By the power of His name I exalt to the regions of the blest any creature whom I see dying at Kasi; he is the sovereign of all creation, animate and inanimate, my Lord Raghubar, who reads all hearts. By repeating his name the most abandoned of sinners cancels the accumulated crimes of many previous existences; and by those who devoutly meditate upon Him the ocean of life is as easily crossed as a puddle in the road. Rama, O Bhavani, is the Supreme Spirit,
and the error to which you gave utterance on this point was most improper. Such doubt, when entertained in the heart, destroys knowledge, sobriety and every virtue.” On hearing Siva’s luminous exposition, the whole structure of heresy fell to pieces; her love and devotion to Ragupati grew strong and her sore incredulity passed away.
Dohâ 126.
Again and again clasping her lord’s lotus feet and suppliantly folding her hands, her whole soul overflowing with affection, Girija thus spoke and said:—
My grievous delusion, like the feverish heat of autumn, has yielded to the moon-like spell of Your voice. In Your compassion you have removed all my doubt, and I now understand the very Râmâ. By my Lord’s mercy my distress is all gone, and I am made glad by His favour. Now regarding me as your own immediate servant, though I am but a poor ignorant woman, if I have really found grace in your sight, reply to those my former questions. If Rama is the invisible and immortal God, without parts and passions, and whose temple is the heart, why did he take the form of a man? Declare and explain this to me.” On hearing Umâ’s modest speech, and perceiving her sincere desire to be instructed in Râma’s history,
and the error to which you gave utterance on this point was most improper. Such doubt, when entertained in the heart, destroys knowledge, sobriety and every virtue.” On hearing Siva’s luminous exposition, the whole structure of heresy fell to pieces; her love and devotion to Ragupati grew strong and her sore incredulity passed away.
Dohâ 126.
Again and again clasping her lord’s lotus feet and suppliantly folding her hands, her whole soul overflowing with affection, Girija thus spoke and said:—
My grievous delusion, like the feverish heat of autumn, has yielded to the moon-like spell of Your voice. In Your compassion you have removed all my doubt, and I now understand the very Râmâ. By my Lord’s mercy my distress is all gone, and I am made glad by His favour. Now regarding me as your own immediate servant, though I am but a poor ignorant woman, if I have really found grace in your sight, reply to those my former questions. If Rama is the invisible and immortal God, without parts and passions, and whose temple is the heart, why did he take the form of a man? Declare and explain this to me.” On hearing Umâ’s modest speech, and perceiving her sincere desire to be instructed in Râma’s history,
Dohâ 127.
The all-wise Sankara, the destroyer of Kâmadeva, was glad of heart, and with many words of praise was thus pleased to speak:—
“Listen, Bhavâni, while I recite in auspicious strains the Râmcharit-mânas, or pure lake of Râma’s deeds, as of old Bhusundi declared it in the hearing of Garur, the king of the birds. First I will relate the manner of their exalted converse, after which you shall hear of Râma’s incarnation and his all-glorious and sinless deeds. Hari’s virtues and names are infinite, and his history and his manifestations beyond number or measure; I tell them as best I can; listen, Umâ, with respect.
Listen, Girijâ, to the grateful tale of Hari’s great and holy acts, as they have been recorded in the scriptures. The cause of Hari’s incarnation is not to be dogmatically defined; for to my mind, Bhavâni, Râma is beyond the grasp of intellect, or soul, or speech; yet as saints and sages, the Veda and the Purânas, have partly and to the extent of their capacity explained the matter, so I, fair dame, will now declare to you the cause as I understand it. Whenever virtue decays and evil spirits, waxing strong in pride, work iniquity that cannot be told, to the confusion of Brâhmans, cows, gods and Earth itself, the compassionate Lord assumes some new bodily form; relieves the distress of the faithful;
The all-wise Sankara, the destroyer of Kâmadeva, was glad of heart, and with many words of praise was thus pleased to speak:—
“Listen, Bhavâni, while I recite in auspicious strains the Râmcharit-mânas, or pure lake of Râma’s deeds, as of old Bhusundi declared it in the hearing of Garur, the king of the birds. First I will relate the manner of their exalted converse, after which you shall hear of Râma’s incarnation and his all-glorious and sinless deeds. Hari’s virtues and names are infinite, and his history and his manifestations beyond number or measure; I tell them as best I can; listen, Umâ, with respect.
Listen, Girijâ, to the grateful tale of Hari’s great and holy acts, as they have been recorded in the scriptures. The cause of Hari’s incarnation is not to be dogmatically defined; for to my mind, Bhavâni, Râma is beyond the grasp of intellect, or soul, or speech; yet as saints and sages, the Veda and the Purânas, have partly and to the extent of their capacity explained the matter, so I, fair dame, will now declare to you the cause as I understand it. Whenever virtue decays and evil spirits, waxing strong in pride, work iniquity that cannot be told, to the confusion of Brâhmans, cows, gods and Earth itself, the compassionate Lord assumes some new bodily form; relieves the distress of the faithful;
Dohâ 128.
Destroys the evil spirits; reinstates the gods; maintains the way of salvation; and diffuses the brightness of His glory throughout the world. Such are the motives of Râma’s incarnations.
Singing His glory, the saints escape the waves of life, and it is for their sake only that the Compassionate assumes a body. The causes of Râma’s incarnations have been many and various, each more wonderful than the other. I will relate one or two of His previous births, if, Bhavâni, you are prepared to give me your devout attention. Hari had once two loving door-keepers, the famous Jaya and Bijaya: both brothers, in consequence of a Brahman’s curse, were born again in the form of the malignant demons Hiranyakasipu and Hiranyaksha, who became celebrated throughout the world as the tamers of the pride of the king of heaven. Incarnate as a Boar, he triumphed in battle over the first illustrious hero and destroyed him, and again in the Narsinh avatar slew the second: the fame of the faithful Prahlad is wide-spread.
Dohâ 129.
Then the evil spirits went and took birth as the bold and powerful warriors Kumbha-karn and Râvan, who, as all the world knows, subdued even the gods.
Though killed by the deity they did not attain to salvation, for the Brâhman had doomed them to three births. They then were once the cause why the cherisher of the faithful assumed a body, and at that time His parents Kasyapa and Aditi were incarnate as Dasarath and Kausalya of glorious memory. Thus it was that in that age of the world He descended from heaven and wrought saving deeds on earth. In another age, seeing the gods distressed and waging ineffectual battle with Jalandhar, Sambhu warred against him times without number, but could not subdue the valiant giant, for the exceeding virtue of his wife protected him against Purari’s every attack.
Destroys the evil spirits; reinstates the gods; maintains the way of salvation; and diffuses the brightness of His glory throughout the world. Such are the motives of Râma’s incarnations.
Singing His glory, the saints escape the waves of life, and it is for their sake only that the Compassionate assumes a body. The causes of Râma’s incarnations have been many and various, each more wonderful than the other. I will relate one or two of His previous births, if, Bhavâni, you are prepared to give me your devout attention. Hari had once two loving door-keepers, the famous Jaya and Bijaya: both brothers, in consequence of a Brahman’s curse, were born again in the form of the malignant demons Hiranyakasipu and Hiranyaksha, who became celebrated throughout the world as the tamers of the pride of the king of heaven. Incarnate as a Boar, he triumphed in battle over the first illustrious hero and destroyed him, and again in the Narsinh avatar slew the second: the fame of the faithful Prahlad is wide-spread.
Dohâ 129.
Then the evil spirits went and took birth as the bold and powerful warriors Kumbha-karn and Râvan, who, as all the world knows, subdued even the gods.
Though killed by the deity they did not attain to salvation, for the Brâhman had doomed them to three births. They then were once the cause why the cherisher of the faithful assumed a body, and at that time His parents Kasyapa and Aditi were incarnate as Dasarath and Kausalya of glorious memory. Thus it was that in that age of the world He descended from heaven and wrought saving deeds on earth. In another age, seeing the gods distressed and waging ineffectual battle with Jalandhar, Sambhu warred against him times without number, but could not subdue the valiant giant, for the exceeding virtue of his wife protected him against Purari’s every attack.
Dohâ 130.
By a stratagem the Lord broke her vow and effected the will of the gods. When she discovered the deception, then in her wrath she cursed him.
And Hari did according to her curse; for though the Lord God, He is full of playfulness and of mercy. So Jalandhar was born as Râvan, and being killed in battle by Râma attained to high glory. This then was the cause of one birth and the reason why Râma then assumed a human form. Each avatâr has its legend, which the poets have sung in various ways and according to tradition. On one occasion it was Narad’s curse that caused him to become incarnate. At this saying Giriji was astounded: “Narad is a wise saint and a votary of Vishnu’s; what was his reason for uttering a curse? What offence had Lakshmi’s lord committed? Tell me the whole story, Purâri; it is passing strange that a saint should be subject to passion.”
Dohâ 131.
Then answered Mahâdeva with a smile: “There is neither wise nor fool; man is ever such as Raghupati will have him to be.”
Sorathâ 14.
I sing the glory of Râma; listen devoutly, O Bharadvâja; and do thou, O Tuki, put away the intoxication of pride and worship Raghunâth, the destroyer of death.
In the Himâlaya mountains is a very sacred cave close to the holy Ganges. Seeing this pure and delightful hermitage, the divine sage Narad was greatly pleased; and as he gazed upon the beauty of the rocks and the forest glades he was filled with love to God, and as he thought upon Hari the curse was broken, and his spotless soul fell all at once into a trance. When the king of heaven saw the sage’s state He feared, and in terms of high respect addressed himself to Kâmadeva: “Go, I beg, with your assistant.” He then, the god of love, went very gladly; but in Indra’s mind was great alarm, for He thought, “The saint would rob me of my kingdom.” All the world over, a gallant or a miser is as much afraid of interference as is a thievish crow.
By a stratagem the Lord broke her vow and effected the will of the gods. When she discovered the deception, then in her wrath she cursed him.
And Hari did according to her curse; for though the Lord God, He is full of playfulness and of mercy. So Jalandhar was born as Râvan, and being killed in battle by Râma attained to high glory. This then was the cause of one birth and the reason why Râma then assumed a human form. Each avatâr has its legend, which the poets have sung in various ways and according to tradition. On one occasion it was Narad’s curse that caused him to become incarnate. At this saying Giriji was astounded: “Narad is a wise saint and a votary of Vishnu’s; what was his reason for uttering a curse? What offence had Lakshmi’s lord committed? Tell me the whole story, Purâri; it is passing strange that a saint should be subject to passion.”
Dohâ 131.
Then answered Mahâdeva with a smile: “There is neither wise nor fool; man is ever such as Raghupati will have him to be.”
Sorathâ 14.
I sing the glory of Râma; listen devoutly, O Bharadvâja; and do thou, O Tuki, put away the intoxication of pride and worship Raghunâth, the destroyer of death.
In the Himâlaya mountains is a very sacred cave close to the holy Ganges. Seeing this pure and delightful hermitage, the divine sage Narad was greatly pleased; and as he gazed upon the beauty of the rocks and the forest glades he was filled with love to God, and as he thought upon Hari the curse was broken, and his spotless soul fell all at once into a trance. When the king of heaven saw the sage’s state He feared, and in terms of high respect addressed himself to Kâmadeva: “Go, I beg, with your assistant.” He then, the god of love, went very gladly; but in Indra’s mind was great alarm, for He thought, “The saint would rob me of my kingdom.” All the world over, a gallant or a miser is as much afraid of interference as is a thievish crow.
Dohâ 132.
Like a wretched dog that on seeing a lion runs away with the dry bone it has in its mouth for fear it should be taken from him, so was Indra in his shrewdness.
When Love reached the hermitage, his deceptive power created a false spring. All the trees broke out into many-coloured blossoms, there was a murmuring of cuckoos and a humming of bees. A delightful air, soft, cool and fragrant, sprang up, fanning the flame of desire; while Rambha and the other heavenly nymphs, all well skilled in the art of love, began singing songs in every variety of measure and disporting themselves in the dance with waving hands. When Love saw himself so well supported he was glad and again manifested his creative power in diverse ways; but his devices had no effect upon the saint; and guilty Love began to tremble for himself. Who dare trespass on his bounds who has the great Râmapati for a guardian?
Dohâ 133.
In dire dismay both Kâmadeva and his accomplice confessed themselves defeated, and went and clasped the holy man’s feet, addressing him in accents of the deepest humility.
There was no anger in Narad’s soul, who in friendly terms replied to Kâmadeva and reassured him. Then bowing the head at his feet, and accepting his commands, they both retired, the god and his companion; and repairing to Indra’s court there related all their own doings and the saint’s clemency. As they listened to the tale all were astonished, and bowing the head to Hari extolled the saint. Then went Narad to Siva, greatly proud of his victory over Love, and told him all Love’s doings. In acknowledgment of his affection Mahâdeva gave him good advice: “O great saint, again and again I beg of you never to repeat to Hari this story that you have now told me: should it happen to be brought forward, keep it as dark as possible.”
Like a wretched dog that on seeing a lion runs away with the dry bone it has in its mouth for fear it should be taken from him, so was Indra in his shrewdness.
When Love reached the hermitage, his deceptive power created a false spring. All the trees broke out into many-coloured blossoms, there was a murmuring of cuckoos and a humming of bees. A delightful air, soft, cool and fragrant, sprang up, fanning the flame of desire; while Rambha and the other heavenly nymphs, all well skilled in the art of love, began singing songs in every variety of measure and disporting themselves in the dance with waving hands. When Love saw himself so well supported he was glad and again manifested his creative power in diverse ways; but his devices had no effect upon the saint; and guilty Love began to tremble for himself. Who dare trespass on his bounds who has the great Râmapati for a guardian?
Dohâ 133.
In dire dismay both Kâmadeva and his accomplice confessed themselves defeated, and went and clasped the holy man’s feet, addressing him in accents of the deepest humility.
There was no anger in Narad’s soul, who in friendly terms replied to Kâmadeva and reassured him. Then bowing the head at his feet, and accepting his commands, they both retired, the god and his companion; and repairing to Indra’s court there related all their own doings and the saint’s clemency. As they listened to the tale all were astonished, and bowing the head to Hari extolled the saint. Then went Narad to Siva, greatly proud of his victory over Love, and told him all Love’s doings. In acknowledgment of his affection Mahâdeva gave him good advice: “O great saint, again and again I beg of you never to repeat to Hari this story that you have now told me: should it happen to be brought forward, keep it as dark as possible.”
Dohâ 134.
Good as the advice was, it did not please Narad. O Bharadvâja, listen to the strange recital, and see the strength of Hari’s will.
What Rama wills to have done is done, and there is no one who can alter it. As Sambhu’s words did not please the saint, he went straight to Brahma’s court, and to the accompaniment of the famous lute that he had in his hand sang right through the excellent song of Hari’s praises. Then he passed on to the milky ocean, where abides Vishnu, the glory of revelation. The Lord ran to meet him in great joy, and side by side they sat together. Said the sovereign of the universe with a smile: “Reverend sir, ’tis long since you last did me this honour.” Then Narad declared all Love’s doings, though Siva had beforehand cautioned him; the deceptive power of Raghupati is so strong that there is no man living who can resist it.
And Lakshman had at heart a great longing to go and see Janak’s city; but again, for fear of his brother and respect for the saint, he said nothing out loud, but was smiling to himself. Râma understood what was passing in his mind, and being ever considerate to his followers was glad and, with a most modest and submissive smile, after begging permission of his guru to speak, said:—
Good as the advice was, it did not please Narad. O Bharadvâja, listen to the strange recital, and see the strength of Hari’s will.
What Rama wills to have done is done, and there is no one who can alter it. As Sambhu’s words did not please the saint, he went straight to Brahma’s court, and to the accompaniment of the famous lute that he had in his hand sang right through the excellent song of Hari’s praises. Then he passed on to the milky ocean, where abides Vishnu, the glory of revelation. The Lord ran to meet him in great joy, and side by side they sat together. Said the sovereign of the universe with a smile: “Reverend sir, ’tis long since you last did me this honour.” Then Narad declared all Love’s doings, though Siva had beforehand cautioned him; the deceptive power of Raghupati is so strong that there is no man living who can resist it.
And Lakshman had at heart a great longing to go and see Janak’s city; but again, for fear of his brother and respect for the saint, he said nothing out loud, but was smiling to himself. Râma understood what was passing in his mind, and being ever considerate to his followers was glad and, with a most modest and submissive smile, after begging permission of his guru to speak, said:—
“Sir, Lakshman wishes to see the city, but out of respect for you is afraid to speak. If you will allow me, I will show him the place and quickly bring him back again.”
The saint replied most affectionately:—“O Râma, how can you do aught but good; the guardian of the bridge of religion, the loving benefactor of all faithful servants?
Dohâ 230.
Go, blessed pair of brothers, and see the city, and gladden the eyes of all the people by the sight of your beauty.”
Chaupâi.
After bowing at the saint’s feet they went, these two brothers, the delight of the eyes of the whole world. When the children in the market-place saw their exceeding beauty, their eyes and their very soul fastened greedily upon them. Clad in yellow apparel, with belt and quiver at their side, with graceful bow and arrows in hand, a lovely pair, one dark, the other fair of hue with sandalwood tilak to match their complexion; with lion-like waist and long arms and breast adorned with strings of elephant pearls, with shapely ears and lotus eyes, and moonlike face to assuage the three kinds of pain; with golden flowers for earrings, so beautiful as to steal the heart of every beholder; with a bewitching glance and fair arched eyebrows, and a star on the forehead that seemed beauty’s own stamp;
The saint replied most affectionately:—“O Râma, how can you do aught but good; the guardian of the bridge of religion, the loving benefactor of all faithful servants?
Dohâ 230.
Go, blessed pair of brothers, and see the city, and gladden the eyes of all the people by the sight of your beauty.”
Chaupâi.
After bowing at the saint’s feet they went, these two brothers, the delight of the eyes of the whole world. When the children in the market-place saw their exceeding beauty, their eyes and their very soul fastened greedily upon them. Clad in yellow apparel, with belt and quiver at their side, with graceful bow and arrows in hand, a lovely pair, one dark, the other fair of hue with sandalwood tilak to match their complexion; with lion-like waist and long arms and breast adorned with strings of elephant pearls, with shapely ears and lotus eyes, and moonlike face to assuage the three kinds of pain; with golden flowers for earrings, so beautiful as to steal the heart of every beholder; with a bewitching glance and fair arched eyebrows, and a star on the forehead that seemed beauty’s own stamp;
Dohâ 231.
With jaunty cap on comely head, with black curly locks, the two brothers were all-beautiful from head to foot and exquisite in every part.
Chaupâi.
When the citizens heard that the princes were come to see the town, they all left their business and started off like beggars to pillage a treasury. When they beheld the easy grace of the two brothers they were glad indeed, and their eyes were rewarded. The maidens peeping from the windows of the houses at once fell in love with Râma’s beauty, and in amorous strain addressed one another:—“They surpass in beauty a thousand Loves: neither among gods, nor men, nor demons, nor serpents, nor deified saints has beauty such as theirs ever been heard of. As for Vishnu with his four arms, Brahma with his four heads, and Purari with his five faces and wondrous attire, and all the other gods, there is not one in the whole universe whose beauty, my friend, can be compared to theirs.
Dohâ 232.
Of tender age, the very home of beauty, equally lovely whether dark or fair, as though a myriad Loves had been lavished on each individual limb of their body.
Chaupâi.
Tell me, friend, is there any one in human form who would not be charmed at the sight of such beauty?” Said one in gentle loving tones:—“Hear, my dear, what I have been told. This pretty pair of young cygnets are the two sons of king Dasarath. They have protected the sacrifice of saint Visvamitra and slain in battle the invincible demons. The lovely child with dark complexion and lotus eyes, who quelled the pride of Mârîcha and Subâhu and bears the bow and arrows in his hand, is the sweet son of Kausalyâ, by name Râma. The fair youth in gallant attire, who also has bow and arrows in hand and follows Râma, is named Lakshman, and is his younger brother. Sumitrâ, you must know, is his mother.
With jaunty cap on comely head, with black curly locks, the two brothers were all-beautiful from head to foot and exquisite in every part.
Chaupâi.
When the citizens heard that the princes were come to see the town, they all left their business and started off like beggars to pillage a treasury. When they beheld the easy grace of the two brothers they were glad indeed, and their eyes were rewarded. The maidens peeping from the windows of the houses at once fell in love with Râma’s beauty, and in amorous strain addressed one another:—“They surpass in beauty a thousand Loves: neither among gods, nor men, nor demons, nor serpents, nor deified saints has beauty such as theirs ever been heard of. As for Vishnu with his four arms, Brahma with his four heads, and Purari with his five faces and wondrous attire, and all the other gods, there is not one in the whole universe whose beauty, my friend, can be compared to theirs.
Dohâ 232.
Of tender age, the very home of beauty, equally lovely whether dark or fair, as though a myriad Loves had been lavished on each individual limb of their body.
Chaupâi.
Tell me, friend, is there any one in human form who would not be charmed at the sight of such beauty?” Said one in gentle loving tones:—“Hear, my dear, what I have been told. This pretty pair of young cygnets are the two sons of king Dasarath. They have protected the sacrifice of saint Visvamitra and slain in battle the invincible demons. The lovely child with dark complexion and lotus eyes, who quelled the pride of Mârîcha and Subâhu and bears the bow and arrows in his hand, is the sweet son of Kausalyâ, by name Râma. The fair youth in gallant attire, who also has bow and arrows in hand and follows Râma, is named Lakshman, and is his younger brother. Sumitrâ, you must know, is his mother.
Dohâ 233.
After befriending the Brâhmans, and on the road setting free the sage’s wife, the two brothers have come here to see the tournament.” On hearing this all the ladies were delighted.
Chaupâi.
Said one, after regarding Râma’s beauty:—“Here is a bridegroom worthy of Jânaki. If the king does but see him, he will abjure his vow and insist upon a marriage with him.” Said another:—“The king knows who they are and has received both them and the saint with all honour. He has not, however, gone back from his vow, but mastered by fate persists in his folly.” Said another:—“If God is good and is certain to reward every man according to his deserts, then here is the bridegroom Jânaki will wed. About this, my dear, there can be no doubt. When such a union is brought about by destiny, every one will be satisfied. O friend, I am deeply moved by the thought that if this marriage takes place, he will come again some time;
Dohâ 234.
otherwise there is no chance of my seeing him; it is only a long accumulation of merit in previous existences that is rewarded by such intercourse.
Chaupâi.
