words and gifts, and allowed them to depart. They proceeded each to his own realm, and Sambhu arrived at Kailasa. How shall I tell its delights when thus occupied by Sambhu and Bhavani, the father and mother of the world, and their attendants? They began to indulge in sport and dalliance, and every day was some new pleasure. Thus a length of time was passed and the six-headed child (Kartikeya) was born, who vanquished in battle the demon Taraka. His birth is sung by all the sacred books, and his deeds are known throughout the world.
All the World knows the story of the birth and the glory of Mahadeva’s
six-headed son;
And this is the cause why so briefly I pause on the generous deeds he hath
done.
Man or maid, who shall tell or sing true and well how Siva took Uma to
wife,
Shall be happily wed, and, with blessings bestead, live at ease all the days
of his life.
The amorous doings of Girija and her beloved are an ocean-like depth that not even the Veda can sound; how then can an ignorant clown such as Tulsi Das succeed in describing them?
They came speedily to the palace, called all the hills and lakes, entreated them courteously with words and gifts, and allowed them to depart. They proceeded each to his own realm, and Sambhu arrived at Kailasa. How shall I tell its delights when thus occupied by Sambhu and Bhavani, the father and mother of the world, and their attendants? They began to indulge in sport and dalliance, and every day was some new pleasure. Thus a length of time was passed and the six-headed child (Kartikeya) was born, who vanquished in battle the demon Taraka. His birth is sung by all the sacred books, and his deeds are known throughout the world.
All the World knows the story of the birth and the glory of Mahadeva’s
six-headed son;
And this is the cause why so briefly I pause on the generous deeds he hath
done.
Man or maid, who shall tell or sing true and well how Siva took Uma to
wife,
Shall be happily wed, and, with blessings bestead, live at ease all the days
of his life.
The amorous doings of Girija and her beloved are an ocean-like depth that not even the Veda can sound; how then can an ignorant clown such as Tulsi Das succeed in describing them?
When the Bharadvaja had heard all this pleasant and delectable history of Sambhu’s doings, he was delighted and longed to hear yet more. With overflowing eyes and every limb thrilling, he was so mastered by love that his tongue could not utter a word. On seeing his condition the great sage was pleased: “Blessed is thy birth, to whom Gauri’s lord is dear as life. He who loves not Siva’s lotus feet can never dream of pleasing Rama; a guileless love for Siva’s feet is the surest sign of faith in Rama. For who is so faithful to Rama as Siva, who for no fault thus left his wife Sati and made a vow, the pledge of unswerving fidelity? And whom does Rama hold more dear than Siva?
I have begun by telling you of Siva’s deeds, knowing well your secret, that you are a true servant of Rama, without any variableness.
I understand your character and disposition; listen therefore while I proceed to recount Rama’s adventures. I cannot say how glad I am at this meeting with you to-day. Though Rama’s deeds are beyond measure, and not a myriad serpent kings could tell them all, yet I repeat the tale as it has been revealed, after fixing my thoughts on the god with bow in hand, who is the lord of the queen of speech. For Sarasvati is as it were but a puppet, and Rama the manager who plays the hidden strings. When he finds a true believer, he graciously sets her to dance in the courtyard of the poet’s fancy. To him, the merciful Raghunath, I bow before commencing the recital of his glory. Of all mountains the most beautiful was Kailas, since Siva and Uma had made it their home:
I have begun by telling you of Siva’s deeds, knowing well your secret, that you are a true servant of Rama, without any variableness.
I understand your character and disposition; listen therefore while I proceed to recount Rama’s adventures. I cannot say how glad I am at this meeting with you to-day. Though Rama’s deeds are beyond measure, and not a myriad serpent kings could tell them all, yet I repeat the tale as it has been revealed, after fixing my thoughts on the god with bow in hand, who is the lord of the queen of speech. For Sarasvati is as it were but a puppet, and Rama the manager who plays the hidden strings. When he finds a true believer, he graciously sets her to dance in the courtyard of the poet’s fancy. To him, the merciful Raghunath, I bow before commencing the recital of his glory. Of all mountains the most beautiful was Kailas, since Siva and Uma had made it their home:
Saints, hermits, ascetics, gods, kinnara, sages, and all pious souls came there to dwell and adore Mahadeva, the root of all good.