Said another: “Friend, you have spoken well; this is a marriage that will please everyone.” Said another: “Siva’s bow is hard to bend, and this dark lad is of delicate frame; it is really a most unfair test.” Hearing this, another soft-voiced maiden said: “I have once and again heard say of them that though slight in appearance their strength is great. Touched by the dust of his lotus feet, the guilty Ahalya attained salvation; and he will never rest till he has broken the bow; this is a belief out of which I am nowise to be cheated. When the Creator fashioned Sita, he predestined for her this dark-complexioned bridegroom.” On hearing these words all were glad and softly exclaimed: “May it indeed prove so.”
After befriending the Brâhmans, and on the road setting free the sage’s wife, the two brothers have come here to see the tournament.” On hearing this all the ladies were delighted.
Chaupâi.
Said one, after regarding Râma’s beauty:—“Here is a bridegroom worthy of Jânaki. If the king does but see him, he will abjure his vow and insist upon a marriage with him.” Said another:—“The king knows who they are and has received both them and the saint with all honour. He has not, however, gone back from his vow, but mastered by fate persists in his folly.” Said another:—“If God is good and is certain to reward every man according to his deserts, then here is the bridegroom Jânaki will wed. About this, my dear, there can be no doubt. When such a union is brought about by destiny, every one will be satisfied. O friend, I am deeply moved by the thought that if this marriage takes place, he will come again some time;
Dohâ 234.
otherwise there is no chance of my seeing him; it is only a long accumulation of merit in previous existences that is rewarded by such intercourse.
Chaupâi.
Said another: “Friend, you have spoken well; this is a marriage that will please everyone.” Said another: “Siva’s bow is hard to bend, and this dark lad is of delicate frame; it is really a most unfair test.” Hearing this, another soft-voiced maiden said: “I have once and again heard say of them that though slight in appearance their strength is great. Touched by the dust of his lotus feet, the guilty Ahalya attained salvation; and he will never rest till he has broken the bow; this is a belief out of which I am nowise to be cheated. When the Creator fashioned Sita, he predestined for her this dark-complexioned bridegroom.” On hearing these words all were glad and softly exclaimed: “May it indeed prove so.”
In their gladness of heart the bevy of fair-faced, bright-eyed dames shower down flowers, and wherever the two brothers went there was all the joy of heaven.
Now they reached the eastern quarter of the city where the lists had been prepared for the tournament. In the midst of a fair and spacious paved area a spotless altar had been gorgeously adorned, with a broad golden platform all round for the reception of the princes, and close behind another circular tier for the spectators, of somewhat greater height and elegantly decorated, where all the people of the city might come and sit. Close to this was another large and beautiful gallery of glistening white, painted in diverse colours, whence ladies might view the spectacle with due decorum, according to their family rank. The children politely show the two lords all the preparations, and with pleasant voice keep telling them what this is and that is;
thus, in their affection, finding a pretext for frequently touching their lovely person; while they thrill all over with delight as again and again they gaze on the twin brothers.
When they perceived that Rama was won by their devotion, they lovingly explain the different places, each according to his own fancy calling away the two brothers, who in their kindness are ever ready to come. Rama shows Lakshman everything, still talking in light and merry tone: and he, in obedience to whose fiat Maya in a moment of time created the entire universe, out of compassion to his faithful people, feigns amazement at the sight of a tournament-ground. When they had seen all the show they returned to their guru in alarm at being so late; and he, by whose awe Terror itself is dismayed, thus manifests the transcendent virtue of devotion. With many kind and courteous phrases they reluctantly take leave of the children;
Now they reached the eastern quarter of the city where the lists had been prepared for the tournament. In the midst of a fair and spacious paved area a spotless altar had been gorgeously adorned, with a broad golden platform all round for the reception of the princes, and close behind another circular tier for the spectators, of somewhat greater height and elegantly decorated, where all the people of the city might come and sit. Close to this was another large and beautiful gallery of glistening white, painted in diverse colours, whence ladies might view the spectacle with due decorum, according to their family rank. The children politely show the two lords all the preparations, and with pleasant voice keep telling them what this is and that is;
thus, in their affection, finding a pretext for frequently touching their lovely person; while they thrill all over with delight as again and again they gaze on the twin brothers.
When they perceived that Rama was won by their devotion, they lovingly explain the different places, each according to his own fancy calling away the two brothers, who in their kindness are ever ready to come. Rama shows Lakshman everything, still talking in light and merry tone: and he, in obedience to whose fiat Maya in a moment of time created the entire universe, out of compassion to his faithful people, feigns amazement at the sight of a tournament-ground. When they had seen all the show they returned to their guru in alarm at being so late; and he, by whose awe Terror itself is dismayed, thus manifests the transcendent virtue of devotion. With many kind and courteous phrases they reluctantly take leave of the children;
and meekly and submissively, with mingled awe and love, they bow the head at the Guru’s feet: nor sit down till they obtain his permission.
When it was dusk the saint gave the word, and all performed their evening devotions, and in the recital of sacred legends spent two watches of the solemn night. Then the saint retired to His couch, and the two brothers began to shampoo his feet; they whose lotus feet the holiest of men, longing to behold, practise all kinds of penance and meditation, even they, these two brothers, plastered by love, affectionately shampooed their master’s lotus feet. At last, when the saint had so ordered again and again, Rama himself retired to rest, while Lakshman pressed his feet to his heart, and reverently caressed them with emotions of exquisite delight. Again and again the Lord said: “Sleep, my brother,” and at last he laid himself down, but with the divine feet still in his lap.
When the night was spent, at the first sound of cock-crow, Lakshman arose; and Rama, the saint, woke the Lord of the universe, the supreme Siva,
After performing all the customary acts of purification and going to bathe, they bowed before the guru, and by his permission went out to gather flowers, as befitted the time. As they went they spied a beautiful garden of the king’s, where reigned perpetual Spring, planted with ornamental trees of every kind, and overhung with many-coloured creepers, so rich in bud and fruit and flower that in its abundance it put to shame even the tree of paradise; while the peacocks danced responsive to the music made by the feathered choir of chátak, koil, parrot, and chakor. In the midst of the garden a lovely lake shone bright with jewelled steps of varied design; its pure expanse gladdened with many-coloured lotuses and the cooing of water-birds and the hum of bees.
When it was dusk the saint gave the word, and all performed their evening devotions, and in the recital of sacred legends spent two watches of the solemn night. Then the saint retired to His couch, and the two brothers began to shampoo his feet; they whose lotus feet the holiest of men, longing to behold, practise all kinds of penance and meditation, even they, these two brothers, plastered by love, affectionately shampooed their master’s lotus feet. At last, when the saint had so ordered again and again, Rama himself retired to rest, while Lakshman pressed his feet to his heart, and reverently caressed them with emotions of exquisite delight. Again and again the Lord said: “Sleep, my brother,” and at last he laid himself down, but with the divine feet still in his lap.
When the night was spent, at the first sound of cock-crow, Lakshman arose; and Rama, the saint, woke the Lord of the universe, the supreme Siva,
After performing all the customary acts of purification and going to bathe, they bowed before the guru, and by his permission went out to gather flowers, as befitted the time. As they went they spied a beautiful garden of the king’s, where reigned perpetual Spring, planted with ornamental trees of every kind, and overhung with many-coloured creepers, so rich in bud and fruit and flower that in its abundance it put to shame even the tree of paradise; while the peacocks danced responsive to the music made by the feathered choir of chátak, koil, parrot, and chakor. In the midst of the garden a lovely lake shone bright with jewelled steps of varied design; its pure expanse gladdened with many-coloured lotuses and the cooing of water-birds and the hum of bees.
Both the Lord and his brother were delighted at the sight of the lake and the garden. What a charming pleasaunce must that have been which pleased even Rama.
At last, after many courtesies and flattering speeches, Râma and his brothers proceeded on their way. Then went Janak and clasped Visvamitra by the feet, and put the dust of his feet on his head and eyes: “Hearken, O greatest of saints; now that I have seen You, I am persuaded that nothing is beyond my attainment. Such bliss and glory as the sovereigns of the universe might desire, though they would be ashamed to express their longing, has all, my lord, been brought within my reach, for all prosperity follows upon seeing you.” After again and again humbly bowing the head, the king received his blessing and took leave. The marriage procession set forth to the sound of music, and the whole populace, great and small, were all enraptured and, as they gazed upon Râma and feasted their eyes upon him, were happy for life.
Dohâ 348.
Halting at convenient stages on the road, to the great delight of the people, the procession on an auspicious day drew near to Avadh.
‘Midst the beat of kettledrums and noise of many tabors and sackbuts and conches, and a din of horses and elephants, and clash of cymbals and drums and sweet-tuned clarions, when the citizens heard the procession coming, they were all in a tremor of delight, and every one began to decorate his own house and the markets and streets and squares and gates of the city. The whole roadway was watered with perfumes; on every side were festal squares filled in with elegant devices; the show in the bazar was beyond all telling, with wreaths and flags and banners and canopies. Trees of the areca-nut and the plantain and the mango, the mâlaurî, the kadamb and the tamâla, were transplanted all laden with fruit, and grew into fine trees as soon as they touched the soil, being set in jewelled screens of exquisite workmanship.
At last, after many courtesies and flattering speeches, Râma and his brothers proceeded on their way. Then went Janak and clasped Visvamitra by the feet, and put the dust of his feet on his head and eyes: “Hearken, O greatest of saints; now that I have seen You, I am persuaded that nothing is beyond my attainment. Such bliss and glory as the sovereigns of the universe might desire, though they would be ashamed to express their longing, has all, my lord, been brought within my reach, for all prosperity follows upon seeing you.” After again and again humbly bowing the head, the king received his blessing and took leave. The marriage procession set forth to the sound of music, and the whole populace, great and small, were all enraptured and, as they gazed upon Râma and feasted their eyes upon him, were happy for life.
Dohâ 348.
Halting at convenient stages on the road, to the great delight of the people, the procession on an auspicious day drew near to Avadh.
‘Midst the beat of kettledrums and noise of many tabors and sackbuts and conches, and a din of horses and elephants, and clash of cymbals and drums and sweet-tuned clarions, when the citizens heard the procession coming, they were all in a tremor of delight, and every one began to decorate his own house and the markets and streets and squares and gates of the city. The whole roadway was watered with perfumes; on every side were festal squares filled in with elegant devices; the show in the bazar was beyond all telling, with wreaths and flags and banners and canopies. Trees of the areca-nut and the plantain and the mango, the mâlaurî, the kadamb and the tamâla, were transplanted all laden with fruit, and grew into fine trees as soon as they touched the soil, being set in jewelled screens of exquisite workmanship.
Dohâ 349.
In house after house festal vases of every kind were ranged in order, and Brahma and all the gods were delighted as they gazed upon the city of Râma.
At that time the king’s palace was so resplendent that the god of love was distracted by the sight of such magnificence. It was as though everything auspicious and of good omen and all beauty, all plenteousness and prosperity and joy and felicity and gladness had come in bodily form to visit king Dasarath. There was a universal longing to get a sight of Râma and Janakî. Troops of fair women were crowding together, each exceeding in loveliness the Love-god’s queen, all with festal offerings and torches and singing, as it were so many Sarasvatis. The rejoicing in the palace at that glad time are beyond all description. Râma’s mother Kausalyâ and the other queens were too overcome with love to think about themselves.
Dohâ 350.
They bestowed large gifts upon the Brahmans, after worshipping Ganesh and Mahâdeva, and were as rejoiced as Poverty would be on finding the four great prizes of life.
Each royal mother was so overcome with love and delight that her feet refused to walk and the whole body was paralyzed. Greatly longing for a sight of Râma, they all began preparing the lustral lamps. Instruments of music were played in various modes, as the glad Samitrâ arranged her auspicious offering of turmeric, dūb grass, curds, sprigs and flowers, pân, betelnut and well-favoured roots, rice, blades of wheat, yellow pigment, parched grain, and bunches of the graceful tulsi in embossed golden vases, so exquisitely beautiful that they seemed like nests made for Love’s own birdlings. The auspicious offerings and the perfumes were beyond all telling: there was nothing of good omen which each one of the queens had not prepared. With lustral lights arranged in various devices they sing for joy melodious festal strains.
In house after house festal vases of every kind were ranged in order, and Brahma and all the gods were delighted as they gazed upon the city of Râma.
At that time the king’s palace was so resplendent that the god of love was distracted by the sight of such magnificence. It was as though everything auspicious and of good omen and all beauty, all plenteousness and prosperity and joy and felicity and gladness had come in bodily form to visit king Dasarath. There was a universal longing to get a sight of Râma and Janakî. Troops of fair women were crowding together, each exceeding in loveliness the Love-god’s queen, all with festal offerings and torches and singing, as it were so many Sarasvatis. The rejoicing in the palace at that glad time are beyond all description. Râma’s mother Kausalyâ and the other queens were too overcome with love to think about themselves.
Dohâ 350.
They bestowed large gifts upon the Brahmans, after worshipping Ganesh and Mahâdeva, and were as rejoiced as Poverty would be on finding the four great prizes of life.
Each royal mother was so overcome with love and delight that her feet refused to walk and the whole body was paralyzed. Greatly longing for a sight of Râma, they all began preparing the lustral lamps. Instruments of music were played in various modes, as the glad Samitrâ arranged her auspicious offering of turmeric, dūb grass, curds, sprigs and flowers, pân, betelnut and well-favoured roots, rice, blades of wheat, yellow pigment, parched grain, and bunches of the graceful tulsi in embossed golden vases, so exquisitely beautiful that they seemed like nests made for Love’s own birdlings. The auspicious offerings and the perfumes were beyond all telling: there was nothing of good omen which each one of the queens had not prepared. With lustral lights arranged in various devices they sing for joy melodious festal strains.
Dohâ 351.
With golden salvers in their lotus hands, laden with their offerings, and their body quivering with emotion, the queens go forth with joy to perform the lustration.
The heaven was darkened with the fumes of incense, as though overhung with Sâran’s densest thunderclouds; the gods rained down garlands of flowers from the tree of paradise, which seemed to the beholders as cranes in graceful flight; the lustrous jewelled festoons resembled the rainbow; the maidens on the house-tops, now in sight and now out of sight, were like the fitful flashes of lightning; the beat of the drums was as the crash of thunder; the beggars as clamorous as the cuckoos and the frogs and peacocks; the sweet perfumes were as copious showers of rain, and all the people of the city like the freshened pastures. Seeing that the time had arrived, the guru gave the word, and the glory of Raghu’s line made his entry into the city, mindful at heart of Sambhu and Giriji and Ganesh, and exulting greatly, he and all his retinue.
Every omen was auspicious; the gods beat their drums and rained down flowers, while the heavenly nymphs danced for joy and sang jubilant songs of triumph.
Bards, minstrels, rhapsodists, mimes and players chanted his glory that irradiates the three spheres. In all ten regions of the heaven might be heard loud shouts of victory intermingled with the religious intoning of the Veda. All kinds of music played, and gods in heaven and men on earth were alike enraptured. The magnificence of the procession was past all telling, and the joy was more than heart could contain. The citizens made a profound obeisance to the king, and then were gladdened by a sight of Râma. They scatter around him jewels and vestments, with their eyes full of tears and their body all tremulous with excitement. Their wives move over his head the lustral lights and rejoice greatly to behold the four noble princes; but when they lifted the curtain of the well-appointed pâlki and saw the brides, they were still more glad.
With golden salvers in their lotus hands, laden with their offerings, and their body quivering with emotion, the queens go forth with joy to perform the lustration.
The heaven was darkened with the fumes of incense, as though overhung with Sâran’s densest thunderclouds; the gods rained down garlands of flowers from the tree of paradise, which seemed to the beholders as cranes in graceful flight; the lustrous jewelled festoons resembled the rainbow; the maidens on the house-tops, now in sight and now out of sight, were like the fitful flashes of lightning; the beat of the drums was as the crash of thunder; the beggars as clamorous as the cuckoos and the frogs and peacocks; the sweet perfumes were as copious showers of rain, and all the people of the city like the freshened pastures. Seeing that the time had arrived, the guru gave the word, and the glory of Raghu’s line made his entry into the city, mindful at heart of Sambhu and Giriji and Ganesh, and exulting greatly, he and all his retinue.
Every omen was auspicious; the gods beat their drums and rained down flowers, while the heavenly nymphs danced for joy and sang jubilant songs of triumph.
Bards, minstrels, rhapsodists, mimes and players chanted his glory that irradiates the three spheres. In all ten regions of the heaven might be heard loud shouts of victory intermingled with the religious intoning of the Veda. All kinds of music played, and gods in heaven and men on earth were alike enraptured. The magnificence of the procession was past all telling, and the joy was more than heart could contain. The citizens made a profound obeisance to the king, and then were gladdened by a sight of Râma. They scatter around him jewels and vestments, with their eyes full of tears and their body all tremulous with excitement. Their wives move over his head the lustral lights and rejoice greatly to behold the four noble princes; but when they lifted the curtain of the well-appointed pâlki and saw the brides, they were still more glad.
In this manner, to the delight of all, they arrived at the gate of the palace, where the glad queens waved the lustral lights over the princes and their brides.
Time after time they perform the ceremony in a rapture of love that is beyond all words. They scatter around in boundless profusion gold and silver ornaments and gems and silks of every kind, and as they gaze on their four sons and their brides are overwhelmed with the bliss of heaven. Again and again as they regard the beauty of Râma and Sita, they think with joy that this is the happiest moment of their life. As her companions look again and again into Sita's face they sing and exult over their good fortune. Every moment the gods rain down flowers, 'midst dancing and singing and obsequious homage. Seeing four such charming couples, Saradâ looked up all her similes, but not one would do; all seemed unworthy, and she could only stand at gaze, enchanted with their loveliness.
After performing all the rites prescribed by the Veda or family usage, they conduct their sons and their brides to the palace; sprinkling lustral water, spreading carpets in the way, and waving torches.
After seating the brides and their grooms on four thrones so magnificent that they seemed as if made by Love's own hands, they proceeded reverently to lave their sacred feet and to do them homage—all holy as they were—with incense and lights and oblations in accordance with Vedic ritual. Time after time they pass the torch around and wave over their head gorgeous fans and chauris, and scatter profuse gifts; for each royal mother was as full of exultation as a devotee who has obtained beatitude; or a man sick all his life who has gotten an elixir; or a born beggar who has found the philosopher's stone; or a blind man restored to sight; or a dumb man endued with eloquence; or a warrior who has triumphed in battle.
Time after time they perform the ceremony in a rapture of love that is beyond all words. They scatter around in boundless profusion gold and silver ornaments and gems and silks of every kind, and as they gaze on their four sons and their brides are overwhelmed with the bliss of heaven. Again and again as they regard the beauty of Râma and Sita, they think with joy that this is the happiest moment of their life. As her companions look again and again into Sita's face they sing and exult over their good fortune. Every moment the gods rain down flowers, 'midst dancing and singing and obsequious homage. Seeing four such charming couples, Saradâ looked up all her similes, but not one would do; all seemed unworthy, and she could only stand at gaze, enchanted with their loveliness.
After performing all the rites prescribed by the Veda or family usage, they conduct their sons and their brides to the palace; sprinkling lustral water, spreading carpets in the way, and waving torches.
After seating the brides and their grooms on four thrones so magnificent that they seemed as if made by Love's own hands, they proceeded reverently to lave their sacred feet and to do them homage—all holy as they were—with incense and lights and oblations in accordance with Vedic ritual. Time after time they pass the torch around and wave over their head gorgeous fans and chauris, and scatter profuse gifts; for each royal mother was as full of exultation as a devotee who has obtained beatitude; or a man sick all his life who has gotten an elixir; or a born beggar who has found the philosopher's stone; or a blind man restored to sight; or a dumb man endued with eloquence; or a warrior who has triumphed in battle.
Greater by a hundred million times than their joy was the rapture of the queens, when Râma and his brothers returned home married. As the royal matrons performed the accustomed ceremonies, the brides and their grooms were much confused, but Râma smiled to himself on beholding their joy and delight.
In due fashion they did homage to the gods and the spirits of their ancestors, and every imagination of the heart was satisfied. Humbly they begged of all the highest boon, namely, the prosperity of Râma and his brothers, and the gods unseen conferred their blessing. The matrons in their joy took them to their bosom; while the king sent for all who had joined in the procession and gave them carriages and raiment and jewels and ornaments. Then, on receiving permission, and still cherishing the image of Râma in their heart, they returned in joy each to his own abode. All the people of the city, both men and women, were clad in festal attire, and in every home was a noise of jubilant music. Anything that a beggar begged was at once bestowed upon him by the glad king, and every attendant and every minstrel band was overwhelmed with gifts and compliments.
All profoundly bowing invoke blessings upon him and sing his praises, as the king with his guru and the Brâhmans proceeded to the palace.
In due fashion they did homage to the gods and the spirits of their ancestors, and every imagination of the heart was satisfied. Humbly they begged of all the highest boon, namely, the prosperity of Râma and his brothers, and the gods unseen conferred their blessing. The matrons in their joy took them to their bosom; while the king sent for all who had joined in the procession and gave them carriages and raiment and jewels and ornaments. Then, on receiving permission, and still cherishing the image of Râma in their heart, they returned in joy each to his own abode. All the people of the city, both men and women, were clad in festal attire, and in every home was a noise of jubilant music. Anything that a beggar begged was at once bestowed upon him by the glad king, and every attendant and every minstrel band was overwhelmed with gifts and compliments.
All profoundly bowing invoke blessings upon him and sing his praises, as the king with his guru and the Brâhmans proceeded to the palace.
Under Vasishta's directions he reverently performed every ceremony prescribed either by usage or the Veda. The queens, on seeing the throng of Brâhmans, thought themselves most highly favoured and rose to greet them. After bathing their feet and doing them all due homage, the king feasted them at a banquet and loaded them with affectionate civilities and gifts. Grateful at heart, they blessed him at parting. To the son of Gâdhi he paid special homage, saying: “My lord, there is no man in the world so blest as I am”; and with many other flattering speeches both he and his queens took of the dust of his feet. Next he assigned him a splendid apartment within the palace; the king and his royal consorts alike watching his every wish. Again he adored his lotus feet with the greatest humility and devotion.
May he on whose left side shines resplendent the daughter of the mountain-king; on whose head is the river of the gods; on whose brow the crescent moon; on whose throat the poison-stain; on whose breast a huge snake; whose adornments are streaks of ashes; the chief of divinities; the eternal Lord of all; the complete, the omnipresent, the moon-like Siva, the holy Sankara; may he protect me.
May he, who neither rejoiced when anointed king, nor was saddened by painful exile in the woods; the holy son of Raghu, of the lotus face; may he ever vouchsafe to me success and prosperity. Him I adore, with his body dark and soft as the lotus, with Sîtâ enthroned on his left side, with graceful bow and arrows in hand, even Râma, the Lord of the race of Raghu.
May he on whose left side shines resplendent the daughter of the mountain-king; on whose head is the river of the gods; on whose brow the crescent moon; on whose throat the poison-stain; on whose breast a huge snake; whose adornments are streaks of ashes; the chief of divinities; the eternal Lord of all; the complete, the omnipresent, the moon-like Siva, the holy Sankara; may he protect me.
May he, who neither rejoiced when anointed king, nor was saddened by painful exile in the woods; the holy son of Raghu, of the lotus face; may he ever vouchsafe to me success and prosperity. Him I adore, with his body dark and soft as the lotus, with Sîtâ enthroned on his left side, with graceful bow and arrows in hand, even Râma, the Lord of the race of Raghu.
Cleansing the mirror of my soul with the sand from the lotus feet of the holy guru, I sing Râma's spotless fame, the giver of all good things.
From the time that Râma returned home with his bride, there was a constant succession of joys and delights. The fourteen spheres were like the great mountains, where clouds of virtue fall in showers of happiness; wealth, affluence and prosperity were bounteous rivers, which overflowed into Avadh as into the ocean; while the noble citizens, men and women alike, were its brilliant pearls, all precious and of perfect beauty. The magnificence of the capital was beyond description, it seemed the gift of the creator. Gazing on Râmachandra's moon-like face, the people were perfectly happy; the gardens and all their attendants were enraptured to see their heart's desire bear fruit; and still more enraptured was the king, as he heard tell and saw for himself Râma's beauty and accomplishments and amiability.
In every heart was one desire, which they expressed in their prayers to Mahadeva: “O that the king in his own lifetime would entrust Râma with the regency.”
One day the monarch sat enthroned in court with all his nobles. Himself the incarnation of every virtue, he was delighted beyond measure to hear of Râma's renown. All kings were solicitous for his patronage, and the very gods desired his friendship. No man so blest as Dasarath in the three spheres of the universe, or in all time—past, present, or to come. Words fail to describe his blessedness, who had for his son Râma, the source of every bliss. The king happened to take a mirror in his hand, and looking at his face in it set his crown straight. Close to his ear was a white hair, like old age whispering, “O king, make Râma regent, and thus accomplish the purpose of your life.”
From the time that Râma returned home with his bride, there was a constant succession of joys and delights. The fourteen spheres were like the great mountains, where clouds of virtue fall in showers of happiness; wealth, affluence and prosperity were bounteous rivers, which overflowed into Avadh as into the ocean; while the noble citizens, men and women alike, were its brilliant pearls, all precious and of perfect beauty. The magnificence of the capital was beyond description, it seemed the gift of the creator. Gazing on Râmachandra's moon-like face, the people were perfectly happy; the gardens and all their attendants were enraptured to see their heart's desire bear fruit; and still more enraptured was the king, as he heard tell and saw for himself Râma's beauty and accomplishments and amiability.
In every heart was one desire, which they expressed in their prayers to Mahadeva: “O that the king in his own lifetime would entrust Râma with the regency.”
One day the monarch sat enthroned in court with all his nobles. Himself the incarnation of every virtue, he was delighted beyond measure to hear of Râma's renown. All kings were solicitous for his patronage, and the very gods desired his friendship. No man so blest as Dasarath in the three spheres of the universe, or in all time—past, present, or to come. Words fail to describe his blessedness, who had for his son Râma, the source of every bliss. The king happened to take a mirror in his hand, and looking at his face in it set his crown straight. Close to his ear was a white hair, like old age whispering, “O king, make Râma regent, and thus accomplish the purpose of your life.”
Having thus considered and settled it in his mind, the king, on an auspicious day and at a fitting time, his body quivering with emotion and his soul full of joy, went and declared his purpose to his guru.
Chaupai
Said the king: “Hearken, great saint; Rama is now perfect in every accomplishment. Servants, ministers, the whole body of citizens, whether my enemies or friends or indifferent to me, all hold Rama as dear as even I do, and regard him as a glorious incarnation of my lord’s blessing. The Brahmans and their families, reverend sir, have the same love for him as you have. They who put on their head the dust from the feet of their spiritual father obtain, as it were, the mastery over all dominion. There is no man my equal, but all that I have flows from the worship of your holy feet. I have now a desire at heart; it can only be accomplished, my lord, by your good favour.” The saint was pleased to witness his sincere devotion and said: “O king, give me your commands.”
Dohâ 4
Your name and glory, sire, provide for every wish; on every desire of your soul, O jewel of kings, success follows naturally.
Chaupai
When he saw the guru so amiably disposed, the king replied smilingly in gentle tones: “My lord, invest Rama with regal powers; be pleased to direct the necessary arrangements to be made. Let this happy event take place in my lifetime, that the eyes of all people may be gladdened by the sight. By my lord’s blessing Siva has brought everything happily to pass, but I have still this one desire at heart. It will then be a matter of no concern whether I remain in the body or depart hence, if I have nothing on this score whereof to repent.” When the saint heard Dasarath’s noble words, he experienced the greatest delight: “Hearken, O king; the lord whose averted face all creatures lament, and to whom one must pray for removal of all distress, has been born your son, even the holy and compassionate Rama.”
Chaupai
Said the king: “Hearken, great saint; Rama is now perfect in every accomplishment. Servants, ministers, the whole body of citizens, whether my enemies or friends or indifferent to me, all hold Rama as dear as even I do, and regard him as a glorious incarnation of my lord’s blessing. The Brahmans and their families, reverend sir, have the same love for him as you have. They who put on their head the dust from the feet of their spiritual father obtain, as it were, the mastery over all dominion. There is no man my equal, but all that I have flows from the worship of your holy feet. I have now a desire at heart; it can only be accomplished, my lord, by your good favour.” The saint was pleased to witness his sincere devotion and said: “O king, give me your commands.”
Dohâ 4
Your name and glory, sire, provide for every wish; on every desire of your soul, O jewel of kings, success follows naturally.
Chaupai
When he saw the guru so amiably disposed, the king replied smilingly in gentle tones: “My lord, invest Rama with regal powers; be pleased to direct the necessary arrangements to be made. Let this happy event take place in my lifetime, that the eyes of all people may be gladdened by the sight. By my lord’s blessing Siva has brought everything happily to pass, but I have still this one desire at heart. It will then be a matter of no concern whether I remain in the body or depart hence, if I have nothing on this score whereof to repent.” When the saint heard Dasarath’s noble words, he experienced the greatest delight: “Hearken, O king; the lord whose averted face all creatures lament, and to whom one must pray for removal of all distress, has been born your son, even the holy and compassionate Rama.”
Dohâ 5
Quick, O king, let there be no delay, but at once make all the preparations; happy and auspicious indeed the day when Rama is proclaimed regent.
Chaupai
The glad king proceeded to the palace and summoned his servant, the minister Sumanta. He bowed the head, crying “All hail,” and the king then declared to him the glad news: “To-day, to my great joy, the guru has charged me to install Rama as heir to the throne. If the proposal seems good to the council, prepare with gladness to impress the royal mark on Rama’s brow.” The minister was rejoiced to hear these gracious words, which fell like a shower of rain on the young plant of his desire. With clasped hands he made his petition: “O lord of the world, live for ever; the deed you propose is good and beneficent; haste, my lord, let us have no delay.” The king was delighted by his minister’s assent, like a creeper that spreads apace when it has once clasped a strong bough.
Dohâ 6
Said the king: “Whatever orders the saint may give with regard to Rama’s coronation, see that you perform with all speed.”
In gentle accents the glad saint spoke and said: “Bring water from all holy places, and all kinds of herbs, roots, fruits and flowers (enumerating by name every auspicious variety), with chauries of different sizes and apparel of all sorts, both of wool and silk and every other material, with jewels and all the auspicious things that there are in the world, that are fit for a king’s installation.” Then, after repeating all the forms prescribed in the Veda, he said: “Erect in the city a number of pavilions, and plant the streets in every quarter with fruit-bearing mangoes and trees of betel-nut and plantains, and fashion bright and beautiful jewelled squares, and have all the bazaars speedily decorated, and do reverence to Ganesh and your guru and your family god, and diligently serve the Brahmans.”
Quick, O king, let there be no delay, but at once make all the preparations; happy and auspicious indeed the day when Rama is proclaimed regent.
Chaupai
The glad king proceeded to the palace and summoned his servant, the minister Sumanta. He bowed the head, crying “All hail,” and the king then declared to him the glad news: “To-day, to my great joy, the guru has charged me to install Rama as heir to the throne. If the proposal seems good to the council, prepare with gladness to impress the royal mark on Rama’s brow.” The minister was rejoiced to hear these gracious words, which fell like a shower of rain on the young plant of his desire. With clasped hands he made his petition: “O lord of the world, live for ever; the deed you propose is good and beneficent; haste, my lord, let us have no delay.” The king was delighted by his minister’s assent, like a creeper that spreads apace when it has once clasped a strong bough.
Dohâ 6
Said the king: “Whatever orders the saint may give with regard to Rama’s coronation, see that you perform with all speed.”
In gentle accents the glad saint spoke and said: “Bring water from all holy places, and all kinds of herbs, roots, fruits and flowers (enumerating by name every auspicious variety), with chauries of different sizes and apparel of all sorts, both of wool and silk and every other material, with jewels and all the auspicious things that there are in the world, that are fit for a king’s installation.” Then, after repeating all the forms prescribed in the Veda, he said: “Erect in the city a number of pavilions, and plant the streets in every quarter with fruit-bearing mangoes and trees of betel-nut and plantains, and fashion bright and beautiful jewelled squares, and have all the bazaars speedily decorated, and do reverence to Ganesh and your guru and your family god, and diligently serve the Brahmans.”
Dohâ
“Make ready flags and banners and wreaths and vases, horses too, and chariots and elephants.” All were obedient to the holy sage’s words and busied themselves each in his own special work.
Chaupai
Whatever the order that any one had been given by the saint, that he regarded as the very first thing to be done. The king worships Brahmans, saints and gods, and does everything to promote Rama’s prosperity. On hearing the glad news of Rama’s installation, all Avadh resounded with songs of jubilee. Good omens declared themselves in the bodies both of Rama and Sita, by a sudden quiver of the lucky side, and they said affectionately to one another: “This betokens Bharat’s return. We have greatly missed him for many a long day. This good sign assures us of a friend’s approach, and in the whole world there is no friend so dear to us as Bharat; this good omen can have but one meaning.” Every day Rama is as lovingly anxious about his brother as a turtle for its eggs in the sand far away.
Dohâs
On hearing these most glad tidings, the ladies of the court were as delighted as the waves of ocean swell with joy on beholding the moon in its glory.
Chaupai
First they took care that those who brought the news were richly guerdoned with jewels and robes; then, with a body all quivering with emotion and soul full of love, they proceeded to make all festal preparations. Sumitrā filled in a lovely square with exquisite gems of every kind; Rāma's mother, drowned in joy, sent for a crowd of Brāhmans and loaded them with gifts; then worshipped the local divinity and the gods and the serpents, and vowed future sacrifices, praying: “In your mercy, grant me this boon, that Rāma prosper.”
“Make ready flags and banners and wreaths and vases, horses too, and chariots and elephants.” All were obedient to the holy sage’s words and busied themselves each in his own special work.
Chaupai
Whatever the order that any one had been given by the saint, that he regarded as the very first thing to be done. The king worships Brahmans, saints and gods, and does everything to promote Rama’s prosperity. On hearing the glad news of Rama’s installation, all Avadh resounded with songs of jubilee. Good omens declared themselves in the bodies both of Rama and Sita, by a sudden quiver of the lucky side, and they said affectionately to one another: “This betokens Bharat’s return. We have greatly missed him for many a long day. This good sign assures us of a friend’s approach, and in the whole world there is no friend so dear to us as Bharat; this good omen can have but one meaning.” Every day Rama is as lovingly anxious about his brother as a turtle for its eggs in the sand far away.
Dohâs
On hearing these most glad tidings, the ladies of the court were as delighted as the waves of ocean swell with joy on beholding the moon in its glory.
Chaupai
First they took care that those who brought the news were richly guerdoned with jewels and robes; then, with a body all quivering with emotion and soul full of love, they proceeded to make all festal preparations. Sumitrā filled in a lovely square with exquisite gems of every kind; Rāma's mother, drowned in joy, sent for a crowd of Brāhmans and loaded them with gifts; then worshipped the local divinity and the gods and the serpents, and vowed future sacrifices, praying: “In your mercy, grant me this boon, that Rāma prosper.”
Auspicious strains are chanted by moon-faced, fawn-eyed damsels, with voice sweet as that of the kail.
Dohā 9
On hearing of Rāma's installation, all good women were glad of heart and began diligently to make festal preparations, thinking God to be gracious to them.
Chaupai
Then the monarch summoned Vasishtha and sent him to Rāma's apartments to inform him of the coming event. When Raghu-nāth heard of the guru's approach, he came to the door and bowed his head at his feet, and after reverently sprinkling lustral water, conducted him in and paid him honour in the sixteen prescribed modes. Then, after again with Sītā clasping his feet, Rāma thus spoke, with his lotus hands folded in prayer: “For a lord to visit his servant's house is a source of great joy, a cure for all distress; yet it had been more fitting, sir, and more in accordance with custom, had you kindly sent to say you wanted me. Since my lord has graciously waived his prerogative, my house has to-day become highly blest. Let me know, holy father, what are your orders; it is for a servant to do his master's service.”
Dohā 10
On hearing these affectionate words the saint extolled Raghu-bīr: “O Rāma, glory of the solar race, it is like you to speak thus.”
Chaupai
After eulogizing Rāma's high qualifications and amiable character, the great saint with much emotion explained: “The king has prepared for a royal installation, and wishes to confer upon you the dignity of regent. To-day, Rāma, you should devote yourself to practices of devotion, that God may bring the matter to a happy issue.” Having thus admonished him, the guru returned to the king; while Rāma's heart was all amazement: “My brothers and I were all born together, and together have we ate and slept and played in childhood;
Dohā 9
On hearing of Rāma's installation, all good women were glad of heart and began diligently to make festal preparations, thinking God to be gracious to them.
Chaupai
Then the monarch summoned Vasishtha and sent him to Rāma's apartments to inform him of the coming event. When Raghu-nāth heard of the guru's approach, he came to the door and bowed his head at his feet, and after reverently sprinkling lustral water, conducted him in and paid him honour in the sixteen prescribed modes. Then, after again with Sītā clasping his feet, Rāma thus spoke, with his lotus hands folded in prayer: “For a lord to visit his servant's house is a source of great joy, a cure for all distress; yet it had been more fitting, sir, and more in accordance with custom, had you kindly sent to say you wanted me. Since my lord has graciously waived his prerogative, my house has to-day become highly blest. Let me know, holy father, what are your orders; it is for a servant to do his master's service.”
Dohā 10
On hearing these affectionate words the saint extolled Raghu-bīr: “O Rāma, glory of the solar race, it is like you to speak thus.”
Chaupai
After eulogizing Rāma's high qualifications and amiable character, the great saint with much emotion explained: “The king has prepared for a royal installation, and wishes to confer upon you the dignity of regent. To-day, Rāma, you should devote yourself to practices of devotion, that God may bring the matter to a happy issue.” Having thus admonished him, the guru returned to the king; while Rāma's heart was all amazement: “My brothers and I were all born together, and together have we ate and slept and played in childhood;
Then came Lakshman, full of love and joy, and was welcomed with words of affection by the moon of the lily-like solar race.
Chaupai
There was a noise of music of every kind, and the delight of the city was beyond description. All prayed for Bharat's return, that he might come quickly and like them enjoy the spectacle. In every street and lane and house and market and place of resort, men and women were saying to one another: “When will to-morrow come and the auspicious moment, in which God will accomplish our desire; when, with Sītā by his side, Rāma will take his seat on the golden throne, and all our wishes be gratified.” They were all saying, “When will to-morrow come?” But the envious gods prayed that difficulties might arise; the rejoicings at Avadh pleased them as little as a moonlight night pleases a thief. So they humbly called in Sāradā and again and again threw themselves at her feet:
Dohā 12
“O mother, regard our great distress and make haste to relieve it. If Rāma refuses the throne and retires into the forest, all will be well with us.”
On hearing this prayer of the gods, she stood still, thinking sadly: “I am like a winter’s night to a bed of lotuses.” The gods, seeing her hesitate, cried yet once more: “O mother, not the least blame will attach to you; for Raghu-râo—you know his nature well—is exempt from sorrow as from joy; and (as for his people) they, like all other creatures, have their share in pain or pleasure, under the law of necessity: go therefore to Avadh and befriend us gods.” Time after time they clasped her feet till she yielded and went, though still thinking to herself, “The gods are a mean-spirited crew; though they dwell on high, their acts are low, and they cannot endure to see another’s prosperity.”
Chaupai
There was a noise of music of every kind, and the delight of the city was beyond description. All prayed for Bharat's return, that he might come quickly and like them enjoy the spectacle. In every street and lane and house and market and place of resort, men and women were saying to one another: “When will to-morrow come and the auspicious moment, in which God will accomplish our desire; when, with Sītā by his side, Rāma will take his seat on the golden throne, and all our wishes be gratified.” They were all saying, “When will to-morrow come?” But the envious gods prayed that difficulties might arise; the rejoicings at Avadh pleased them as little as a moonlight night pleases a thief. So they humbly called in Sāradā and again and again threw themselves at her feet:
Dohā 12
“O mother, regard our great distress and make haste to relieve it. If Rāma refuses the throne and retires into the forest, all will be well with us.”
On hearing this prayer of the gods, she stood still, thinking sadly: “I am like a winter’s night to a bed of lotuses.” The gods, seeing her hesitate, cried yet once more: “O mother, not the least blame will attach to you; for Raghu-râo—you know his nature well—is exempt from sorrow as from joy; and (as for his people) they, like all other creatures, have their share in pain or pleasure, under the law of necessity: go therefore to Avadh and befriend us gods.” Time after time they clasped her feet till she yielded and went, though still thinking to herself, “The gods are a mean-spirited crew; though they dwell on high, their acts are low, and they cannot endure to see another’s prosperity.”
Again reflecting on the future, that the ablest poets would do her will, she became cheerful of heart and flew to the city of Dasarath, as it were some intolerably inauspicious aspect of the planets.
Delighted at the news, not a few of Râma’s boyish friends went to congratulate him, and the Lord, sensible of their affection, received them graciously and politely asked of their welfare. At his permission they roamed through the palace discussing his praises: “Is there any one in the whole world so kind and amiable as Raghu-bîr? Whatever future births fate has in store for us, God only grant us this, that we may always be the servants of Sita’s lordly spouse: we ask for nothing more.” This was the desire of every one in the city; only Kaikeyi’s heart was in a flame; for who is not spoiled by evil communications? There is no profit in taking counsel with the vile.
The king's desire being as a pleasant forest and the general happiness as a flock of birds, at which as a huntress she sent forth the cruel falcon of her speech—
Chaupai
“Hear, my beloved, what is the desire of my heart. Grant me for one boon Bharat's installation; and for the second (I beg with clasped hands, O my lord, accomplish my desire) may Râma be banished to the woods for 14 years, there to dwell in the penitential garb of a hermit.” At these words of the queen the king's heart grew faint, as the chakwa is troubled by the rays of the moon: he trembled all over, nor could he utter a sound, like a partridge in the wood at the swoop of a falcon; the mighty monarch was as crestfallen as a palm-tree struck by lightning; with his hands to his forehead and closing both his eyes, as it were Grief personified, he began his moan: “My desire, that had blossomed like the tree of paradise, has been stricken and uprooted as it were by an elephant at the time of bearing. Kaikeyi has desolated Avadh and laid the foundation of everlasting calamity.
Delighted at the news, not a few of Râma’s boyish friends went to congratulate him, and the Lord, sensible of their affection, received them graciously and politely asked of their welfare. At his permission they roamed through the palace discussing his praises: “Is there any one in the whole world so kind and amiable as Raghu-bîr? Whatever future births fate has in store for us, God only grant us this, that we may always be the servants of Sita’s lordly spouse: we ask for nothing more.” This was the desire of every one in the city; only Kaikeyi’s heart was in a flame; for who is not spoiled by evil communications? There is no profit in taking counsel with the vile.
The king's desire being as a pleasant forest and the general happiness as a flock of birds, at which as a huntress she sent forth the cruel falcon of her speech—
Chaupai
“Hear, my beloved, what is the desire of my heart. Grant me for one boon Bharat's installation; and for the second (I beg with clasped hands, O my lord, accomplish my desire) may Râma be banished to the woods for 14 years, there to dwell in the penitential garb of a hermit.” At these words of the queen the king's heart grew faint, as the chakwa is troubled by the rays of the moon: he trembled all over, nor could he utter a sound, like a partridge in the wood at the swoop of a falcon; the mighty monarch was as crestfallen as a palm-tree struck by lightning; with his hands to his forehead and closing both his eyes, as it were Grief personified, he began his moan: “My desire, that had blossomed like the tree of paradise, has been stricken and uprooted as it were by an elephant at the time of bearing. Kaikeyi has desolated Avadh and laid the foundation of everlasting calamity.
He saw her standing before him, burning with passion, as it were Fury’s own sword drawn from the sheath, with ill counsel for its hilt and cruelty for its sharp edge whetted on the Humpback grindstone. The monarch saw her stern and terrible: “She will rob me either of life or honour”; but stilling his heart he cried in suppliant tones which she regarded not: “Bharat and Râma are as my two eyes. I tell you truly and call Siva as my witness. O my beloved, what is this ill word that you have uttered, destructive of all order, confidence and affection? I will not fail to despatch a messenger at daybreak, and as soon as they hear the news both brothers will come. Then after fixing an auspicious day and making all due preparation I will solemnly confer the kingdom on Bharat.
His lips became parched and his body all aflame, like a poor snake that has been robbed of the jewel in its head. Seeing the furious Kaikeyi near, like death counting the minutes, the pitiful and amiable Raghunath, though he now for the first time saw sorrow, and had never before heard its name even, composed himself as the occasion required and in pleasant tones asked his mother: “Tell me, mother, the cause of my father’s distress, that I may endeavour to put an end to it.” “Listen, Rama; the sole cause is this: the king is very fond of you; he has promised to grant me two requests, and I have asked for what I wanted; but he is disturbed on hearing them and cannot get rid of a scruple on your account.