But enemies of Hari and Hara, who had no love for virtue, could never even in a dream find their way to the place. On this mountain was an enormous banyan tree, which no time nor seasons could rob of its beauty; ever stirred by soft, cool, fragrant breezes and a shade from the hottest sun; the Vilap tree famous in sacred song as Mahadeva’s favourite haunt. Once on a time the Lord had gone under it, and in an excess of delight spread with his own hands his tiger-skin on the ground and there sat at ease: his body as fair in hue as the jasmine or the moon, his arms of great length, a hermit’s cloth wrapped about his loins, his feet like lotus blossoms, and his toenails like gleams of light to dispel the darkness of faithful souls; his face more splendid than the moon in autumn: and his decorations serpents and streaks of ashes.
With his twisted coils of hair for a crown; with the Ganges springing from his head; with full-orbed eyes like the lotus, and with the crescent moon on his brow; the dark-throated god shone forth in all his brilliancy.
So sat the enemy of Love, as it were Quietism embodied. Then Parvati, who is the great mother Bhavani, approached, seeing her time. In recognition of her love he received her most courteously and enthroned her on his left side. Joyously she sat beside him and recalled her former life; and reckoning on his augmented attachment she spoke, being fain to hear the salutary tale: “O Lord of the world, my lord Purari, Your greatness is known throughout all three worlds; things moving or motionless, serpents, men, and gods, all do homage to Your lotus feet.
But enemies of Hari and Hara, who had no love for virtue, could never even in a dream find their way to the place. On this mountain was an enormous banyan tree, which no time nor seasons could rob of its beauty; ever stirred by soft, cool, fragrant breezes and a shade from the hottest sun; the Vilap tree famous in sacred song as Mahadeva’s favourite haunt. Once on a time the Lord had gone under it, and in an excess of delight spread with his own hands his tiger-skin on the ground and there sat at ease: his body as fair in hue as the jasmine or the moon, his arms of great length, a hermit’s cloth wrapped about his loins, his feet like lotus blossoms, and his toenails like gleams of light to dispel the darkness of faithful souls; his face more splendid than the moon in autumn: and his decorations serpents and streaks of ashes.
With his twisted coils of hair for a crown; with the Ganges springing from his head; with full-orbed eyes like the lotus, and with the crescent moon on his brow; the dark-throated god shone forth in all his brilliancy.
So sat the enemy of Love, as it were Quietism embodied. Then Parvati, who is the great mother Bhavani, approached, seeing her time. In recognition of her love he received her most courteously and enthroned her on his left side. Joyously she sat beside him and recalled her former life; and reckoning on his augmented attachment she spoke, being fain to hear the salutary tale: “O Lord of the world, my lord Purari, Your greatness is known throughout all three worlds; things moving or motionless, serpents, men, and gods, all do homage to Your lotus feet.
You are the Lord of all power and of all knowledge; the Centre of art and science; the great storehouse of meditation, of Wisdom, and of asceticism; and Your name is as the tree of life to the afflicted.
If, O blissful Being, I have found favour in Your sight, and you know me to be your own devoted slave, then, my Lord, disperse my ignorance by reciting to me the story of Rama. How can he who dwells beneath the tree of paradise know aught of sorrow that is born of want? Consider, O moon-crowned god, and relieve my mind of this perplexity. The saints, who preach salvation, declare that Rama is the uncreated god; Seshnag, Sarasvati, the Veda, the Puranas, all sing his praises; You too, night and day, great conqueror of Love, reverently repeat His name. Is this Rama the son of the King of Avadh, or some other uncreated, passionless, invisible Being?
Dohâ 116
If a king’s son, and so distressed by the loss of his wife, then how the Supreme God? When I compare his acts that I see with the eulogies that I hear, my mind is completely distracted.