His lips became parched and his body all aflame, like a poor snake that has been robbed of the jewel in its head. Seeing the furious Kaikeyi near, like death counting the minutes, the pitiful and amiable Raghunath, though he now for the first time saw sorrow, and had never before heard its name even, composed himself as the occasion required and in pleasant tones asked his mother: “Tell me, mother, the cause of my father’s distress, that I may endeavour to put an end to it.” “Listen, Rama; the sole cause is this: the king is very fond of you; he has promised to grant me two requests, and I have asked for what I wanted; but he is disturbed on hearing them and cannot get rid of a scruple on your account.
“Welcome disgrace and perish my good name; may I sink into Hell rather than mount to Heaven; be it mine to support the most intolerable pain rather than have Râma taken from my sight.” Thinking thus to himself, the king spoke not a word, while his soul quivered like a pipal leaf. Perceiving his father to be thus overpowered with love, Raghupati spoke again with a view to his mother, in modest and thoughtful phrase, as the place, the time, and the circumstances demanded:
“Father, if I speak a little wilfully, forgive the offence by reason of my childish years. You are troubled about a very little matter; why did you not speak and let me know of this at the first? After seeing you, sire, I questioned my mother, and on hearing her explanation my fear subsided.
After staying fourteen years in the woods, in obedience to my sire’s command, I will come back and again behold your feet; make not your mind uneasy.
Rama’s sweet and dutiful words pierced like arrows through his mother’s heart. At the sound of his chilling speech she withered and drooped like the jāyadsa at a shower in the rains. The anguish of her soul was past telling, as when an elephant shrinks at the roar of a tiger. Her eyes filled with tears and her body trembled all over, like a fish overtaken by the scour of a flooded river. Summoning up courage, she looked her son in the face and thus spoke, in faltering accents: “My son, you are your father’s darling and it is a constant delight to him to watch your doings. He had fixed an auspicious day for giving you the sceptre; for what offence does he now banish you to the woods? Tell me, my boy, the upshot of it all; who is the destroying fire of the Sun-god’s line?”
“Father, if I speak a little wilfully, forgive the offence by reason of my childish years. You are troubled about a very little matter; why did you not speak and let me know of this at the first? After seeing you, sire, I questioned my mother, and on hearing her explanation my fear subsided.
After staying fourteen years in the woods, in obedience to my sire’s command, I will come back and again behold your feet; make not your mind uneasy.
Rama’s sweet and dutiful words pierced like arrows through his mother’s heart. At the sound of his chilling speech she withered and drooped like the jāyadsa at a shower in the rains. The anguish of her soul was past telling, as when an elephant shrinks at the roar of a tiger. Her eyes filled with tears and her body trembled all over, like a fish overtaken by the scour of a flooded river. Summoning up courage, she looked her son in the face and thus spoke, in faltering accents: “My son, you are your father’s darling and it is a constant delight to him to watch your doings. He had fixed an auspicious day for giving you the sceptre; for what offence does he now banish you to the woods? Tell me, my boy, the upshot of it all; who is the destroying fire of the Sun-god’s line?”
After a look at Rama’s face the minister’s son explained to her the reason. On hearing his account she was struck dumb: words fail to describe her condition.
She could neither detain him, nor yet say Go; either way her heart was distraught with cruel pain: as though for “moon” one had written “eclipse”: God’s hand is ever against us all. Duty and affection both laid siege to her soul; her dilemma was like that of a snake with a musk-rat. “If I keep my son, it will be a sin; my past virtue will go for nothing and my friends will abhor me. If I order him into exile, it will be a sad loss.” In this distressing strait the queen was sore tried. Again reflecting discreetly on her wifely duty and remembering that Rama and Bharat were both equally her sons, the queen in the sweetness of her disposition summoned up courage and spoke these woeful words: “May I die, my son, but you have done well; a father’s command is the most paramount duty.
When Rama had thus exhorted them all, he cheerfully bowed his head at his guru’s lotus feet, and invoking Ganes, Gauri, and Mahadev, and receiving their blessing, sallied forth. As he went, there was great lamentation and a mournful wailing throughout the city, terrible to hear. In Lanka omens of ill, in Avadh exceeding distress; while mingled joy and sorrow possessed the hosts of heaven. When his swoon had passed, the king awoke and sent for Sumanta and thus began: “Rama has gone to the woods, and yet my life flits not; what good does it hope to get by still remaining in my body? What more grievous torture can there be, to force it from my frame?” Again taking patience, he added: “Friend, take you the chariot and go;
She could neither detain him, nor yet say Go; either way her heart was distraught with cruel pain: as though for “moon” one had written “eclipse”: God’s hand is ever against us all. Duty and affection both laid siege to her soul; her dilemma was like that of a snake with a musk-rat. “If I keep my son, it will be a sin; my past virtue will go for nothing and my friends will abhor me. If I order him into exile, it will be a sad loss.” In this distressing strait the queen was sore tried. Again reflecting discreetly on her wifely duty and remembering that Rama and Bharat were both equally her sons, the queen in the sweetness of her disposition summoned up courage and spoke these woeful words: “May I die, my son, but you have done well; a father’s command is the most paramount duty.
When Rama had thus exhorted them all, he cheerfully bowed his head at his guru’s lotus feet, and invoking Ganes, Gauri, and Mahadev, and receiving their blessing, sallied forth. As he went, there was great lamentation and a mournful wailing throughout the city, terrible to hear. In Lanka omens of ill, in Avadh exceeding distress; while mingled joy and sorrow possessed the hosts of heaven. When his swoon had passed, the king awoke and sent for Sumanta and thus began: “Rama has gone to the woods, and yet my life flits not; what good does it hope to get by still remaining in my body? What more grievous torture can there be, to force it from my frame?” Again taking patience, he added: “Friend, take you the chariot and go;
Dohâ 79.
the two boys are young and delicate, and Janak’s daughter a delicate girl; take them up into the chariot and show them the forest, and come back in a day or two.
Chaupâi.
Both brothers are brave, and Raghurai is the very ocean of truth and staunch to his word; if they will not turn, do you with clasped hands humbly entreat him: ‘Send back, my lord, the daughter of Mithila’s king.’ When Sita is alarmed by the sight of the forest, take the opportunity of telling her my instructions, saying: ‘This is the message sent by your father-in-law and mother-in-law; come back, daughter; there are many perils in the desert. You can stay at your pleasure now with your own father, now with your husband’s parents.’ In this manner try every way you can; if she comes back it will be the succour of my life; if not, it will end in my death; what can I do? God is against me.” So saying, the king fainted and fell to the ground, crying: “O that you could bring them back to me, Rama, Lakshman and Sita!”
Dohâ 80.
Having received the king’s commands, he bowed his head and in haste made ready the chariot, and went to the place outside the city where were Sita and the two brothers.
the two boys are young and delicate, and Janak’s daughter a delicate girl; take them up into the chariot and show them the forest, and come back in a day or two.
Chaupâi.
Both brothers are brave, and Raghurai is the very ocean of truth and staunch to his word; if they will not turn, do you with clasped hands humbly entreat him: ‘Send back, my lord, the daughter of Mithila’s king.’ When Sita is alarmed by the sight of the forest, take the opportunity of telling her my instructions, saying: ‘This is the message sent by your father-in-law and mother-in-law; come back, daughter; there are many perils in the desert. You can stay at your pleasure now with your own father, now with your husband’s parents.’ In this manner try every way you can; if she comes back it will be the succour of my life; if not, it will end in my death; what can I do? God is against me.” So saying, the king fainted and fell to the ground, crying: “O that you could bring them back to me, Rama, Lakshman and Sita!”
Dohâ 80.
Having received the king’s commands, he bowed his head and in haste made ready the chariot, and went to the place outside the city where were Sita and the two brothers.
Chaupâi.
There Sumanta declared to them the king’s message and respectfully made Rama ascend the chariot. When Sita and the two brothers had mounted and drove away, they mentally bowed the head to Avadh. As the bereaved city saw Rama depart, all the people began confusedly to follow him. The gracious lord said everything to console them, and they turned homewards, but again came back overmastered by their affection. Avadh appeared to them as gloomy and oppressive as the dark night of death; the citizens looked with trembling at one another like so many wild beasts: their home seemed like the grave, their retainers like ghosts, and their sons, friends and neighbours as the angels of death. The trees and creepers in the gardens all withered; the streams and ponds were fearful to behold.
Dohâ 81.
All the horses, elephants and tame deer, the town-cattle, the cuckoos and the peacocks, the hoity swans, parrots, mainas, herons, flamingoes and partridges,
Chaupâi.
all stood aghast at Rama’s departure, dumb and motionless as statues. The whole city resembled some dense forest, in which the agitated people were as the birds and deer, while Kaikeyi had been fashioned by God as some wild woman of the woods, who had set all in a fierce blaze. Unable to endure the burning pain of Rama’s departure, the people all flocked after him in their bewilderment, each one thinking to himself: “There is no happiness apart from Rama, Lakshman and Sita. Everything can be had where Rama is, and Avadh without Raghubir is of no account.” With this settled idea they bore him company, abandoning halls of delight that the gods might envy. For what influence can the pleasures of sense have upon men who are devoted to Rama’s lotus feet?
There Sumanta declared to them the king’s message and respectfully made Rama ascend the chariot. When Sita and the two brothers had mounted and drove away, they mentally bowed the head to Avadh. As the bereaved city saw Rama depart, all the people began confusedly to follow him. The gracious lord said everything to console them, and they turned homewards, but again came back overmastered by their affection. Avadh appeared to them as gloomy and oppressive as the dark night of death; the citizens looked with trembling at one another like so many wild beasts: their home seemed like the grave, their retainers like ghosts, and their sons, friends and neighbours as the angels of death. The trees and creepers in the gardens all withered; the streams and ponds were fearful to behold.
Dohâ 81.
All the horses, elephants and tame deer, the town-cattle, the cuckoos and the peacocks, the hoity swans, parrots, mainas, herons, flamingoes and partridges,
Chaupâi.
all stood aghast at Rama’s departure, dumb and motionless as statues. The whole city resembled some dense forest, in which the agitated people were as the birds and deer, while Kaikeyi had been fashioned by God as some wild woman of the woods, who had set all in a fierce blaze. Unable to endure the burning pain of Rama’s departure, the people all flocked after him in their bewilderment, each one thinking to himself: “There is no happiness apart from Rama, Lakshman and Sita. Everything can be had where Rama is, and Avadh without Raghubir is of no account.” With this settled idea they bore him company, abandoning halls of delight that the gods might envy. For what influence can the pleasures of sense have upon men who are devoted to Rama’s lotus feet?
Dohâ 82.
Young and old, all left their homes and followed him; and on the bank of the Tamasa Rama made his first day’s halt.
Chaupâi.
When Raghupati saw his people overpowered with love, his kind heart was greatly troubled. The merciful lord Raghunath, being quickly touched by the grief of others, spoke to them many words of tenderness and affection and did his best to comfort them, admonishing them much of their religious duty. But in their fondness they could not tear themselves away. As there was no means of overcoming their innate affection, Raghurai was reduced to perplexity. Worn out with grief and toil, the people fell asleep—a divine delusion helping to beguile them—and when two watches of the night were spent Rama affectionately addressed his minister: “Father, drive the chariot so as to efface the tracks of the wheels; there is no other way of settling the business.”
Dohâ 83.
Rama, Lakshman and Sita then mounted the car, after bowing the head to Sambhu’s feet, and the minister drove it speedily hither and thither, confusing the tracks.
Chaupâi,
At daybreak the people all woke, and there was a great cry that Raghubir had gone. They could nohow distinguish the tracks of the chariot, though they ran in all directions, crying Rama, Rama, like as when a ship is sinking at sea, all the merchants are in terror. One suggested to another: “Rama left us on seeing our distress.” They revile themselves and envy the fish, crying: “A curse on our life away from Raghu-bir: as God has robbed us of our Beloved, why has He not granted us our prayer to die?” With many such lamentations they returned to Avadh full of heaviness: the anguish of parting was beyond description, and it was only the hope of his return kept them alive.
Young and old, all left their homes and followed him; and on the bank of the Tamasa Rama made his first day’s halt.
Chaupâi.
When Raghupati saw his people overpowered with love, his kind heart was greatly troubled. The merciful lord Raghunath, being quickly touched by the grief of others, spoke to them many words of tenderness and affection and did his best to comfort them, admonishing them much of their religious duty. But in their fondness they could not tear themselves away. As there was no means of overcoming their innate affection, Raghurai was reduced to perplexity. Worn out with grief and toil, the people fell asleep—a divine delusion helping to beguile them—and when two watches of the night were spent Rama affectionately addressed his minister: “Father, drive the chariot so as to efface the tracks of the wheels; there is no other way of settling the business.”
Dohâ 83.
Rama, Lakshman and Sita then mounted the car, after bowing the head to Sambhu’s feet, and the minister drove it speedily hither and thither, confusing the tracks.
Chaupâi,
At daybreak the people all woke, and there was a great cry that Raghubir had gone. They could nohow distinguish the tracks of the chariot, though they ran in all directions, crying Rama, Rama, like as when a ship is sinking at sea, all the merchants are in terror. One suggested to another: “Rama left us on seeing our distress.” They revile themselves and envy the fish, crying: “A curse on our life away from Raghu-bir: as God has robbed us of our Beloved, why has He not granted us our prayer to die?” With many such lamentations they returned to Avadh full of heaviness: the anguish of parting was beyond description, and it was only the hope of his return kept them alive.
Dohâ 84.
Men and women alike began to fast and make vows to secure his return, like the poor chakwaa and the lotus when bereft of the sun.
Chaupâi.
Sita with the minister and the two brothers arrived on their way at the city of Sringavera. On beholding the river of the gods, Rama alighted and with much joy made it his obeisance. The minister, Lakhsman and Sita saluted it also, and Rama was as glad as any of them; for the Ganges is the source of all bliss and beatitude, the author of all happiness, the destroyer of every sorrow. Many were the stories and legends that Rama repeated as he gazed upon its flood, instructing the minister, his younger brother, and his bride in the majesty and grandeur of the heavenly stream. They bathed and all the fatigue of the march was removed; they drank of the holy water and their soul was gladdened. It is only in vulgar phrase that fatigue is ascribed to him by whose remembrance all the burdens of the world are lightened.
Dohâ 85.
Rama, the champion of the solar race, is the holy God, of supreme wisdom and bliss, the bridge over the ocean of existence, though he acts like an ordinary man.
Chaupâi.
When Guha, the Nishad, heard the news, he was glad and called together his friends and relations, and taking a great quantity of fruits and vegetables as a present, went out to meet him with infinite joy of heart. With a profound obeisance he put down his offering before him and gazed upon the Lord with the utmost devotion. Raghurâi with his natural kindliness asked him of his health and seated him by his side. “The sight of your lotus feet, sire, is health indeed; I am most highly favoured, as all will admit. My land, my house, my fortune are yours, my lord; I and mine are your poor vassals. Do me the favour of entering my abode; treat me as one of your servants and I shall be the envy of all men.” “All that you say, my good friend, is very true; but my father has given me other commands.”
Men and women alike began to fast and make vows to secure his return, like the poor chakwaa and the lotus when bereft of the sun.
Chaupâi.
Sita with the minister and the two brothers arrived on their way at the city of Sringavera. On beholding the river of the gods, Rama alighted and with much joy made it his obeisance. The minister, Lakhsman and Sita saluted it also, and Rama was as glad as any of them; for the Ganges is the source of all bliss and beatitude, the author of all happiness, the destroyer of every sorrow. Many were the stories and legends that Rama repeated as he gazed upon its flood, instructing the minister, his younger brother, and his bride in the majesty and grandeur of the heavenly stream. They bathed and all the fatigue of the march was removed; they drank of the holy water and their soul was gladdened. It is only in vulgar phrase that fatigue is ascribed to him by whose remembrance all the burdens of the world are lightened.
Dohâ 85.
Rama, the champion of the solar race, is the holy God, of supreme wisdom and bliss, the bridge over the ocean of existence, though he acts like an ordinary man.
Chaupâi.
When Guha, the Nishad, heard the news, he was glad and called together his friends and relations, and taking a great quantity of fruits and vegetables as a present, went out to meet him with infinite joy of heart. With a profound obeisance he put down his offering before him and gazed upon the Lord with the utmost devotion. Raghurâi with his natural kindliness asked him of his health and seated him by his side. “The sight of your lotus feet, sire, is health indeed; I am most highly favoured, as all will admit. My land, my house, my fortune are yours, my lord; I and mine are your poor vassals. Do me the favour of entering my abode; treat me as one of your servants and I shall be the envy of all men.” “All that you say, my good friend, is very true; but my father has given me other commands.”
Dohâ 86.
“For fourteen years I must dwell in the woods and adopt the rules, the dress and the diet of a hermit; to stay in a village is forbidden.” On hearing this Guha was much grieved.
Chaupâi.
Seeing Rama, Lakhsman and Sita to be so beautiful, the citizens affectionately protested: “What kind of parents can they be, friend, who have banished such children to the woods?” Said one: “The king has done well to give our eyes such a treat.” Then the Nishad chief on reflection decided upon a beautiful sinsapa tree, and took Raghunath and showed him the place, who declared it to be most excellent. The citizens after paying him their respects went home and Rama proceeded to the performance of his evening devotions. Guha made and spread for him a charming bed of grass and soft leaves, and brought him leaf-made bowls filled with all such fruits and vegetables as he knew to be sweet and wholesome and good.
Dohâ 87.
After he had partaken of the fruits and herbs with the minister and Sita and his brother, the jewel of Ragha’s line lay down to sleep, while Lakhsman shampooed his feet.
Chaupâi
When he knew his lord to be asleep, he arose and softly bade Samanta take rest, while he himself fitted an arrow to his bow and took up the position of a marksman at a little distance, there to watch. The affectionate Guha, having summoned trusty sentinels and stationed them roundabout, went himself and sat down by Lakhsman, with his quiver at his back and an arrow fitted to his bow. When the Nishad saw Rama asleep, his soul was troubled with excess of love, his body thrilled with emotion, his eyes flowed with tears, and he thus in tender accents addressed Lakshman: “The king's palace is altogether beautiful, nor can the courts of heaven be compared to it; its charming pavilions, inlaid with precious stones, seem to have been adorned by Love's own hands.
“For fourteen years I must dwell in the woods and adopt the rules, the dress and the diet of a hermit; to stay in a village is forbidden.” On hearing this Guha was much grieved.
Chaupâi.
Seeing Rama, Lakhsman and Sita to be so beautiful, the citizens affectionately protested: “What kind of parents can they be, friend, who have banished such children to the woods?” Said one: “The king has done well to give our eyes such a treat.” Then the Nishad chief on reflection decided upon a beautiful sinsapa tree, and took Raghunath and showed him the place, who declared it to be most excellent. The citizens after paying him their respects went home and Rama proceeded to the performance of his evening devotions. Guha made and spread for him a charming bed of grass and soft leaves, and brought him leaf-made bowls filled with all such fruits and vegetables as he knew to be sweet and wholesome and good.
Dohâ 87.
After he had partaken of the fruits and herbs with the minister and Sita and his brother, the jewel of Ragha’s line lay down to sleep, while Lakhsman shampooed his feet.
Chaupâi
When he knew his lord to be asleep, he arose and softly bade Samanta take rest, while he himself fitted an arrow to his bow and took up the position of a marksman at a little distance, there to watch. The affectionate Guha, having summoned trusty sentinels and stationed them roundabout, went himself and sat down by Lakhsman, with his quiver at his back and an arrow fitted to his bow. When the Nishad saw Rama asleep, his soul was troubled with excess of love, his body thrilled with emotion, his eyes flowed with tears, and he thus in tender accents addressed Lakshman: “The king's palace is altogether beautiful, nor can the courts of heaven be compared to it; its charming pavilions, inlaid with precious stones, seem to have been adorned by Love's own hands.
Dohā 88
Rich and luxurious are its beds, sweet with odorous flowers and perfumes, with jewelled lamps and appliances of every description,
Chaupāī
with all kinds of coverlets and pillows, and mattresses as soft and white as the froth of milk, where Sita and Rama reposed at night and put to shame with their beauty both Rati and Kamadeva, who now sleep on a pallet, weary and naked, pitiful to behold. The Rama, whom his father and mother, his own family and all the people of the city, his companions and associates, his menservants and maidservants, all cherished as tenderly as their own life, is now sleeping on the bare ground. The Sita, whose father is Janak of world-wide fame; whose father-in-law is Dasarath, the friend of the king of heaven; whose spouse is Ramchandra; is now sleeping on the ground; is not God against us all? Are Sita and Rama fit dwellers of the desert? Well do men say, ‘Fate is supreme.’
Dohā 89
The foolish daughter of Kekaya has wrought sad mischief by bringing this trouble on Rama and Janaki on their day of rejoicing.
Chaupāī
She has become the axe at the root of the tree of the solar race, and through her wickedness has plunged the whole world in woe.” Seeing Rama and Sita asleep upon the ground, the Nishad became sad exceedingly; but Lakshman addressed him in sweet and gentle tones that were full of the essence of wisdom, sobriety and faith: “No man is the cause of another's joy or sorrow; all is the fruit of one's own actions, brother. Union and separation, pleasure, good and evil, friendship, enmity and neutrality are snares of delusion. Birth, death, all the entanglements of the world, prosperity and adversity, fortune and destiny, earth, home, wealth, city and family, heaven, hell and all human affairs; all that you can see, or hear, or imagine in your mind, all is delusive and unreal.
Rich and luxurious are its beds, sweet with odorous flowers and perfumes, with jewelled lamps and appliances of every description,
Chaupāī
with all kinds of coverlets and pillows, and mattresses as soft and white as the froth of milk, where Sita and Rama reposed at night and put to shame with their beauty both Rati and Kamadeva, who now sleep on a pallet, weary and naked, pitiful to behold. The Rama, whom his father and mother, his own family and all the people of the city, his companions and associates, his menservants and maidservants, all cherished as tenderly as their own life, is now sleeping on the bare ground. The Sita, whose father is Janak of world-wide fame; whose father-in-law is Dasarath, the friend of the king of heaven; whose spouse is Ramchandra; is now sleeping on the ground; is not God against us all? Are Sita and Rama fit dwellers of the desert? Well do men say, ‘Fate is supreme.’
Dohā 89
The foolish daughter of Kekaya has wrought sad mischief by bringing this trouble on Rama and Janaki on their day of rejoicing.