Instruct me, my lord, with regard to Him who is the passionless, all-pervading, omnipresent god. Be not wrath at my ignorance, but take steps to remove it. In the wood, though I was too awe-stricken to tell You, I beheld the majesty of Rama, yet my mind was so dull that I did not understand, and I reaped a just reward. Again to-day I am in doubt, and with clasped hands I beg of You to compassionate me: be not angry nor say you have been taught already; the past is past; my infatuation is gone, and I have a hearty longing to hear the sacred story of Rama’s virtuous deeds. Declare it, O glory of the serpent king, great Lord of heaven.
If, O blissful Being, I have found favour in Your sight, and you know me to be your own devoted slave, then, my Lord, disperse my ignorance by reciting to me the story of Rama. How can he who dwells beneath the tree of paradise know aught of sorrow that is born of want? Consider, O moon-crowned god, and relieve my mind of this perplexity. The saints, who preach salvation, declare that Rama is the uncreated god; Seshnag, Sarasvati, the Veda, the Puranas, all sing his praises; You too, night and day, great conqueror of Love, reverently repeat His name. Is this Rama the son of the King of Avadh, or some other uncreated, passionless, invisible Being?
Dohâ 116
If a king’s son, and so distressed by the loss of his wife, then how the Supreme God? When I compare his acts that I see with the eulogies that I hear, my mind is completely distracted.
Instruct me, my lord, with regard to Him who is the passionless, all-pervading, omnipresent god. Be not wrath at my ignorance, but take steps to remove it. In the wood, though I was too awe-stricken to tell You, I beheld the majesty of Rama, yet my mind was so dull that I did not understand, and I reaped a just reward. Again to-day I am in doubt, and with clasped hands I beg of You to compassionate me: be not angry nor say you have been taught already; the past is past; my infatuation is gone, and I have a hearty longing to hear the sacred story of Rama’s virtuous deeds. Declare it, O glory of the serpent king, great Lord of heaven.
Dohâ 117
Laying my head in the dust, I worship Your feet, and with folded hands entreat You to tell me all Raghubar’s excellent glory, as extracted from scripture and philosophy.
Though a woman is not entitled to initiation, yet I am in a special degree your servant; further, the saints do not forbid mystic instruction to a woman in great distress, and it is in extreme distress that I call upon You, O heavenly king, for an account of Rama. First weigh well and declare to me the cause why the invisible Brahm assumed a visible body. Then, my Lord, tell me of his incarnation and his pretty actions when a child, and how He wedded Janaki, and for what fault he left his father’s kingdom, and what He did when living in the woods, and how He slew Ravan, and how He amused himself when he recovered the throne: tell me all about Him, most amiable Sankara.
Dohâ 118
Then tell me, gracious Lord, of His marvellous acts, and how with all his subjects the jewel of Raghu’s line proceeded to his own abode.
Next tell me, my Lord, what it all means; explaining to me in full detail what is the intelligence that so absorbs the wisest saints; what is faith, and wisdom, and supreme knowledge and detachment from the world. Tell me also, O Lord of purest understanding, the many other mysteries connected with Rama; and if there be anything which I have omitted to ask, be kind enough not to suppress it. You, as the Vedas say, are the great teacher of the three worlds; what can other poor creatures know? When Shiva heard Uma’s winning and guileless speech he was glad; the whole of Rama’s acts thronged in upon his soul, his eyes were bedewed with tears, and his very limbs thrilled with rapture: for the vision of Rama filled his heart, and his ecstatic joy was beyond measure.
Laying my head in the dust, I worship Your feet, and with folded hands entreat You to tell me all Raghubar’s excellent glory, as extracted from scripture and philosophy.
Though a woman is not entitled to initiation, yet I am in a special degree your servant; further, the saints do not forbid mystic instruction to a woman in great distress, and it is in extreme distress that I call upon You, O heavenly king, for an account of Rama. First weigh well and declare to me the cause why the invisible Brahm assumed a visible body. Then, my Lord, tell me of his incarnation and his pretty actions when a child, and how He wedded Janaki, and for what fault he left his father’s kingdom, and what He did when living in the woods, and how He slew Ravan, and how He amused himself when he recovered the throne: tell me all about Him, most amiable Sankara.
Dohâ 118
Then tell me, gracious Lord, of His marvellous acts, and how with all his subjects the jewel of Raghu’s line proceeded to his own abode.
Next tell me, my Lord, what it all means; explaining to me in full detail what is the intelligence that so absorbs the wisest saints; what is faith, and wisdom, and supreme knowledge and detachment from the world. Tell me also, O Lord of purest understanding, the many other mysteries connected with Rama; and if there be anything which I have omitted to ask, be kind enough not to suppress it. You, as the Vedas say, are the great teacher of the three worlds; what can other poor creatures know? When Shiva heard Uma’s winning and guileless speech he was glad; the whole of Rama’s acts thronged in upon his soul, his eyes were bedewed with tears, and his very limbs thrilled with rapture: for the vision of Rama filled his heart, and his ecstatic joy was beyond measure.
Dohâ 119
For a brief space Mahadeva was lost in contemplation; then recovered himself and began with great joy to tell the tale of Rama.
Not to distinguish between the false and the true is like mistaking a rope for a snake; while as a dream vanishes away on awakening, so is it with those who look well and make sure. I reverence the child Rama, most easy of access to all who repeat His name. Come to me, O home of bliss and bane of woe, as when Thou usedst to sport in Dasarath’s courtyard. After thus paying homage to Rama, Tripurari began his mellifluous recital. All blessings on Thee, O daughter of the mountain king, there is no such benefactor as Thou art. Thou hast asked for Rama’s history, as potent as the Ganges to sanctify the world; and it is on the world’s account that Thou hast asked, being thyself full of love for Rama’s feet.
Dohâ 120
By the blessing of Rama, O Parvati, not even in sleep can doubt, error, delusion, or distress enter into your mind; this I know well.
But you have so ordered your certainty as to benefit all who speak or hear. For the ears that hear not Rama’s name are mere snake-holes; the eyes that have not seen His true vision are like the false eyes in a peacock’s tail; the heads that have not bowed at the feet of Hari’s priest are of no more worth than bitter pumpkins. They whose heart is not inspired with faith in Hari are mere animated corpses; those who sing not His praises are like croaking frogs; and hard and impenetrable as a thunderbolt is their breast who hear his deeds and take no delight in them. Listen, O Girija, to the deeds of Rama, which are to gods a delight and to demons a delusion.
For a brief space Mahadeva was lost in contemplation; then recovered himself and began with great joy to tell the tale of Rama.
Not to distinguish between the false and the true is like mistaking a rope for a snake; while as a dream vanishes away on awakening, so is it with those who look well and make sure. I reverence the child Rama, most easy of access to all who repeat His name. Come to me, O home of bliss and bane of woe, as when Thou usedst to sport in Dasarath’s courtyard. After thus paying homage to Rama, Tripurari began his mellifluous recital. All blessings on Thee, O daughter of the mountain king, there is no such benefactor as Thou art. Thou hast asked for Rama’s history, as potent as the Ganges to sanctify the world; and it is on the world’s account that Thou hast asked, being thyself full of love for Rama’s feet.
Dohâ 120
By the blessing of Rama, O Parvati, not even in sleep can doubt, error, delusion, or distress enter into your mind; this I know well.
But you have so ordered your certainty as to benefit all who speak or hear. For the ears that hear not Rama’s name are mere snake-holes; the eyes that have not seen His true vision are like the false eyes in a peacock’s tail; the heads that have not bowed at the feet of Hari’s priest are of no more worth than bitter pumpkins. They whose heart is not inspired with faith in Hari are mere animated corpses; those who sing not His praises are like croaking frogs; and hard and impenetrable as a thunderbolt is their breast who hear his deeds and take no delight in them. Listen, O Girija, to the deeds of Rama, which are to gods a delight and to demons a delusion.
Dohâ 121
Who is the good man that will not listen to the story of Râma, which is like the heavenly cow, that fulfils every desire of the gods who tend it?