Chaupāī
She has become the axe at the root of the tree of the solar race, and through her wickedness has plunged the whole world in woe.” Seeing Rama and Sita asleep upon the ground, the Nishad became sad exceedingly; but Lakshman addressed him in sweet and gentle tones that were full of the essence of wisdom, sobriety and faith: “No man is the cause of another's joy or sorrow; all is the fruit of one's own actions, brother. Union and separation, pleasure, good and evil, friendship, enmity and neutrality are snares of delusion. Birth, death, all the entanglements of the world, prosperity and adversity, fortune and destiny, earth, home, wealth, city and family, heaven, hell and all human affairs; all that you can see, or hear, or imagine in your mind, all is delusive and unreal.
Dohā 90
In a dream a beggar becomes a king and the Lord of heaven a pauper; but on waking the one is no gainer, nor the other a loser; this is the way in which you should regard the world.
Chaupāī
Reasoning thus, be not angry with any one, nor vainly attribute blame to any. All are sleepers in a night of delusion, and see many kinds of dreams; in this world of darkness they only are awake who detach themselves from the material, and are absorbed in contemplation of the Supreme; nor can any soul be regarded as aroused from slumber till it has renounced every sensual enjoyment. Then ensues spiritual enlightenment and escape from the errors of delusion, and finally devotion to Rama. This, friend, is man's highest good: to be devoted to Rama in thought, word and deed. Rama is God, the totality of good, imperishable, invisible, uncreated, incomparable, void of all change, indivisible, whom the Veda declares that it cannot define.
Dohā 91
In His mercy he has taken the form of a man and performs human actions out of the love He bears to his faithful people and to Earth and the Brahmans and cows and gods. On hearing them, the snares of the world are broken asunder.
Chaupāī
Having thus reflected, friend, give no place to deceit, but fix your affections on Sita and Rama's feet.” While he was yet speaking of Rama's virtues, the day dawned and the joy of the world awoke. After performing every purificatory rite he bathed, the all-pure and wise, and called for some milk of the bar tree, and bound up the hair of his head into a knot, as did also his brother. On seeing this, Sumanta's eyes filled with tears. Sore pained at heart, with doleful face and clasped hands he made this humble speech: “The king of Kosala, my lord, thus enjoined me: ‘Take the chariot and go with Rama; let them see the forest and bathe in the Ganges, and then speedily bring them home again, both the brothers, Lakshman and Rama, and Sita too, bring them back, settling all their doubts and scruples.’
In a dream a beggar becomes a king and the Lord of heaven a pauper; but on waking the one is no gainer, nor the other a loser; this is the way in which you should regard the world.
Chaupāī
Reasoning thus, be not angry with any one, nor vainly attribute blame to any. All are sleepers in a night of delusion, and see many kinds of dreams; in this world of darkness they only are awake who detach themselves from the material, and are absorbed in contemplation of the Supreme; nor can any soul be regarded as aroused from slumber till it has renounced every sensual enjoyment. Then ensues spiritual enlightenment and escape from the errors of delusion, and finally devotion to Rama. This, friend, is man's highest good: to be devoted to Rama in thought, word and deed. Rama is God, the totality of good, imperishable, invisible, uncreated, incomparable, void of all change, indivisible, whom the Veda declares that it cannot define.
Dohā 91
In His mercy he has taken the form of a man and performs human actions out of the love He bears to his faithful people and to Earth and the Brahmans and cows and gods. On hearing them, the snares of the world are broken asunder.
Chaupāī
Having thus reflected, friend, give no place to deceit, but fix your affections on Sita and Rama's feet.” While he was yet speaking of Rama's virtues, the day dawned and the joy of the world awoke. After performing every purificatory rite he bathed, the all-pure and wise, and called for some milk of the bar tree, and bound up the hair of his head into a knot, as did also his brother. On seeing this, Sumanta's eyes filled with tears. Sore pained at heart, with doleful face and clasped hands he made this humble speech: “The king of Kosala, my lord, thus enjoined me: ‘Take the chariot and go with Rama; let them see the forest and bathe in the Ganges, and then speedily bring them home again, both the brothers, Lakshman and Rama, and Sita too, bring them back, settling all their doubts and scruples.’
Dohā 92
Thus spoke the king, sire; but woe is me! I can do only as you tell me.” He fell in supplication at his feet, weeping helplessly as a child.
Ayodhyâ-kând
Râma raised the minister and thus exhorted him: “Father, you know the path of virtue. Sivi, Dadhichi and King Harischandra, for the sake of their religion, endured countless afflictions. Rantideva and wise King Bali kept their faith through many trials. There is no virtue equal to truth, as the Vedas, Shâstras and Purânas declare. I have reached this virtue by an easy road: if I abandon it, my disgrace will be published in earth, heaven and hell; and disgrace to a man of honour is pain as grievous as a million deaths. But why say all this to you, father? I only incur sin by answering you.
Dohâ 93
Fall humbly at my father’s feet and with clasped hands beg of him not to distress himself in any way on my account.
You, again, are equally dear to me as my father, and I implore you, sire, to do everything that will prevent the king from grieving about me.” On hearing this conversation between Raghunâth and the minister, the Nishâd and his people were sad and Lakshman spoke a little angrily. But the lord stopped him, knowing it to be altogether out of place, and nervously adjured Sumanta, by the love he bore him, not to repeat his words. Sumanta then proceeded with the king’s message: “Sita is not able to bear the hardships of the desert; you should try and persuade her to return to Avadh, otherwise I shall have no prop left, and must die as inevitably as a fish out of water.
Thus spoke the king, sire; but woe is me! I can do only as you tell me.” He fell in supplication at his feet, weeping helplessly as a child.
Ayodhyâ-kând
Râma raised the minister and thus exhorted him: “Father, you know the path of virtue. Sivi, Dadhichi and King Harischandra, for the sake of their religion, endured countless afflictions. Rantideva and wise King Bali kept their faith through many trials. There is no virtue equal to truth, as the Vedas, Shâstras and Purânas declare. I have reached this virtue by an easy road: if I abandon it, my disgrace will be published in earth, heaven and hell; and disgrace to a man of honour is pain as grievous as a million deaths. But why say all this to you, father? I only incur sin by answering you.
Dohâ 93
Fall humbly at my father’s feet and with clasped hands beg of him not to distress himself in any way on my account.
You, again, are equally dear to me as my father, and I implore you, sire, to do everything that will prevent the king from grieving about me.” On hearing this conversation between Raghunâth and the minister, the Nishâd and his people were sad and Lakshman spoke a little angrily. But the lord stopped him, knowing it to be altogether out of place, and nervously adjured Sumanta, by the love he bore him, not to repeat his words. Sumanta then proceeded with the king’s message: “Sita is not able to bear the hardships of the desert; you should try and persuade her to return to Avadh, otherwise I shall have no prop left, and must die as inevitably as a fish out of water.
Dohâ 94
She has a happy home both with her own mother and with her husband’s parents, and she can live when she pleases at either, till these troubles are overpast.
The piteousness of the king’s entreaties and the earnestness of his affection are more than I can express.” On hearing his father’s message, the All-merciful tried in every way to persuade Sita: “Only return; and the affliction of your parents, your Guru, and all your friends and relations will be at an end.” Replied Vaidehi to her husband’s words: “Hearken, most dear and loving lord, full of compassion and of infinite wisdom; can a shadow exist apart from its substance? Where is the sunlight without the sun, or the radiance of the moon when the moon is not?” Having uttered this affectionate prayer to her husband, she turned to the minister with these winning words: “You are as much my benefactor as my own father or my father-in-law, and if I answer you, it is the height of impropriety.
Dohâ 95
Yet, sire, take it not ill of me if in my grief I withstand you; away from the lotus feet of my lord’s son all my kindred are nought.
I have seen my father’s luxury and magnificence and his footstool thronged with the jewelled crowns of kings, yet though his palace be such a blissful abode, I have no pleasure there without my spouse. My imperial father-in-law, the sovereign of Kosala, is of such glorious renown throughout the fourteen spheres that the king of heaven would advance to meet him and cede him half his throne; yet though he be so great and Avadh his home, and though the whole of his family be dear to me and my mother-in-law as my own mother, I could not find pleasure in a single thing for a moment, away from the lotus flowers of Râma’s feet. Though the forest road be rough, and the country mountainous, full of elephants and tigers, boundless lakes and streams, wild Kolis and Kirâts, and beasts and birds; all is delightful if my dear lord be with me.
She has a happy home both with her own mother and with her husband’s parents, and she can live when she pleases at either, till these troubles are overpast.
The piteousness of the king’s entreaties and the earnestness of his affection are more than I can express.” On hearing his father’s message, the All-merciful tried in every way to persuade Sita: “Only return; and the affliction of your parents, your Guru, and all your friends and relations will be at an end.” Replied Vaidehi to her husband’s words: “Hearken, most dear and loving lord, full of compassion and of infinite wisdom; can a shadow exist apart from its substance? Where is the sunlight without the sun, or the radiance of the moon when the moon is not?” Having uttered this affectionate prayer to her husband, she turned to the minister with these winning words: “You are as much my benefactor as my own father or my father-in-law, and if I answer you, it is the height of impropriety.
Dohâ 95
Yet, sire, take it not ill of me if in my grief I withstand you; away from the lotus feet of my lord’s son all my kindred are nought.
I have seen my father’s luxury and magnificence and his footstool thronged with the jewelled crowns of kings, yet though his palace be such a blissful abode, I have no pleasure there without my spouse. My imperial father-in-law, the sovereign of Kosala, is of such glorious renown throughout the fourteen spheres that the king of heaven would advance to meet him and cede him half his throne; yet though he be so great and Avadh his home, and though the whole of his family be dear to me and my mother-in-law as my own mother, I could not find pleasure in a single thing for a moment, away from the lotus flowers of Râma’s feet. Though the forest road be rough, and the country mountainous, full of elephants and tigers, boundless lakes and streams, wild Kolis and Kirâts, and beasts and birds; all is delightful if my dear lord be with me.
Dohâ 96
Fall at the feet of my father-in-law and my mother-in-law and tell them humbly from me not to grieve on my account, for I am perfectly happy in the woods.
With the sovereign of my soul and my dear brother, stoutest of champions, bearing bow and quiver, the toilsome wanderings of the march will not trouble me at all; be not then the least anxious about me.” On hearing Sita’s chilling speech, Sumanta became as distressed as a serpent at the loss of its head-jewel. With eyes that saw not and ears that heard not, and unable to utter a word, he was completely confounded. Râma said everything to console him, but his heart refused to be comforted. Earnestly he begged that he too might accompany him; but Raghunandan returned an appropriate answer to all he urged. “Râma’s commands cannot be withstood; Fate is against me, I can do nothing.” Bowing his head at the feet of Râma, Lakshman and Sita, he turned away like a merchant who has lost his all.
Dohâ 97
The very horses of his chariot, as he drove, continued whinnying and looking back upon Râma; and the Nishâd at the sight gave way to his grief and beat his head and moaned:
On hearing that the boatman’s rough but loving speech, the All-merciful smiled, and looked at Janaki and Lakshman;
Fall at the feet of my father-in-law and my mother-in-law and tell them humbly from me not to grieve on my account, for I am perfectly happy in the woods.
With the sovereign of my soul and my dear brother, stoutest of champions, bearing bow and quiver, the toilsome wanderings of the march will not trouble me at all; be not then the least anxious about me.” On hearing Sita’s chilling speech, Sumanta became as distressed as a serpent at the loss of its head-jewel. With eyes that saw not and ears that heard not, and unable to utter a word, he was completely confounded. Râma said everything to console him, but his heart refused to be comforted. Earnestly he begged that he too might accompany him; but Raghunandan returned an appropriate answer to all he urged. “Râma’s commands cannot be withstood; Fate is against me, I can do nothing.” Bowing his head at the feet of Râma, Lakshman and Sita, he turned away like a merchant who has lost his all.
Dohâ 97
The very horses of his chariot, as he drove, continued whinnying and looking back upon Râma; and the Nishâd at the sight gave way to his grief and beat his head and moaned:
On hearing that the boatman’s rough but loving speech, the All-merciful smiled, and looked at Janaki and Lakshman;
then gaily cried: “Do anything to save your boat. Bring water at once and bathe my feet; time has been lost; take me across.” The gracious lord thus made request of a boatman; even he by one thought on whose name mankind is transported across the boundless ocean of existence, and for whose three strides the whole universe did not suffice. The Ganges rejoiced on beholding his toe-nails, and at the sound of his words was relieved of all anxiety. On receiving Rama’s commands, the ferryman brought a basin full of water, and in an ecstasy of joy and love proceeded to bathe his lotus feet. All the gods rained down flowers and uttered their congratulations: “Never was any one so meritorious!”
After laving his feet, and drinking of the water, both himself and his family, and thus redeeming the souls of his fathers, he joyfully conveyed his lord across to the other side.
They landed and stood on the sands of the Ganges, Sita, Rama, Lakshman and Guha. The ferryman landed too and made his obeisance. The lord was ashamed that he had nothing to give him. Sita knew what was passing in the mind of her beloved and cheerfully drew a jewelled ring from off her finger. Said the All-merciful: “Take your toll.” The ferryman in distress clasped his feet: “What have I not already received, my lord? Sin, sorrow, poverty and all their attendant ills have been removed. I have laboured for a length of years, but to-day God has given me my wages in full. Now, gracious lord, I ask for nothing but your favour; at the time of your return, whatever you bestow upon me I will thankfully accept.”
After laving his feet, and drinking of the water, both himself and his family, and thus redeeming the souls of his fathers, he joyfully conveyed his lord across to the other side.
They landed and stood on the sands of the Ganges, Sita, Rama, Lakshman and Guha. The ferryman landed too and made his obeisance. The lord was ashamed that he had nothing to give him. Sita knew what was passing in the mind of her beloved and cheerfully drew a jewelled ring from off her finger. Said the All-merciful: “Take your toll.” The ferryman in distress clasped his feet: “What have I not already received, my lord? Sin, sorrow, poverty and all their attendant ills have been removed. I have laboured for a length of years, but to-day God has given me my wages in full. Now, gracious lord, I ask for nothing but your favour; at the time of your return, whatever you bestow upon me I will thankfully accept.”
Lakshman and the lord both pressed him much, but the ferryman would take nothing; the All-merciful then dismissed him with the gift of unclouded faith, best of all boons.
Then the lord of Raghu’s line bathed and bowed his head in adoration to Mahadeva; while Sita with clasped hands thus addressed the sacred stream: “O mother, accomplish my desire that I may return in safety with my husband and his brother and again adore you.” On hearing Sita’s humble and affectionate speech, a favourable response came from the holy flood: “Hearken, Vaidehi, best beloved of Raghu-bir; who is there in the world who knows not your glory? They who behold you become as the sovereigns of the spheres, and all the powers of magic meekly do you service. In the petition that you have deigned to address to me, you have graciously paid me all too high an honour; yet, lady, unworthy as I am, I bestow upon you my blessing in order to prove my utterances true.
You shall return in safety to Kosala with your beloved and his brother; your every wish shall be accomplished, and your renown shall be spread throughout the world.”
On hearing Ganga’s gracious speech, Sita was delighted to find it so propitious. Then said the lord to Guha: “Return home.” At this his face grew wan and his bosom burned, and with clasped hands and in suppliant tones he cried: “Noblest of the sons of Raghu, hearken to my prayer. Let me remain with my lord to show the road and do him service for a day or two, and make a shapely hut of twigs for him in the wood where he goes to stay. After that I swear by Raghu-bir to do as he shall command me.” Seeing his unfeigned affection, he took him with him to Guha’s delight, who thereupon called all his kinsmen and dismissed them with kind assurances.
Then the lord of Raghu’s line bathed and bowed his head in adoration to Mahadeva; while Sita with clasped hands thus addressed the sacred stream: “O mother, accomplish my desire that I may return in safety with my husband and his brother and again adore you.” On hearing Sita’s humble and affectionate speech, a favourable response came from the holy flood: “Hearken, Vaidehi, best beloved of Raghu-bir; who is there in the world who knows not your glory? They who behold you become as the sovereigns of the spheres, and all the powers of magic meekly do you service. In the petition that you have deigned to address to me, you have graciously paid me all too high an honour; yet, lady, unworthy as I am, I bestow upon you my blessing in order to prove my utterances true.
You shall return in safety to Kosala with your beloved and his brother; your every wish shall be accomplished, and your renown shall be spread throughout the world.”
On hearing Ganga’s gracious speech, Sita was delighted to find it so propitious. Then said the lord to Guha: “Return home.” At this his face grew wan and his bosom burned, and with clasped hands and in suppliant tones he cried: “Noblest of the sons of Raghu, hearken to my prayer. Let me remain with my lord to show the road and do him service for a day or two, and make a shapely hut of twigs for him in the wood where he goes to stay. After that I swear by Raghu-bir to do as he shall command me.” Seeing his unfeigned affection, he took him with him to Guha’s delight, who thereupon called all his kinsmen and dismissed them with kind assurances.
That day he halted under a tree, and Lakshman and his attendant supplied all his necessities. At dawn, having performed his morning ablutions, he proceeded to visit the king of Sanctuaries. A king with Truth for his minister, Faith for his cherished consort, the god Madhava for his friend and favourite; his treasury stored with the four great prizes of life, and all holy places for his fair dominion; with an impregnable domain and magnificent forts, so strong that no enemy could ever dream of taking them; with an army of shrines of such virtue and power as to rout the whole army of Sin; with the meeting of the rivers for his glorious throne and the Akhay-bat for his royal umbrella, dazzling even the soul of a saint; with the waves of the Ganga and Jamuna for his chauris, a vision to disperse all sorrow and distress:
Dohâ 102.
His attendants pure and holy anchorites, guerdoned with all they desire; his heralds, the Vedas and Purânas, to declare his immaculate virtue.
Who can tell the power of Prayâg, a lion to destroy the elephantine monster Sin? On beholding the beauty of this king of sanctuaries, Raghubar, the ocean of delight, was delighted, and with his holy mouth he discoursed on its greatness to Sita, his brother and his companion. After making it an obeisance he visited the woods and groves, dilating on their virtue with the utmost devotion. So he came to the Tribeni—the mere thought of which confers all happiness—and after gazing upon it, rapturously bathed and paid homage to Siva and to the divinity of the spot in all due form. Then came the lord to Bharadvaja; as he prostrated himself at his feet, the saint took him to his breast in an ecstasy of joy past all telling, as though he had realized the perfect bliss of heaven.
Dohâ 102.
His attendants pure and holy anchorites, guerdoned with all they desire; his heralds, the Vedas and Purânas, to declare his immaculate virtue.
Who can tell the power of Prayâg, a lion to destroy the elephantine monster Sin? On beholding the beauty of this king of sanctuaries, Raghubar, the ocean of delight, was delighted, and with his holy mouth he discoursed on its greatness to Sita, his brother and his companion. After making it an obeisance he visited the woods and groves, dilating on their virtue with the utmost devotion. So he came to the Tribeni—the mere thought of which confers all happiness—and after gazing upon it, rapturously bathed and paid homage to Siva and to the divinity of the spot in all due form. Then came the lord to Bharadvaja; as he prostrated himself at his feet, the saint took him to his breast in an ecstasy of joy past all telling, as though he had realized the perfect bliss of heaven.
Dohâ 103.
The patriarch gave him his blessing with as much joy of heart as though God had set before him in visible form the reward of his virtue.
After enquiring of his welfare, he conducted him to a seat and indulged his affection in doing him honour. Then he brought and presented roots, fruits and herbs, all sweet as ambrosia, of which Râma, with Sita, Lakshman and their attendant, partook with much pleasure and content. Râma was refreshed and all his fatigue forgotten. Then cried Bharadvâja in complacent tones: “This day my penance, my pilgrimages and my vigils have been rewarded; my prayers, my meditations and my detachment from the world have to-day borne fruit; yea, all my pious practices have to-day, Râma, been rewarded by the sight of You. This and upright else is the height of gain, the height of happiness; in beholding you my every desire is satisfied. Now of your favour, grant me this one boon; a life-long devotion to your lotus feet.
Dohâ 104.
Until a man in hearty word and deed, and without reserve becomes wholly Yours, he cannot even dream of happiness, despite all that he may do.”
On hearing the saint’s words Râma was confused, yet revelled with delight in so exquisite a display of faith. Then proceeded he to declare unto them all in countless ways the saint’s illustrious renown: “Great indeed and highly endowed is he, Holy Father, whom you are pleased to honour.” Thus they bowed to one another, the saint and Raghu-bir, and were filled as they conversed with indescribable happiness. When the people of Prayâg heard the news, all the religious students, ascetics, monks, hermits and anchorites flocked to Bharadvâja’s cell to see the glorious son of Dasarath. All made their obeisance and rejoiced that their eyes had been so highly favoured. They blessed him and returned with exceeding joy, extolling his beauty.
The patriarch gave him his blessing with as much joy of heart as though God had set before him in visible form the reward of his virtue.
After enquiring of his welfare, he conducted him to a seat and indulged his affection in doing him honour. Then he brought and presented roots, fruits and herbs, all sweet as ambrosia, of which Râma, with Sita, Lakshman and their attendant, partook with much pleasure and content. Râma was refreshed and all his fatigue forgotten. Then cried Bharadvâja in complacent tones: “This day my penance, my pilgrimages and my vigils have been rewarded; my prayers, my meditations and my detachment from the world have to-day borne fruit; yea, all my pious practices have to-day, Râma, been rewarded by the sight of You. This and upright else is the height of gain, the height of happiness; in beholding you my every desire is satisfied. Now of your favour, grant me this one boon; a life-long devotion to your lotus feet.
Dohâ 104.
Until a man in hearty word and deed, and without reserve becomes wholly Yours, he cannot even dream of happiness, despite all that he may do.”
On hearing the saint’s words Râma was confused, yet revelled with delight in so exquisite a display of faith. Then proceeded he to declare unto them all in countless ways the saint’s illustrious renown: “Great indeed and highly endowed is he, Holy Father, whom you are pleased to honour.” Thus they bowed to one another, the saint and Raghu-bir, and were filled as they conversed with indescribable happiness. When the people of Prayâg heard the news, all the religious students, ascetics, monks, hermits and anchorites flocked to Bharadvâja’s cell to see the glorious son of Dasarath. All made their obeisance and rejoiced that their eyes had been so highly favoured. They blessed him and returned with exceeding joy, extolling his beauty.
Dohâ 105.
Râma rested for the night. At daybreak he bathed at Prayâg, and then, after bowing his head to the saint, proceeded joyfully on his way with Sita, Lakshman and his attendant.
On hearing their affectionate speech and seeing their great devotion, the compassionate and most amiable Râma, who moreover perceived that Sita was wearied, rested for a while in the shade of the fig-tree. All were enraptured with his beauty—men and women alike—and their soul was enamoured of His incomparable loveliness. Like a circle of partridges about His moon-like face, so fixed was their gaze. At the sight of His body, dark in hue as a young tamâl tree, a myriad Loves were fascinated; while Lakshman, all comely from head to foot, charmed the soul with his fair limbs, bright as the lightning; in his anchorite’s dress, with his tightly-fitted quiver and bow, and arrows gleaming in his lotus hand.
Dohâ 111.
With their hair done up in a knot as a crown upon their graceful heads,
with broad chest, strong arms, and large deep eyes, with face like the autumnal
full moon, glistening with beads of moisture,
Chaupâi.
The loveliness of the two brothers is past all telling; it is boundless, and my wit is scant. With every faculty of mind and soul, they all gaze upon the beauteous trio; man and woman thirsting and faint with love, like deer dazed by a light. The village women drew near Sîtâ with tender and bashful enquiries, and again embracing her feet, in their simplicity whispered the question: “Noble lady, we have a petition, but like women are afraid to make it. Pardon our presumption, madam, and be not offended by our country manners. These two charming young princes, from whom emerald and gold might borrow splendour,
Râma rested for the night. At daybreak he bathed at Prayâg, and then, after bowing his head to the saint, proceeded joyfully on his way with Sita, Lakshman and his attendant.
On hearing their affectionate speech and seeing their great devotion, the compassionate and most amiable Râma, who moreover perceived that Sita was wearied, rested for a while in the shade of the fig-tree. All were enraptured with his beauty—men and women alike—and their soul was enamoured of His incomparable loveliness. Like a circle of partridges about His moon-like face, so fixed was their gaze. At the sight of His body, dark in hue as a young tamâl tree, a myriad Loves were fascinated; while Lakshman, all comely from head to foot, charmed the soul with his fair limbs, bright as the lightning; in his anchorite’s dress, with his tightly-fitted quiver and bow, and arrows gleaming in his lotus hand.
Dohâ 111.
With their hair done up in a knot as a crown upon their graceful heads,
with broad chest, strong arms, and large deep eyes, with face like the autumnal
full moon, glistening with beads of moisture,
Chaupâi.
The loveliness of the two brothers is past all telling; it is boundless, and my wit is scant. With every faculty of mind and soul, they all gaze upon the beauteous trio; man and woman thirsting and faint with love, like deer dazed by a light. The village women drew near Sîtâ with tender and bashful enquiries, and again embracing her feet, in their simplicity whispered the question: “Noble lady, we have a petition, but like women are afraid to make it. Pardon our presumption, madam, and be not offended by our country manners. These two charming young princes, from whom emerald and gold might borrow splendour,
Dohâ 112.
the one dark, the other fair, but both beautiful and homes of delight, with face
like the autumn moon, and eyes like the lotuses of autumn,
Chaupâi.
That would put to shame a myriad Loves, say, fair lady, how stand they to you?” On hearing their pleasant and loving speech, Sîtâ smiled in modest confusion, and looking first at them and then at the earth was abashed—the pretty maid—with a double abashment. But drooping her fawn-like eyes, and with a voice sweet as the koil’s, she lovingly replied: “The fair youth, so easy and graceful, is by name Lakshman, my younger brother-in-law; while he, the dark-complexioned, with the large eyes and arms, the all-beautiful with the gentle voice:” Here veiling her moon-like face with the border of her robe she looked towards her husband, and her eyebrows with a sidelong glance like a pretty bhanjan thus by signs indicated to them her lord. All the village women were as delighted as beggars who have robbed a pile of jewels.
Dohâ 113.
Falling at Sîtâ’s feet in their great affection, they invoked upon her every
blessing: “May your happy wedded life last as long as Earth rests on the serpent’s head.
Chaupâi.
May you be as deaf to your lord as Pârvatî to Śiva. Yet, lady, cease not to have some regard for us: again and again with clasped hands we beseech you, if you return by this road, remember us your servants, and allow us to see you.” Finding them all so athirst with love, Sîtâ comforted them with many soothing words, as the lily is cheered by the moonlight. Then Lakshman, perceiving Raghubar’s wish, gently asked the people the way. At his words they became sad, their limbs trembled, their eyes filled with tears, their joy was extinguished, and they were troubled at heart: “God has given us a treasure only to take it away again!” Then reflecting on the ways of Fate and taking courage, they fixed upon the easiest road and explained it to them.
the one dark, the other fair, but both beautiful and homes of delight, with face
like the autumn moon, and eyes like the lotuses of autumn,
Chaupâi.
That would put to shame a myriad Loves, say, fair lady, how stand they to you?” On hearing their pleasant and loving speech, Sîtâ smiled in modest confusion, and looking first at them and then at the earth was abashed—the pretty maid—with a double abashment. But drooping her fawn-like eyes, and with a voice sweet as the koil’s, she lovingly replied: “The fair youth, so easy and graceful, is by name Lakshman, my younger brother-in-law; while he, the dark-complexioned, with the large eyes and arms, the all-beautiful with the gentle voice:” Here veiling her moon-like face with the border of her robe she looked towards her husband, and her eyebrows with a sidelong glance like a pretty bhanjan thus by signs indicated to them her lord. All the village women were as delighted as beggars who have robbed a pile of jewels.
Dohâ 113.
Falling at Sîtâ’s feet in their great affection, they invoked upon her every
blessing: “May your happy wedded life last as long as Earth rests on the serpent’s head.
Chaupâi.
May you be as deaf to your lord as Pârvatî to Śiva. Yet, lady, cease not to have some regard for us: again and again with clasped hands we beseech you, if you return by this road, remember us your servants, and allow us to see you.” Finding them all so athirst with love, Sîtâ comforted them with many soothing words, as the lily is cheered by the moonlight. Then Lakshman, perceiving Raghubar’s wish, gently asked the people the way. At his words they became sad, their limbs trembled, their eyes filled with tears, their joy was extinguished, and they were troubled at heart: “God has given us a treasure only to take it away again!” Then reflecting on the ways of Fate and taking courage, they fixed upon the easiest road and explained it to them.
Dohâ 114.
Raghunâth took his way to the woods, and with him Lakshman and Janakî;
and they all returned home, but with many fond speeches and in heart accompanied them.
Chaupâi.
Men and women alike on their way back lamented exceedingly and imputed blame to Fate, saying sadly to one another: “God’s doings are all perverse. He is utterly uncontrollable, cruel and remorseless; who has made the moon sickly and spotted, the tree of paradise a lifeless block, and the ocean all salt, and who now has sent these princely boys into the wilderness. If the woods are their proper abode, then for whom has He intended ease and pleasure? If they are to wander on their way barefooted, it is to no purpose that He has invented so many kinds of carriages. If they are to lie on the ground littered only with grass and leaves, for whom has God created comfortable couches? If he makes them live under the trees, why has he taken such pains to erect splendid palaces?
Dohâ 115.
If such lovely and delicate children wear the rough dress and matted locks
of anchorites, it is to no purpose that the great artificer has made so many kinds
of dress and ornament.
Chaupâi.
Raghunâth took his way to the woods, and with him Lakshman and Janakî;
and they all returned home, but with many fond speeches and in heart accompanied them.
Chaupâi.
Men and women alike on their way back lamented exceedingly and imputed blame to Fate, saying sadly to one another: “God’s doings are all perverse. He is utterly uncontrollable, cruel and remorseless; who has made the moon sickly and spotted, the tree of paradise a lifeless block, and the ocean all salt, and who now has sent these princely boys into the wilderness. If the woods are their proper abode, then for whom has He intended ease and pleasure? If they are to wander on their way barefooted, it is to no purpose that He has invented so many kinds of carriages. If they are to lie on the ground littered only with grass and leaves, for whom has God created comfortable couches? If he makes them live under the trees, why has he taken such pains to erect splendid palaces?
Dohâ 115.
If such lovely and delicate children wear the rough dress and matted locks
of anchorites, it is to no purpose that the great artificer has made so many kinds
of dress and ornament.
Chaupâi.
With joined palms and excess of love the sage bowed at the feet of R&ma, and he
embraced him, having recognized the saintly sage of the poets. His joy was be-
yond all telling ; then, having bowed his head and seated himself, he spake with
composed voice : ^^ I know Thee, who art omniscient and conversant with all man-
kind ; Thou knowest, Lord, the reason why Thou hast come. Thy feet are ever in
my heart ; I have no other desire than this, that I may have devotion to Thee, the
sovereign of the Raghu race, and that my life may ever be spent in singing thy
hymn." B&ma, the Lord of creation, was delighted at his simple and sincere words,
and answered him : " Sage, never forget that thou art God. Devote thy heart to
me and desire nothing else ; and be certain that I am always pleased with all
saints." After such discourse he received their veneration, for the Son of Raghu
takes pleasure only in the love of His servants. Then the sovereign of the earth
departed with Sita and his brother Lakshman.
Dohd 121.
Having bowed to that god-like sage and taken the road, at a short distance the
hero stood upon the banks of the Ganges, filled with joy and reverent love.
embraced him, having recognized the saintly sage of the poets. His joy was be-
yond all telling ; then, having bowed his head and seated himself, he spake with
composed voice : ^^ I know Thee, who art omniscient and conversant with all man-
kind ; Thou knowest, Lord, the reason why Thou hast come. Thy feet are ever in
my heart ; I have no other desire than this, that I may have devotion to Thee, the
sovereign of the Raghu race, and that my life may ever be spent in singing thy
hymn." B&ma, the Lord of creation, was delighted at his simple and sincere words,
and answered him : " Sage, never forget that thou art God. Devote thy heart to
me and desire nothing else ; and be certain that I am always pleased with all
saints." After such discourse he received their veneration, for the Son of Raghu
takes pleasure only in the love of His servants. Then the sovereign of the earth
departed with Sita and his brother Lakshman.
Dohd 121.
Having bowed to that god-like sage and taken the road, at a short distance the
hero stood upon the banks of the Ganges, filled with joy and reverent love.
Chaupad.
Then he proceeded along the path of which Bha^n had told him. How can I de-
scribe the beauty of the road? Its charms entranced his mind. Wishing to travel
in disguise, he had exchanged his ornaments, his garments and his weapons for
hermit's dress, as a serpent will cast its skin. The way was beautiful and spotless
as a saint's wisdom, and composed of all the well-known paths of devotion, action
and knowledge. The forest, the hills, the rivers and streams were all charming,
and the woods were haunted by birds and deer, which on seeing Rdma forgot their
native fierceness, their fear and their mutual enmity. They were charmed by his
beauty, and peacefully followed one another along the path. The birds and beasts
assembled and worshipped him; the peacock displayed its dance, and the deer
stood still at the sound of his voice. They stood entranced by his lotus beauty,
and as the moon entranced the chakor, so were they enchanted by their sovereign.
Sita, Rima and Lakshman, the fountain-head of all beauty, each fascinated the
three worlds.
Dohd 122.
When the eyes of Sita and Rima met, Lakshman was filled with delight; and
they gazed with love at the sacred waters of the Ganges.
Chaupad.
Then he proceeded along the path of which Bha^n had told him. How can I de-
scribe the beauty of the road? Its charms entranced his mind. Wishing to travel
in disguise, he had exchanged his ornaments, his garments and his weapons for
hermit's dress, as a serpent will cast its skin. The way was beautiful and spotless
as a saint's wisdom, and composed of all the well-known paths of devotion, action
and knowledge. The forest, the hills, the rivers and streams were all charming,
and the woods were haunted by birds and deer, which on seeing Rdma forgot their
native fierceness, their fear and their mutual enmity. They were charmed by his
beauty, and peacefully followed one another along the path. The birds and beasts
assembled and worshipped him; the peacock displayed its dance, and the deer
stood still at the sound of his voice. They stood entranced by his lotus beauty,
and as the moon entranced the chakor, so were they enchanted by their sovereign.
Sita, Rima and Lakshman, the fountain-head of all beauty, each fascinated the
three worlds.
Dohd 122.
When the eyes of Sita and Rima met, Lakshman was filled with delight; and
they gazed with love at the sacred waters of the Ganges.
Chaupad.
They passed the first night at the bank of the Ganges, and in the morning they
bade farewell to the river, having worshipped her and bowed their heads. They
arrived at the confluence of the rivers Ganges and Yamuna, where there was a
fair and charming hermitage, founded by the great saint Bharadwaja. The sage,
on hearing of their arrival, came with his disciples to meet them. Falling at the
feet of Rima, he raised him up and embraced him, overflowing with joy and love.
The Lord, the mine of mercy, bowed at the feet of the sage, and with great respect
they conversed together. The sage brought them to his hermitage, and gave them
a charming place to rest in, where the rites were offered and the saint's devotees
were singing the praises of Rima. The beauty of Bharadwaja's hermitage was
beyond words. There the goddess Ganges rejoiced, and the deity of the
Yamuna came in person to behold her. Sita, Lakshman and the Lord took their
rest there, and at dawn proceeded upon their journey. The sages of the forest
were rejoiced to see them, and welcomed them with a shower of blessings. After
bathing in the clear waters, they inquired of the saints for the way to Chitrakut.
Every saint became their guide, and they all returned, leaving the hermits' road
behind them. The heavenly wayside trees bowed down with their luxuriant fruits
and flowers, as though they were worshipping the Lord.
bade farewell to the river, having worshipped her and bowed their heads. They
arrived at the confluence of the rivers Ganges and Yamuna, where there was a
fair and charming hermitage, founded by the great saint Bharadwaja. The sage,
on hearing of their arrival, came with his disciples to meet them. Falling at the
feet of Rima, he raised him up and embraced him, overflowing with joy and love.
The Lord, the mine of mercy, bowed at the feet of the sage, and with great respect
they conversed together. The sage brought them to his hermitage, and gave them
a charming place to rest in, where the rites were offered and the saint's devotees
were singing the praises of Rima. The beauty of Bharadwaja's hermitage was
beyond words. There the goddess Ganges rejoiced, and the deity of the
Yamuna came in person to behold her. Sita, Lakshman and the Lord took their
rest there, and at dawn proceeded upon their journey. The sages of the forest
were rejoiced to see them, and welcomed them with a shower of blessings. After
bathing in the clear waters, they inquired of the saints for the way to Chitrakut.
Every saint became their guide, and they all returned, leaving the hermits' road
behind them. The heavenly wayside trees bowed down with their luxuriant fruits
and flowers, as though they were worshipping the Lord.
Dohd 123.
In this manner they travelled through the forest. Sita, Lakshman and Rima
proceeded with tranquil hearts, while all who saw them were blessed with the sight.
Chaupad.
There were hermitages, with springs of sweet water, where the sages lived in
peace. There were flowers and fruits of every kind, good water and lovely shades.
The deer and birds dwelt there without fear, and every spot was delightfully
peaceful. In this wise the hero went on, gazing at the mountains and streams.
The mountain Chitrakut appeared to his sight, a heap of beauty, the very dwelling-
place of all that is fair. The streams and falls and springs, the ponds and pools,
and their cool, clear water, charmed his heart. The wonderful trees, all kinds of
birds and deer, and the insects of every hue, filled his eyes with joy. The cuckoo
called, the peacock danced, and the chakor gazed on the moon. In this wise the
forest was full of delight. The mountain had lofty peaks, which seemed to kiss
the clouds; it was decked with evergreen groves and rich woods, where birds and
beasts dwelt in peace. When Rima beheld this lovely mountain, he rejoiced in
his heart and said to his brother : " Lakshman, this hill is most charming; it
delights the mind. The sages, who dwell in the forest, are happy; the birds and
deer, the mountains and the streams, all are beautiful. A hut should be built
here, and we should dwell here for a time." They built a hut, which the Lord
made beautiful, and there they dwelt. He passed his time in many ways, in the
company of Sita and his brother.
In this manner they travelled through the forest. Sita, Lakshman and Rima
proceeded with tranquil hearts, while all who saw them were blessed with the sight.
Chaupad.
There were hermitages, with springs of sweet water, where the sages lived in
peace. There were flowers and fruits of every kind, good water and lovely shades.
The deer and birds dwelt there without fear, and every spot was delightfully
peaceful. In this wise the hero went on, gazing at the mountains and streams.
The mountain Chitrakut appeared to his sight, a heap of beauty, the very dwelling-
place of all that is fair. The streams and falls and springs, the ponds and pools,
and their cool, clear water, charmed his heart. The wonderful trees, all kinds of
birds and deer, and the insects of every hue, filled his eyes with joy. The cuckoo
called, the peacock danced, and the chakor gazed on the moon. In this wise the
forest was full of delight. The mountain had lofty peaks, which seemed to kiss
the clouds; it was decked with evergreen groves and rich woods, where birds and
beasts dwelt in peace. When Rima beheld this lovely mountain, he rejoiced in
his heart and said to his brother : " Lakshman, this hill is most charming; it
delights the mind. The sages, who dwell in the forest, are happy; the birds and
deer, the mountains and the streams, all are beautiful. A hut should be built
here, and we should dwell here for a time." They built a hut, which the Lord
made beautiful, and there they dwelt. He passed his time in many ways, in the
company of Sita and his brother.
Rama prostrated himself before him, as the holy man gave him his blessing. At the sight of Rama’s beauty, his eyes were rejoiced and he conducted him with all honour to his cell; there gave him a choice seat as a guest dear to him as his own life, and sent for herbs and sweet fruits, of which Sita, Lakshman, and Rama ate. Great was the joy of Valmiki’s soul as his eyes beheld the image of bliss. Then folding his lotus hands, Rama thus spoke in words to charm his ears: “King of sages, all time, past, present and future, is in your ken, and the universe is like a little plum in the palm of your hand.” So saying, the lord related to him the whole history and how the queen had banished him.
In the garb of Kols and Kirats, they came and put up neat huts of boughs and grass, two of them; both prettier than words can tell, the one of larger size, the other a nice little cottage.
When the queen saw Bharat she sprang up in haste, but fell swooning to the ground, overtaken with giddiness. At this sight Bharat was grievously distressed, and threw himself at her feet, forgetting his own condition: “Mother, let me see my father; where is Sita, and where Râma and Lakshman, my two brothers? Why was Kaikeyi born into the world? Or, if born, why was she not barren instead of bearing me to disgrace the family, a very sink of infamy, the curse of my home? Who in the three spheres is so wretched as I am, on whose account, mother, you have been brought to this plight? My father dead, Râma banished, and I alone the cause of all this calamity! Woe is me, a very fire amongst the reeds, fraught with intolerable torment, anguish and offence.”
In the garb of Kols and Kirats, they came and put up neat huts of boughs and grass, two of them; both prettier than words can tell, the one of larger size, the other a nice little cottage.
When the queen saw Bharat she sprang up in haste, but fell swooning to the ground, overtaken with giddiness. At this sight Bharat was grievously distressed, and threw himself at her feet, forgetting his own condition: “Mother, let me see my father; where is Sita, and where Râma and Lakshman, my two brothers? Why was Kaikeyi born into the world? Or, if born, why was she not barren instead of bearing me to disgrace the family, a very sink of infamy, the curse of my home? Who in the three spheres is so wretched as I am, on whose account, mother, you have been brought to this plight? My father dead, Râma banished, and I alone the cause of all this calamity! Woe is me, a very fire amongst the reeds, fraught with intolerable torment, anguish and offence.”
Dohâ 158.
Hearing Bharat speak so tenderly, his mother again took courage and arose and lifted him up and clasped him to her bosom, while she wiped the tears from his eyes.
Chaupâi
Simple and kind, she took him to her heart as lovingly as though Râma himself had come back. Then Lakshman’s young brother was also embraced, while her soul overflowed with sorrow and affection. All who witnessed her kindness said: “She is Râma’s mother; it is natural to her.” Seating Bharat in her lap, she wiped away her tears and said soothingly: “Now, my child, I adjure you to compose yourself; reflect that the times are evil and cease to lament. Think no more of your loss and vexation; remember that the course of time and fate is unalterable. Do not attach blame to any one, my son; it is God who has set Himself against me. He has made me live through such distress; who knows what may be His pleasure with me now?”
Dohâ 159.
At his father’s command Raghu-bir put aside his ornaments and ordinary attire and assumed the bark dress without either dismay or exultation.
Chaupâi
With a cheerful countenance and a soul unmoved by anger or attachment, he did all in his power to comfort us. Sita, hearing he was off to the forest, went too; in her devotion to Râma’s feet she could not stay. Lakshman also, when he heard the news, rose up to accompany him, and for all Râma’s persuasions would not remain behind. Then Raghupati bowed his head to all in turn and set out accompanied by Sita and his younger brother. Râma, Lakshman and Sita went thus into exile. I neither joined them nor sent my spirit after them. All this took place before my eyes, and yet—wretch that I am—life did not leave my body. I felt no shame, for all my love, with such a son as Râma and myself his mother. The king knew well the time to live and the time to die; but my heart is a hundredfold harder than adamant.”
Hearing Bharat speak so tenderly, his mother again took courage and arose and lifted him up and clasped him to her bosom, while she wiped the tears from his eyes.
Chaupâi
Simple and kind, she took him to her heart as lovingly as though Râma himself had come back. Then Lakshman’s young brother was also embraced, while her soul overflowed with sorrow and affection. All who witnessed her kindness said: “She is Râma’s mother; it is natural to her.” Seating Bharat in her lap, she wiped away her tears and said soothingly: “Now, my child, I adjure you to compose yourself; reflect that the times are evil and cease to lament. Think no more of your loss and vexation; remember that the course of time and fate is unalterable. Do not attach blame to any one, my son; it is God who has set Himself against me. He has made me live through such distress; who knows what may be His pleasure with me now?”
Dohâ 159.
At his father’s command Raghu-bir put aside his ornaments and ordinary attire and assumed the bark dress without either dismay or exultation.
Chaupâi
With a cheerful countenance and a soul unmoved by anger or attachment, he did all in his power to comfort us. Sita, hearing he was off to the forest, went too; in her devotion to Râma’s feet she could not stay. Lakshman also, when he heard the news, rose up to accompany him, and for all Râma’s persuasions would not remain behind. Then Raghupati bowed his head to all in turn and set out accompanied by Sita and his younger brother. Râma, Lakshman and Sita went thus into exile. I neither joined them nor sent my spirit after them. All this took place before my eyes, and yet—wretch that I am—life did not leave my body. I felt no shame, for all my love, with such a son as Râma and myself his mother. The king knew well the time to live and the time to die; but my heart is a hundredfold harder than adamant.”
Dohâ 160.