Chaupâi
The story of Râma is like a fair pair of cymbals to frighten away the birds of doubt, or like an axe at the root of the tree of sin; listen reverently, O daughter of the mountain king. How sweet is the name of Râma, and His ways and his deeds; His lives and his actions are declared by the scriptures to be beyond number. And as there is no end to Râma, so the legends about Him and his glory are endless: yet seeing the greatness of your love, I will attempt to tell them to the best of my ability and as the scriptures have revealed. Your enquiries, umâ, are most becoming and profitable, such as the saints approve, and I too am pleased to hear: but there was one thing I did not like, though you spoke under the influence of a delusion; for you said, Is there some other Râma whom the Vedas sing and whom sages love to contemplate?
Dohâ 122
This is what is said by the vile wretches whom the demon of delusion has in his clutch; heretics, who are the enemies of Hari and know no difference between truth and falsehood.
Who is the good man that will not listen to the story of Râma, which is like the heavenly cow, that fulfils every desire of the gods who tend it?
Chaupâi
The story of Râma is like a fair pair of cymbals to frighten away the birds of doubt, or like an axe at the root of the tree of sin; listen reverently, O daughter of the mountain king. How sweet is the name of Râma, and His ways and his deeds; His lives and his actions are declared by the scriptures to be beyond number. And as there is no end to Râma, so the legends about Him and his glory are endless: yet seeing the greatness of your love, I will attempt to tell them to the best of my ability and as the scriptures have revealed. Your enquiries, umâ, are most becoming and profitable, such as the saints approve, and I too am pleased to hear: but there was one thing I did not like, though you spoke under the influence of a delusion; for you said, Is there some other Râma whom the Vedas sing and whom sages love to contemplate?
Dohâ 122
This is what is said by the vile wretches whom the demon of delusion has in his clutch; heretics, who are the enemies of Hari and know no difference between truth and falsehood.
Chaupâi
Ignorant, unlearned and blind reprobates; the mirror of whose mind is clouded by a film of sensuality; lustful, treacherous and desperately perverse, who have never even in a dream attained to a vision of the true faith. They utter doctrines repugnant to the Veda, with no understanding of loss or gain; their glass is dim, their eyes are nought; how then can such hapless wights see the beauty of Râma? Unable to distinguish between the material and immaterial, they jabber many lying words, and under Hari’s delusive influence go utterly astray in the world; for whom no words are too strong. Windy, devilish, drunken, they can utter nothing to the purpose, and are so intoxicated with a strong delusion that no one should give ear to their ravings.
Sarathâ 10
Being thus assured in your heart, discard all doubt and fall in adoration at Râma’s feet. Listen, O daughter of the mountain king, and the sun of my words shall disperse all the mists from your soul.
Chaupâi
There is no difference between the material and the immaterial; so declare saints and sages, the Veda and the Purânas. The formless, invisible and uncreated Immaterial, out of love for the faithful, becomes materialized. How can this be? In the same way as water is crystallized into ice. But how can He be subject to sensual delusion, whose very name is like the sun to disperse the darkness of error? In Râma, who is the Supreme Being and the sun of the world, the night of delusion can have no part whatever; and in the Lord, who is himself true light, there can be no dawn of understanding; neither joy nor sorrow, knowledge nor ignorance; neither personal piety nor the sins of vanity and pride; but Râma is the omnipresent God, the blissful Lord of all, the ancient of days;
Ignorant, unlearned and blind reprobates; the mirror of whose mind is clouded by a film of sensuality; lustful, treacherous and desperately perverse, who have never even in a dream attained to a vision of the true faith. They utter doctrines repugnant to the Veda, with no understanding of loss or gain; their glass is dim, their eyes are nought; how then can such hapless wights see the beauty of Râma? Unable to distinguish between the material and immaterial, they jabber many lying words, and under Hari’s delusive influence go utterly astray in the world; for whom no words are too strong. Windy, devilish, drunken, they can utter nothing to the purpose, and are so intoxicated with a strong delusion that no one should give ear to their ravings.
Sarathâ 10
Being thus assured in your heart, discard all doubt and fall in adoration at Râma’s feet. Listen, O daughter of the mountain king, and the sun of my words shall disperse all the mists from your soul.