Hearing Kausalyâ’s words, Bharat and all the seraglio made woeful lamentation; the palace seemed the very home of affliction.
Chaupâi
Bharat, nay, both brothers, wept piteously. Kausalyâ clasped them to her bosom, and comforted Bharat in every way with words of excellent wisdom. With appropriate maxims from the Purânas and Vedas all the queens reasoned with Bharat. And he, pure, guileless and sincere, made fitting answer thus with clasped hands: “The crime of slaying father, mother, or guru; of burning cows in their stalls or a city of Brâhmans; the crime of murdering wife or child; of poisoning a friend or a king; every mortal or venial sin, of thought, word and deed, as enumerated by the seers; may all these sins be mine, O God, if this, mother, was a plot of mine.
Dohâ 161.
May God award me the fate of those who forsake the feet of Hari and Hara and worship abominable demons, if, mother, this was any plot of mine.
Chaupâi
Those who sell the Veda and trade on piety; backbiters, who talk of others’ faults; the treacherous, the perverse, the litigious, the violent; the revilers of the Veda, the enemies of all creation; the covetous, the lecherous, the fickle, the boastful, who covet their neighbour’s wealth or their neighbour’s wife; may I come to a like ill end with them if, mother, this plot had my consent. The wretches who have no regard for the example of the good, who reject the way of salvation, who worship not the incarnation of Hari and take no delight in the glory of Hari and Hara, who abandon the path of Scripture and follow a contrary road, who by knavish disguise impose upon the world; may Sankara allot me a fate like theirs if, mother, I knew of this plot.
Hearing Kausalyâ’s words, Bharat and all the seraglio made woeful lamentation; the palace seemed the very home of affliction.
Chaupâi
Bharat, nay, both brothers, wept piteously. Kausalyâ clasped them to her bosom, and comforted Bharat in every way with words of excellent wisdom. With appropriate maxims from the Purânas and Vedas all the queens reasoned with Bharat. And he, pure, guileless and sincere, made fitting answer thus with clasped hands: “The crime of slaying father, mother, or guru; of burning cows in their stalls or a city of Brâhmans; the crime of murdering wife or child; of poisoning a friend or a king; every mortal or venial sin, of thought, word and deed, as enumerated by the seers; may all these sins be mine, O God, if this, mother, was a plot of mine.
Dohâ 161.
May God award me the fate of those who forsake the feet of Hari and Hara and worship abominable demons, if, mother, this was any plot of mine.
Chaupâi
Those who sell the Veda and trade on piety; backbiters, who talk of others’ faults; the treacherous, the perverse, the litigious, the violent; the revilers of the Veda, the enemies of all creation; the covetous, the lecherous, the fickle, the boastful, who covet their neighbour’s wealth or their neighbour’s wife; may I come to a like ill end with them if, mother, this plot had my consent. The wretches who have no regard for the example of the good, who reject the way of salvation, who worship not the incarnation of Hari and take no delight in the glory of Hari and Hara, who abandon the path of Scripture and follow a contrary road, who by knavish disguise impose upon the world; may Sankara allot me a fate like theirs if, mother, I knew of this plot.
Chhand 6.
Hearken, mother; in all my thoughts, words, and deeds I am the slave of the All-merciful. The omniscient Râma dwells in my heart and discerns perfectly between true affection and feigned.” As he thus spoke, his eyes streamed with tears, his body quivered, and his toes drew lines upon the ground. Again his mother took and clasped him to her bosom, knowing him to be indeed a votary of Râma’s.
Dohâ 162.
Hearing Bharat’s true and honest and generous words, his mother exclaimed: “Son, you have ever in thought, word, and deed been Râma’s friend.”
Chaupâi.
Her breasts dropped milk and her eyes filled with tears. As they sat and made such long lamentation, the whole night was spent. Saints Yamadeva and Vasishtha came and summoned all the ministers and nobles and did everything to console Bharat by appropriate discourse on religious topics.
Dohâ 163.
“Son, take heart and perform the duties of the day.” Bharat arose at the guru’s command and ordered everything to be done.
Chaupâi.
As directed in the Veda, he had the body of the king washed and a sumptuous funeral car prepared. Then clasping the feet of each of the queens he bid them stay. They stayed in the hope of seeing Râma. Many loads of sandalwood and aloes were brought and immense quantities of sweet-scented spices. The pile was raised on the bank of the Sarju like a fair ladder reaching to heaven. So all the rites of cremation were accomplished: the prescribed bathing, the oblation of sesamum seeds, the ceremony of the ten balls of rice, which Bharat performed after due study of the Vedas, the Purânas and the Code of Ritual. Whatever order was given at any time by the great sage was thereupon executed accordingly a thousand times over. For his purification he gave abundant gifts: cows, horses, elephants, all kinds of carriages,
Hearken, mother; in all my thoughts, words, and deeds I am the slave of the All-merciful. The omniscient Râma dwells in my heart and discerns perfectly between true affection and feigned.” As he thus spoke, his eyes streamed with tears, his body quivered, and his toes drew lines upon the ground. Again his mother took and clasped him to her bosom, knowing him to be indeed a votary of Râma’s.
Dohâ 162.
Hearing Bharat’s true and honest and generous words, his mother exclaimed: “Son, you have ever in thought, word, and deed been Râma’s friend.”
Chaupâi.
Her breasts dropped milk and her eyes filled with tears. As they sat and made such long lamentation, the whole night was spent. Saints Yamadeva and Vasishtha came and summoned all the ministers and nobles and did everything to console Bharat by appropriate discourse on religious topics.
Dohâ 163.
“Son, take heart and perform the duties of the day.” Bharat arose at the guru’s command and ordered everything to be done.
Chaupâi.
As directed in the Veda, he had the body of the king washed and a sumptuous funeral car prepared. Then clasping the feet of each of the queens he bid them stay. They stayed in the hope of seeing Râma. Many loads of sandalwood and aloes were brought and immense quantities of sweet-scented spices. The pile was raised on the bank of the Sarju like a fair ladder reaching to heaven. So all the rites of cremation were accomplished: the prescribed bathing, the oblation of sesamum seeds, the ceremony of the ten balls of rice, which Bharat performed after due study of the Vedas, the Purânas and the Code of Ritual. Whatever order was given at any time by the great sage was thereupon executed accordingly a thousand times over. For his purification he gave abundant gifts: cows, horses, elephants, all kinds of carriages,
Dohâ 164.
thrones, jewels, robes, grain, lands, money, and houses did Bharat take and present to the Brâhmans: their every wish was gratified.
Chaupâi.
All the ceremonies that Bharat performed on his father's account were more than a million tongues could tell. Then came the great sages, after determining an auspicious day, and summoned all the nobles and ministers, who went and sat down in the royal council chamber, where they sent and summoned Bharat and his brother. Vasishtha seated Bharat by his side and addressed him in words full of wisdom and piety. First the holy man repeated the whole history of Kaikeyi's monstrous doings and extolled the king for his piety and faithfulness to his promise, who by his death had manifested his love. As he spoke of Râma's good qualities and amiable disposition the saint's eyes filled with tears and his body quivered with emotion. As he went on to tell of the affection shown by Lakshman and Sîtâ, the ascetic sage was drowned in love and grief.
Dohâ 165.
“Hearken, Bharat”—thus sadly spoke the prince of sages—“Fate is over-strong; loss and gain, life and death, honour and dishonour are in God's hands.
Chaupâi.
Having so considered, why blame any one, or why be angry with any without cause? Ponder this in your heart, my son; king Dasarath is not to be pitied. Pitiable the Brâhman who is ignorant of the Veda and has abandoned his faith and become absorbed in the delights of sense; pitiable the king who knows not the principles of government and to whom his subjects are not as dear as his own life; pitiable the merchant, miserly and rich, who regards not the duties of hospitality nor the service of Mahadev; pitiable the Sûdra who insults a Brâhman, who is boastful, ambitious and proud of his knowledge; pitiable again the wife who deceives her own husband, and who is perverse, quarrelsome and self-willed; pitiable the religious student who breaks his vows and obeys not the commands of his guru;
thrones, jewels, robes, grain, lands, money, and houses did Bharat take and present to the Brâhmans: their every wish was gratified.
Chaupâi.
All the ceremonies that Bharat performed on his father's account were more than a million tongues could tell. Then came the great sages, after determining an auspicious day, and summoned all the nobles and ministers, who went and sat down in the royal council chamber, where they sent and summoned Bharat and his brother. Vasishtha seated Bharat by his side and addressed him in words full of wisdom and piety. First the holy man repeated the whole history of Kaikeyi's monstrous doings and extolled the king for his piety and faithfulness to his promise, who by his death had manifested his love. As he spoke of Râma's good qualities and amiable disposition the saint's eyes filled with tears and his body quivered with emotion. As he went on to tell of the affection shown by Lakshman and Sîtâ, the ascetic sage was drowned in love and grief.
Dohâ 165.
“Hearken, Bharat”—thus sadly spoke the prince of sages—“Fate is over-strong; loss and gain, life and death, honour and dishonour are in God's hands.
Chaupâi.
Having so considered, why blame any one, or why be angry with any without cause? Ponder this in your heart, my son; king Dasarath is not to be pitied. Pitiable the Brâhman who is ignorant of the Veda and has abandoned his faith and become absorbed in the delights of sense; pitiable the king who knows not the principles of government and to whom his subjects are not as dear as his own life; pitiable the merchant, miserly and rich, who regards not the duties of hospitality nor the service of Mahadev; pitiable the Sûdra who insults a Brâhman, who is boastful, ambitious and proud of his knowledge; pitiable again the wife who deceives her own husband, and who is perverse, quarrelsome and self-willed; pitiable the religious student who breaks his vows and obeys not the commands of his guru;
Dohâ 166.
pitiable the householder who, overcome by delusion, forsakes the path of religion; pitiable the ascetic who is enamoured of the world and has lost his judgment and self-governance;
Chaupâi.
pitiable the anchorite who has given up penance and takes delight in pleasure; pitiable the backbiter and the angry without a cause, the enemies of their own parents, their spiritual guide and their kinsmen; pitiable in every way is the malevolent who cherishes self and is utterly merciless; pitiable in every way is he who does not eschew guile and become a follower of Hari; but the king of Kosala is not to be pitied; his glory is spread abroad through the fourteen spheres. There neither has been, nor is now, nor shall be hereafter, a king like your father, Bharat. Brahma, Vishnu, Siva, Indra and all the Regents of the air sing the virtues of Dasarath.
Dohâ 167.
Tell me, my son, in what way can any one magnify him, who has such noble sons as Râma, Lakshman, you and Satrughna?
The king is altogether fortunate; it is vain to lament on his account. Thus hearing and considering, cease from grief; obediently submit to the royal commands. The king has given you the throne, and you must needs fulfil your father's word. The monarch who for the sake of his word abandoned Rama, though in the anguish of separation from Rama he lost his life, and thus held his word dearer than life, is a father, my son, whose word must be obeyed. Bow your head to the royal command; it will be in every way for your good. Parasurama, to obey his father's order, slew his own mother, as all the world bears witness; and Yayati's son gave him up his youth; in a father's order there can be no sin nor disgrace.
pitiable the householder who, overcome by delusion, forsakes the path of religion; pitiable the ascetic who is enamoured of the world and has lost his judgment and self-governance;
Chaupâi.
pitiable the anchorite who has given up penance and takes delight in pleasure; pitiable the backbiter and the angry without a cause, the enemies of their own parents, their spiritual guide and their kinsmen; pitiable in every way is the malevolent who cherishes self and is utterly merciless; pitiable in every way is he who does not eschew guile and become a follower of Hari; but the king of Kosala is not to be pitied; his glory is spread abroad through the fourteen spheres. There neither has been, nor is now, nor shall be hereafter, a king like your father, Bharat. Brahma, Vishnu, Siva, Indra and all the Regents of the air sing the virtues of Dasarath.
Dohâ 167.
Tell me, my son, in what way can any one magnify him, who has such noble sons as Râma, Lakshman, you and Satrughna?
The king is altogether fortunate; it is vain to lament on his account. Thus hearing and considering, cease from grief; obediently submit to the royal commands. The king has given you the throne, and you must needs fulfil your father's word. The monarch who for the sake of his word abandoned Rama, though in the anguish of separation from Rama he lost his life, and thus held his word dearer than life, is a father, my son, whose word must be obeyed. Bow your head to the royal command; it will be in every way for your good. Parasurama, to obey his father's order, slew his own mother, as all the world bears witness; and Yayati's son gave him up his youth; in a father's order there can be no sin nor disgrace.
Dohâ 168.
They who cherish their father's words, without discussing right or wrong, they are vessels of honour and glory and dwell in the palace of the king of heaven.
You must certainly make good the king's word; cherish your subjects and cease to grieve. He will receive comfort in heaven; for you it will be a merit and an honour, and no fault. It is laid down in the Veda, and approved by all men, that he takes the crown to whom the father gives it. Reign then, nor further distress yourself, but accept my advice as the best for you. Rama and Sita will rejoice when they hear of it, and no wise man will call it wrong. Kausalya and all the queens will be happy in the happiness of the people. Rama knows your secret thoughts and will take it quite in good part; on his return you can deliver up the throne and serve him with cheerful affection.
Dohâ 169.
The ministers with clasped hands exclaimed: “You must needs obey your guru’s command: when Raghupati returns, you can then do as shall seem good.”
Kausalya took courage and cried: “My son, you have your father’s and your guru’s commands, which you must respect and affectionately carry out. Cease to lament, knowing it to be the will of Fate that Rama is in banishment, the king in heaven, and you in such perplexity. You, my son,” continued his mother, “are the sole refuge of your family, your people and the ministers of state. Seeing God against us and the fates untoward, summon up resolution. I, your mother, adjure you, obediently comply with your guru’s command; cherish your people, relieve the affliction of your family.” The guru’s speech and the ministers’ approval had been as grateful to Bharat’s hearing as sandal perfumes, but when he heard his mother’s tender appeal fraught with the pathos of sincere affection—
They who cherish their father's words, without discussing right or wrong, they are vessels of honour and glory and dwell in the palace of the king of heaven.
You must certainly make good the king's word; cherish your subjects and cease to grieve. He will receive comfort in heaven; for you it will be a merit and an honour, and no fault. It is laid down in the Veda, and approved by all men, that he takes the crown to whom the father gives it. Reign then, nor further distress yourself, but accept my advice as the best for you. Rama and Sita will rejoice when they hear of it, and no wise man will call it wrong. Kausalya and all the queens will be happy in the happiness of the people. Rama knows your secret thoughts and will take it quite in good part; on his return you can deliver up the throne and serve him with cheerful affection.
Dohâ 169.
The ministers with clasped hands exclaimed: “You must needs obey your guru’s command: when Raghupati returns, you can then do as shall seem good.”
Kausalya took courage and cried: “My son, you have your father’s and your guru’s commands, which you must respect and affectionately carry out. Cease to lament, knowing it to be the will of Fate that Rama is in banishment, the king in heaven, and you in such perplexity. You, my son,” continued his mother, “are the sole refuge of your family, your people and the ministers of state. Seeing God against us and the fates untoward, summon up resolution. I, your mother, adjure you, obediently comply with your guru’s command; cherish your people, relieve the affliction of your family.” The guru’s speech and the ministers’ approval had been as grateful to Bharat’s hearing as sandal perfumes, but when he heard his mother’s tender appeal fraught with the pathos of sincere affection—
when he heard his mother’s pathetic appeal, Bharat was overcome; his lotus eyes rained with tears that bedewed the fresh shoots of desolation in his soul. All who then beheld his condition entirely forgot about themselves, ah, Tulsî—and reverently extolled him as the very perfection of true love.
Clasping his lotus hands, Bharat, the champion of honour, stoutly made answer to them all in noble words that seemed as if dipped in nectar.
“The guru has given me good advice, which has been approved by ministers, people, and all. My mother, too, has given me proper commands, and I must needs bow and obey. The injunctions of a guru, a father or mother, or master, or friend, should be cheerfully performed as soon as heard, and as all for the best; to deliberate whether they are right or wrong is a failure of duty and involves grievous sin. You have now given me honest advice, which it will be good for me to follow; yet, though I understand this clearly, my soul is still discontent. Hearken then to my prayer, and according to my circumstances so instruct me, forgiving my presumption in answering you: when a man is in distress good people do not reckon up his merits and demerits.
Dohâ 170.
My father is in heaven, and Sita and Rama in exile, and you tell me to be king; is it my gain or your own advantage that you expect to result from this?
Clasping his lotus hands, Bharat, the champion of honour, stoutly made answer to them all in noble words that seemed as if dipped in nectar.
“The guru has given me good advice, which has been approved by ministers, people, and all. My mother, too, has given me proper commands, and I must needs bow and obey. The injunctions of a guru, a father or mother, or master, or friend, should be cheerfully performed as soon as heard, and as all for the best; to deliberate whether they are right or wrong is a failure of duty and involves grievous sin. You have now given me honest advice, which it will be good for me to follow; yet, though I understand this clearly, my soul is still discontent. Hearken then to my prayer, and according to my circumstances so instruct me, forgiving my presumption in answering you: when a man is in distress good people do not reckon up his merits and demerits.
Dohâ 170.
My father is in heaven, and Sita and Rama in exile, and you tell me to be king; is it my gain or your own advantage that you expect to result from this?
My gain is to serve Sita’s lord, and of this I have been robbed by my mother’s wickedness. After reflecting and searching my thoughts I find no other way of happiness than this. Of what account is a throne with all its cares, if I cannot see the feet of Lakshman, Rāma and Sītā? Without clothes a mass of jewels is of no use; of no use is asceticism without divine meditation; of no use is any enjoyment to a diseased body; prayer and penance go for nought without faith in Hari; without life, beauty of body is nought; and all is nought to me without Rāma. Permit me to join Rāma; this in one word is my only happiness. If again in making me king it is your own advantage that you desire, you speak under the influence of foolish affection.
Dohā 171
In your infatuation you hope for happiness from the reign of such a wretch as I, Kaikeyi’s son, of wicked nature, Rāma’s enemy, and lost to shame.
I speak the truth; hearken all and believe; in a king is required a righteous disposition. If you persist in giving the crown to me, earth will sink into hell. What guilty wretch is equal to me, for whom Sītā and Rāma have been exiled? The king banished Rāma, but died in losing him. I, the miserable cause of all this wrongdoing, sit and listen to it all unmoved. I see the palace with no Rāma there, and yet live to endure the world’s jeers. Holy Rāma eschews all pleasures of sense, and I, a greedy king, am hungering after enjoyment. In what words can I tell the hardness of my heart, which surpasses even adamant?
Dohā 171
In your infatuation you hope for happiness from the reign of such a wretch as I, Kaikeyi’s son, of wicked nature, Rāma’s enemy, and lost to shame.
I speak the truth; hearken all and believe; in a king is required a righteous disposition. If you persist in giving the crown to me, earth will sink into hell. What guilty wretch is equal to me, for whom Sītā and Rāma have been exiled? The king banished Rāma, but died in losing him. I, the miserable cause of all this wrongdoing, sit and listen to it all unmoved. I see the palace with no Rāma there, and yet live to endure the world’s jeers. Holy Rāma eschews all pleasures of sense, and I, a greedy king, am hungering after enjoyment. In what words can I tell the hardness of my heart, which surpasses even adamant?
Dohā 172
That every result is harder than its cause is no fault of mine; the thunderbolt is harder than bone, and iron more stiff and unbending than the rock from which it is quarried.
If my worthless life can cling to a body born of Kaikeyi, it will have a surfeit of misery: if, bereaved of my Beloved, life is still dear to me, I shall have much hereafter to see and hear. Kaikeyi has banished Lakshman, Rāma and Sītā, and for her own advantage has caused the death of the king; she has taken upon herself widowhood and disgrace and has caused the people sorrow and affliction, has allotted me glory and honour and dominion and has settled everybody’s business. What good is this now to me? and yet you too cry out to make me a king. I have been born into the world from Kaikeyi’s womb, and all this is only my due; God has fashioned all my destiny; but why should my people combine to give a helping hand?
Dohā 173
Stricken as I am by fate, overcome by organic disease, and then stung by a scorpion, you give me wine to drink; tell me, tell me what kind of treatment is this?
The wise Creator has ordained for me everything that befits a son of Kaikeyi. That I am also Dasarath’s son and Rāma’s younger brother is an honor which God has bestowed upon me to no purpose. You all tell me to allow myself to be crowned, for kingly power is desired by all men. How and whom shall I answer? You talk at random as the fancy takes you. Apart from myself and my unhappy mother, tell me who will say that I have acted rightly? Excepting myself, who else is there in the whole animate or inanimate creation that does not love Sītā and Rāma as their own life? That a universal calamity should be my great gain, this is my ill-fortune and no blame to any one. You are moved by anxiety, kindness and affection, and anything you say is all for the best.
That every result is harder than its cause is no fault of mine; the thunderbolt is harder than bone, and iron more stiff and unbending than the rock from which it is quarried.
If my worthless life can cling to a body born of Kaikeyi, it will have a surfeit of misery: if, bereaved of my Beloved, life is still dear to me, I shall have much hereafter to see and hear. Kaikeyi has banished Lakshman, Rāma and Sītā, and for her own advantage has caused the death of the king; she has taken upon herself widowhood and disgrace and has caused the people sorrow and affliction, has allotted me glory and honour and dominion and has settled everybody’s business. What good is this now to me? and yet you too cry out to make me a king. I have been born into the world from Kaikeyi’s womb, and all this is only my due; God has fashioned all my destiny; but why should my people combine to give a helping hand?
Dohā 173
Stricken as I am by fate, overcome by organic disease, and then stung by a scorpion, you give me wine to drink; tell me, tell me what kind of treatment is this?
The wise Creator has ordained for me everything that befits a son of Kaikeyi. That I am also Dasarath’s son and Rāma’s younger brother is an honor which God has bestowed upon me to no purpose. You all tell me to allow myself to be crowned, for kingly power is desired by all men. How and whom shall I answer? You talk at random as the fancy takes you. Apart from myself and my unhappy mother, tell me who will say that I have acted rightly? Excepting myself, who else is there in the whole animate or inanimate creation that does not love Sītā and Rāma as their own life? That a universal calamity should be my great gain, this is my ill-fortune and no blame to any one. You are moved by anxiety, kindness and affection, and anything you say is all for the best.
Dohā 174
Rāma’s mother is so utterly guileless and bears me such great love that she speaks from natural amiability, on seeing my remorse.