Chaupâi
There is no difference between the material and the immaterial; so declare saints and sages, the Veda and the Purânas. The formless, invisible and uncreated Immaterial, out of love for the faithful, becomes materialized. How can this be? In the same way as water is crystallized into ice. But how can He be subject to sensual delusion, whose very name is like the sun to disperse the darkness of error? In Râma, who is the Supreme Being and the sun of the world, the night of delusion can have no part whatever; and in the Lord, who is himself true light, there can be no dawn of understanding; neither joy nor sorrow, knowledge nor ignorance; neither personal piety nor the sins of vanity and pride; but Râma is the omnipresent God, the blissful Lord of all, the ancient of days;
Dohâ 123
The Great Spirit, the glorious fount of light; the Revealed, the Incomprehensible, the jewel of the family of Raghu, my own lord:” and so saying Siva bowed the head.
Chaupâi
“Fools do not perceive their own error, but senselessly attribute delusion to the God; like simple folk, who seeing a clouded sky say that the sun itself is dim, or who gaze at the moon through their fingers and fancy they see it doubled. O Uma, delusion affects Râma in the same way as smoke, or a cloud, or dust affects the brightness of the heavens. The five objects of sense, the organs of sense, the gods of sense, as well as the Soul, are all in their degree possessed of intelligence; but the great enlightener of them all is the eternal Râma, the Lord of Avadh. Whatever in the world is susceptible of enlightenment Râma enlightens; every delusion is subject to Him; in Him centre all knowledge and virtue; and by his truth the dulness of material creation shines bright as the Ideal, the senses contributing to the deception.
Dohâ 124
Though false as the gleam of a polished shell, or as a mirage caused by the sun’s rays, yet no one at any time, past, present, or future, can rid himself of the delusion.
Chaupâi
And such is the world in its connection with Hari: yet though unreal it can cause pain; in the same way as a man, who dreams that his head is cut off, is in pain till he awakes. None can declare his beginning or his end, though holy scripture has hymned Him as best it could. He moves without feet, He hears without ears, and works in manifold ways, yet without hands. Without mouth He enjoys all tastes, and without a voice is the aptest of speakers; He can see without eyes, touch without limbs, and without a nose catch every scent. His actions are thus in every way supernatural, and his greatness is utterly beyond description.
The Great Spirit, the glorious fount of light; the Revealed, the Incomprehensible, the jewel of the family of Raghu, my own lord:” and so saying Siva bowed the head.
Chaupâi
“Fools do not perceive their own error, but senselessly attribute delusion to the God; like simple folk, who seeing a clouded sky say that the sun itself is dim, or who gaze at the moon through their fingers and fancy they see it doubled. O Uma, delusion affects Râma in the same way as smoke, or a cloud, or dust affects the brightness of the heavens. The five objects of sense, the organs of sense, the gods of sense, as well as the Soul, are all in their degree possessed of intelligence; but the great enlightener of them all is the eternal Râma, the Lord of Avadh. Whatever in the world is susceptible of enlightenment Râma enlightens; every delusion is subject to Him; in Him centre all knowledge and virtue; and by his truth the dulness of material creation shines bright as the Ideal, the senses contributing to the deception.
Dohâ 124
Though false as the gleam of a polished shell, or as a mirage caused by the sun’s rays, yet no one at any time, past, present, or future, can rid himself of the delusion.
Chaupâi
And such is the world in its connection with Hari: yet though unreal it can cause pain; in the same way as a man, who dreams that his head is cut off, is in pain till he awakes. None can declare his beginning or his end, though holy scripture has hymned Him as best it could. He moves without feet, He hears without ears, and works in manifold ways, yet without hands. Without mouth He enjoys all tastes, and without a voice is the aptest of speakers; He can see without eyes, touch without limbs, and without a nose catch every scent. His actions are thus in every way supernatural, and his greatness is utterly beyond description.
Dohâ 125
He whom Scripture and Philosophy have thus sung, and whom the saints love to contemplate; even the Lord God; He is the son of Dasarath, the beneficent King of Kosala.
He whom Scripture and Philosophy have thus sung, and whom the saints love to contemplate; even the Lord God; He is the son of Dasarath, the beneficent King of Kosala.