The guru, as all the world knows, is an ocean of wisdom, and the universe is like a plum in the palm of his hand. He too is making ready for my coronation: when God is against me, every one is against me. Except Rāma and Sītā there is not any one in the whole world who will not say this was a scheme of mine, and I must listen and bear it patiently: wherever there is water, there at last will be mud. I am not afraid of the world calling me vile; I have no thought for heaven: the one great intolerable anguish of soul is this, that through me Sītā and Rāma have been rendered unhappy. Well has Lakshman reaped his life’s reward who left all and clave to Rāma; while my birth has been the cause of Rāma’s banishment. Wretch that I am, why thus lament in vain?
The women were persuaded by her arguments and cried: “There is no one so clever as you.” After praising her and admiring the truth of her remarks, another woman spoke in winning tones, and lovingly related the whole history, how Bharat had lost the delights of empire; and again set to praising Bharat for his affectionate disposition and happy nature.
Rāma’s mother is so utterly guileless and bears me such great love that she speaks from natural amiability, on seeing my remorse.
The guru, as all the world knows, is an ocean of wisdom, and the universe is like a plum in the palm of his hand. He too is making ready for my coronation: when God is against me, every one is against me. Except Rāma and Sītā there is not any one in the whole world who will not say this was a scheme of mine, and I must listen and bear it patiently: wherever there is water, there at last will be mud. I am not afraid of the world calling me vile; I have no thought for heaven: the one great intolerable anguish of soul is this, that through me Sītā and Rāma have been rendered unhappy. Well has Lakshman reaped his life’s reward who left all and clave to Rāma; while my birth has been the cause of Rāma’s banishment. Wretch that I am, why thus lament in vain?
The women were persuaded by her arguments and cried: “There is no one so clever as you.” After praising her and admiring the truth of her remarks, another woman spoke in winning tones, and lovingly related the whole history, how Bharat had lost the delights of empire; and again set to praising Bharat for his affectionate disposition and happy nature.
Dohâ 214.
He travels on foot, feeding only on wild fruits, and abandoning the crown given him by his father, is going to Râma to persuade him to return; is there any one at the present day like Bharat?
Chaupâi.
To tell and hear of Bharat’s brotherly devotion and his course of action dispels all sin and sorrow. Anything that I can say, friend, is all too little; he is Râma’s brother; how could he be different from what he is? All of us who have seen him and Satrughna have truly become blessed among women.” Hearing his virtues and seeing his forlorn state they lamented: “He is not a fit son for such a mother as Kaikeyi.” One said: “It is no blame to the queen that God has been so kind to us. What are we, outcasts from the world and the Veda, women of low birth and mean livelihood, whose home is a wretched hovel in some poor village of this miserable country, that we should have such a vision, a sufficient reward for the highest religious merit?” There was the same delight and wonder in every town, as though the tree of paradise had sprung up in the desert.
Dohâ 215.
At the sight of Bharat, the good fortune of the people by the wayside manifested itself in like manner, as though by the will of providence Prayâg had been made accessible to the people of Lankâ.
He travels on foot, feeding only on wild fruits, and abandoning the crown given him by his father, is going to Râma to persuade him to return; is there any one at the present day like Bharat?
Chaupâi.
To tell and hear of Bharat’s brotherly devotion and his course of action dispels all sin and sorrow. Anything that I can say, friend, is all too little; he is Râma’s brother; how could he be different from what he is? All of us who have seen him and Satrughna have truly become blessed among women.” Hearing his virtues and seeing his forlorn state they lamented: “He is not a fit son for such a mother as Kaikeyi.” One said: “It is no blame to the queen that God has been so kind to us. What are we, outcasts from the world and the Veda, women of low birth and mean livelihood, whose home is a wretched hovel in some poor village of this miserable country, that we should have such a vision, a sufficient reward for the highest religious merit?” There was the same delight and wonder in every town, as though the tree of paradise had sprung up in the desert.
Dohâ 215.
At the sight of Bharat, the good fortune of the people by the wayside manifested itself in like manner, as though by the will of providence Prayâg had been made accessible to the people of Lankâ.
Chaupâi.
Hearing these praises of his own and Râma’s many virtues, he went on his way, ever mindful of Raghunâth. Whenever he spied any holy place, or hermitage, or temple, he bathed and reverently saluted it, praying in his heart of hearts for this one boon, perseverance in devotion to the feet of Sita and Râma. If there met him a Kirât or Kol, or other dweller in the woods, anchorite or student, hermit or ascetic, whoever he might be, he saluted him and asked in what part of the forest were Lakshman, Râma and the Videhan princess. They told him all the news of the lord, and at the sight of Bharat reaped their life’s reward. If any person said, “We have seen them well,” they were counted as dear as Râma and Lakshman themselves. In this manner asking courteously of everyone, he heard the whole story of Râma’s forest life.
Dohâ 216.
Halting that day, Bharat started again at dawn, invoking Raghunâth: all who were with him being equally desirous with himself for a sight of Râma.
Chaupâi.
Everyone had auspicious omens; lucky throbbings in the eyes and arms; Bharat and the host rejoiced, “Râma will be found and our sore distress will be at an end.” Each indulged his own fancy, and as they marched all seemed intoxicated with the wine of love, their limbs relaxed, their feet unsteady on the ground, and the accents of their voice inarticulate from excess of emotion. Then was the time that Râma’s guide pointed out the monarch of mountains in all its beauty, near which on the river’s bank the two heroes and Sita were dwelling. All at the sight fell to the ground with cries of “Glory to Râma, the life of Jânaki!” The royal host was overwhelmed with emotion as though Râma had come back to Avadh.
Hearing these praises of his own and Râma’s many virtues, he went on his way, ever mindful of Raghunâth. Whenever he spied any holy place, or hermitage, or temple, he bathed and reverently saluted it, praying in his heart of hearts for this one boon, perseverance in devotion to the feet of Sita and Râma. If there met him a Kirât or Kol, or other dweller in the woods, anchorite or student, hermit or ascetic, whoever he might be, he saluted him and asked in what part of the forest were Lakshman, Râma and the Videhan princess. They told him all the news of the lord, and at the sight of Bharat reaped their life’s reward. If any person said, “We have seen them well,” they were counted as dear as Râma and Lakshman themselves. In this manner asking courteously of everyone, he heard the whole story of Râma’s forest life.
Dohâ 216.
Halting that day, Bharat started again at dawn, invoking Raghunâth: all who were with him being equally desirous with himself for a sight of Râma.
Chaupâi.
Everyone had auspicious omens; lucky throbbings in the eyes and arms; Bharat and the host rejoiced, “Râma will be found and our sore distress will be at an end.” Each indulged his own fancy, and as they marched all seemed intoxicated with the wine of love, their limbs relaxed, their feet unsteady on the ground, and the accents of their voice inarticulate from excess of emotion. Then was the time that Râma’s guide pointed out the monarch of mountains in all its beauty, near which on the river’s bank the two heroes and Sita were dwelling. All at the sight fell to the ground with cries of “Glory to Râma, the life of Jânaki!” The royal host was overwhelmed with emotion as though Râma had come back to Avadh.
Dohâ 217.
Bharat’s love at that time was such that not Seshnâg could describe it; it is as far beyond the poet as the bliss of heaven is beyond a man stained by selfishness and sensuality.
Chaupâi.
Being all unmanned by their love for Raghubar, they had gone but two kos by the close of day, then scanning land and water they halted. When the night was past, the beloved of Raghunâth sallied forth again. On the other hand Râma, while it was yet dark, awoke, and Sita told him what she had seen in a dream: “Methought Bharat had come with an army, being tortured in body by the fever of separation from His lord; all were sad, wretched and downcast, and the queens consort were greatly altered.” On hearing Sita’s dream, the healer of sorrows grew sorrowful and his eyes filled with tears: “This dream, Lakshman, bodes no good: we shall hear of something that we by no means wished.” So saying, he and his brother bathed, worshipped Girâri and propitiated the saints.
Chhand.
After propitiating the gods and reverencing the saints, the lord went and sat down with his gaze to the north. The dust in the air and the many birds and deer taking to flight disquieted Him and he returned to the hermitage. He stood up and looked, anxious in mind as to the cause. Then came Kirats and Kols and told Him all the news.
Bharat’s love at that time was such that not Seshnâg could describe it; it is as far beyond the poet as the bliss of heaven is beyond a man stained by selfishness and sensuality.
Chaupâi.
Being all unmanned by their love for Raghubar, they had gone but two kos by the close of day, then scanning land and water they halted. When the night was past, the beloved of Raghunâth sallied forth again. On the other hand Râma, while it was yet dark, awoke, and Sita told him what she had seen in a dream: “Methought Bharat had come with an army, being tortured in body by the fever of separation from His lord; all were sad, wretched and downcast, and the queens consort were greatly altered.” On hearing Sita’s dream, the healer of sorrows grew sorrowful and his eyes filled with tears: “This dream, Lakshman, bodes no good: we shall hear of something that we by no means wished.” So saying, he and his brother bathed, worshipped Girâri and propitiated the saints.
Chhand.
After propitiating the gods and reverencing the saints, the lord went and sat down with his gaze to the north. The dust in the air and the many birds and deer taking to flight disquieted Him and he returned to the hermitage. He stood up and looked, anxious in mind as to the cause. Then came Kirats and Kols and told Him all the news.
Sorathâ 7.
When he heard the glad tidings his heart was full of joy and his body quivered all over: while his eyes, like the autumnal lotus, were filled with the moisture of affection.
Chaupâi.
Again Sita's lord became anxious: ‘What can be the cause of Bharat's coming?’ Then came one and said: ‘There is with him no small army in full equipment.’ Hearing this, Rāma was greatly disturbed; on the one hand was his father's injunction, on the other his regard for his brother. Thinking to himself over Bharat's disposition, the Lord's mind found no sure standing-point; but at last he calmed himself with the reflection: ‘Bharat is said to be good and sensible.’
Lakshman saw that his lord was troubled at heart, and spoke out as he thought the occasion demanded: ‘I speak, sire, before I am asked; but sometimes impertinence in a servant is not impertinent. You, master, are the crown of the wise; I a mere retainer, but I say what I think.
Sita and the queens being thus agitated by emotion, the learned guru bade them all be seated. First he expounded to them the instability of the world and spoke a little of the joys of heaven, and then announced the king’s death. At the news Raghunath was grievously distressed; thinking he had died out of love for him, the firmest of the firm was sore shaken. On hearing the sad tidings, which fell upon them like a thunderbolt, Lakshman, Sita and all the queens broke out into lamentations, and the whole assembly was as much agitated as if the king had died only that very day. Then the great sage exhorted Rama and directed him and all the people to bathe in the sacred stream. All that day the lord fasted even from water; and though the saint allowed them, no one else would drink either.
When he heard the glad tidings his heart was full of joy and his body quivered all over: while his eyes, like the autumnal lotus, were filled with the moisture of affection.
Chaupâi.
Again Sita's lord became anxious: ‘What can be the cause of Bharat's coming?’ Then came one and said: ‘There is with him no small army in full equipment.’ Hearing this, Rāma was greatly disturbed; on the one hand was his father's injunction, on the other his regard for his brother. Thinking to himself over Bharat's disposition, the Lord's mind found no sure standing-point; but at last he calmed himself with the reflection: ‘Bharat is said to be good and sensible.’
Lakshman saw that his lord was troubled at heart, and spoke out as he thought the occasion demanded: ‘I speak, sire, before I am asked; but sometimes impertinence in a servant is not impertinent. You, master, are the crown of the wise; I a mere retainer, but I say what I think.
Sita and the queens being thus agitated by emotion, the learned guru bade them all be seated. First he expounded to them the instability of the world and spoke a little of the joys of heaven, and then announced the king’s death. At the news Raghunath was grievously distressed; thinking he had died out of love for him, the firmest of the firm was sore shaken. On hearing the sad tidings, which fell upon them like a thunderbolt, Lakshman, Sita and all the queens broke out into lamentations, and the whole assembly was as much agitated as if the king had died only that very day. Then the great sage exhorted Rama and directed him and all the people to bathe in the sacred stream. All that day the lord fasted even from water; and though the saint allowed them, no one else would drink either.
Rama's coronation will be agreeable to all, as a sure source of happiness and the one way to felicity. How is he to be brought back to Avadh? Think before you speak, and upon that plan we will act.” All listened respectfully to Yasishtha's speech, full as it was of justice, religion and worldly wisdom; but no answer was forthcoming; every one was dumbfounded, till with bowed head and clasped hands Bharat spoke: “In the solar race there have been many kings, each one greater than the other; all owed their birth to their parents, but their good or ill fortune was the gift of God. And, as all the world knows, it was through your blessing that they triumphed over sorrow and attained complete prosperity; whatever the course of fate that you, sir, marked out for them, none could alter it; it was fixed immovably.
Therefore we come for advice to you, being too much excited and having too great a personal interest in the matter to judge for ourselves calmly and impartially.
Chaupai
Hearing the saint's address, and having already received Râma's consent, he was satisfied of the good-will both of his guru and his master; but seeing the weight of the whole business put upon his head, he could say nothing and remained lost in thought, as he stood in the assembly, quivering all over his body, and his lotus eyes filled with the moisture of affection: “The king of saints has already spoken for me: what more is there for me to say? I know my Lord's amiable disposition, that he never shows displeasure even to the guilty; and for me he has a special tenderness and love; even in play he never gave me an angry look. From a child I have never left him, and never at any time has he wounded my feelings. I have observed my Lord's gracious ways; when beating me in any game he would allow me to win.
Therefore we come for advice to you, being too much excited and having too great a personal interest in the matter to judge for ourselves calmly and impartially.
Chaupai
Hearing the saint's address, and having already received Râma's consent, he was satisfied of the good-will both of his guru and his master; but seeing the weight of the whole business put upon his head, he could say nothing and remained lost in thought, as he stood in the assembly, quivering all over his body, and his lotus eyes filled with the moisture of affection: “The king of saints has already spoken for me: what more is there for me to say? I know my Lord's amiable disposition, that he never shows displeasure even to the guilty; and for me he has a special tenderness and love; even in play he never gave me an angry look. From a child I have never left him, and never at any time has he wounded my feelings. I have observed my Lord's gracious ways; when beating me in any game he would allow me to win.
Dohâ 250
I am too much overcome by affection and modesty to say a word before him; to this day my eyes, thirsting for his love, have not been satiated with the sight of him.
Chaupai
God could not endure my fondness, and cruelly interposed an obstacle by means of my mother. In saying this now I do myself no honour. Who is made good by his own good estimation? To get into my mind that my mother is a wretch and I myself good and upright is a thousand times worse. Can rice be produced from stalks of kodo, or the shells of a pond sweat pearls? Not a shade of blame or wrong-doing attaches to any one; it is my ill-luck, like some fathomless ocean. Not perceiving that it is the fruit of my own sins, I revile my mother, to my own undoing. I search my heart, but am beaten all round. In one matter only am I really fortunate; with Vasistha for my guru and Sita and Râma for my masters, things must come right in the end.
Dohâ 251
In this honourable assemblage, in the presence of my lord and my guru, and in this holy place, I speak my true sentiments; the saint and Râma know whether my affection is sincere or feigned, and my words true or false.
I am too much overcome by affection and modesty to say a word before him; to this day my eyes, thirsting for his love, have not been satiated with the sight of him.
Chaupai
God could not endure my fondness, and cruelly interposed an obstacle by means of my mother. In saying this now I do myself no honour. Who is made good by his own good estimation? To get into my mind that my mother is a wretch and I myself good and upright is a thousand times worse. Can rice be produced from stalks of kodo, or the shells of a pond sweat pearls? Not a shade of blame or wrong-doing attaches to any one; it is my ill-luck, like some fathomless ocean. Not perceiving that it is the fruit of my own sins, I revile my mother, to my own undoing. I search my heart, but am beaten all round. In one matter only am I really fortunate; with Vasistha for my guru and Sita and Râma for my masters, things must come right in the end.
Dohâ 251
In this honourable assemblage, in the presence of my lord and my guru, and in this holy place, I speak my true sentiments; the saint and Râma know whether my affection is sincere or feigned, and my words true or false.
Chaupai
The whole world is witness to the king's death, the result of his uncompromising love, and to my mother's wickedness; the queens are so woe-begone that I cannot bear to look at them; the citizens are consumed by intolerable anguish; and I am the cause of all their troubles; and yet, though I hear and feel all this, I can still endure the torment. When I heard that Raghunâth had taken with him Lakshman and Sita and in pilgrim's weeds had set out for the woods, without shoes and walking on foot, be Sankara my witness, how I survived the misery! Again, when I saw the Nishâd's devotion, my heart must have been harder than adamant not to break. And now I have come and with my own eyes have seen everything; surely in this life my wretched soul has borne all that can be borne. The serpents and scorpions on the road at the sight of them forget their virulent venom and savage viciousness;
Dohâ 252
but to her Râma, Lakshman and Sita appeared as enemies; and how can God spare her son, or on whom would He rather inflict intolerable pain?”
Chaupai
On hearing these lamentable words of Bharat's, fraught with distress and love, humility and discretion, the whole assembly was lost in sorrow and anxiety, as when the frost smites a bed of lotuses. The learned sage comforted Bharat by reference to various ancient legends, and Râma, the moon of the lilies of the solar race, spoke thus in seemly wise: “Brother, grieve not your heart in vain; know that the ways of life are in God's hands. To my mind, brother, all the men of highest renown for virtue in all time, past, present or future, and in the three spheres of creation, fall short of you. Whoever even imagines wickedness in you shall perish both in this life and in the next. It is only fools, who have never studied in the school of philosophy and religion, who ascribe blame to your mother.
The whole world is witness to the king's death, the result of his uncompromising love, and to my mother's wickedness; the queens are so woe-begone that I cannot bear to look at them; the citizens are consumed by intolerable anguish; and I am the cause of all their troubles; and yet, though I hear and feel all this, I can still endure the torment. When I heard that Raghunâth had taken with him Lakshman and Sita and in pilgrim's weeds had set out for the woods, without shoes and walking on foot, be Sankara my witness, how I survived the misery! Again, when I saw the Nishâd's devotion, my heart must have been harder than adamant not to break. And now I have come and with my own eyes have seen everything; surely in this life my wretched soul has borne all that can be borne. The serpents and scorpions on the road at the sight of them forget their virulent venom and savage viciousness;
Dohâ 252
but to her Râma, Lakshman and Sita appeared as enemies; and how can God spare her son, or on whom would He rather inflict intolerable pain?”
Chaupai
On hearing these lamentable words of Bharat's, fraught with distress and love, humility and discretion, the whole assembly was lost in sorrow and anxiety, as when the frost smites a bed of lotuses. The learned sage comforted Bharat by reference to various ancient legends, and Râma, the moon of the lilies of the solar race, spoke thus in seemly wise: “Brother, grieve not your heart in vain; know that the ways of life are in God's hands. To my mind, brother, all the men of highest renown for virtue in all time, past, present or future, and in the three spheres of creation, fall short of you. Whoever even imagines wickedness in you shall perish both in this life and in the next. It is only fools, who have never studied in the school of philosophy and religion, who ascribe blame to your mother.
Dohâ 253
Sin, Delusion and the burden of every ill are destroyed by the invocation of your name, glory is won in this world and eternal happiness in the world to come.
Chaupai
Be Siva my witness; I state the fact truly: the world, Bharat, exists by your support. Do not, brother, entertain evil surmises to no purpose; love and hatred cannot be hid: birds and beasts come up close to a saint, but flee at the sight of a fowler, though he tries to stop them. If beasts and birds can distinguish between friends and enemies, how much more man, whose body is a vessel of virtue and intelligence. I know you thoroughly, brother; how can I do
Mutifaing that would be discordant with your spirit? The king, to keep his word, abandoned me and, to keep his vow of love, discarded life; if I now break his word, I shall be heartily grieved; and yet my respect for you is greater; the guru moreover has given me his commands; in short, whatever you say, that I am ready to do.
When Janak looked at her in her anchorite's dress, he was filled with love and consolation: “Daughter, you have sanctified both families; everybody in the world proclaims your brilliant renown. The stream of your fame excels the Ganges and has spread over millions of universes. The Ganges has only three great sites on earth, but the congregations of saints that have been made by you are innumerable.” At her father's sincere and loving eloquence Sita was abashed and shrank into herself. Again her father and mother took her to their arms and gave her kind instructions and invoked rich blessings upon her. Sita could not speak out, but was anxious at heart: “It is not well for me to spend the night here.” The queen saw her wish and explained it to the king, inwardly praising the excellence of her disposition.
Sin, Delusion and the burden of every ill are destroyed by the invocation of your name, glory is won in this world and eternal happiness in the world to come.
Chaupai
Be Siva my witness; I state the fact truly: the world, Bharat, exists by your support. Do not, brother, entertain evil surmises to no purpose; love and hatred cannot be hid: birds and beasts come up close to a saint, but flee at the sight of a fowler, though he tries to stop them. If beasts and birds can distinguish between friends and enemies, how much more man, whose body is a vessel of virtue and intelligence. I know you thoroughly, brother; how can I do
Mutifaing that would be discordant with your spirit? The king, to keep his word, abandoned me and, to keep his vow of love, discarded life; if I now break his word, I shall be heartily grieved; and yet my respect for you is greater; the guru moreover has given me his commands; in short, whatever you say, that I am ready to do.
When Janak looked at her in her anchorite's dress, he was filled with love and consolation: “Daughter, you have sanctified both families; everybody in the world proclaims your brilliant renown. The stream of your fame excels the Ganges and has spread over millions of universes. The Ganges has only three great sites on earth, but the congregations of saints that have been made by you are innumerable.” At her father's sincere and loving eloquence Sita was abashed and shrank into herself. Again her father and mother took her to their arms and gave her kind instructions and invoked rich blessings upon her. Sita could not speak out, but was anxious at heart: “It is not well for me to spend the night here.” The queen saw her wish and explained it to the king, inwardly praising the excellence of her disposition.
Dohâ 276.
After again and again embracing her, they graciously gave her leave to depart. Having now an excellent opportunity, the discreet queen adroitly mentioned Bharat's going.
Chaupâi.
When the king heard of Bharat's conduct, brilliant as gold, refreshing as sweet perfumes, consolatory as ambrosia or the soft light of the moon, he closed his tearful eyes and his body thrilled with rapture, as he broke out into ecstatic praises of his glory. “Mark me well, fair-faced and bright-eyed dame, the legend of Bharat is effectual to loosen the bands of existence. According to my ability, I too have mastered somewhat of theology, statecraft and spiritual meditation; but whatever my ability, if I would tell Bharat's greatness, I cannot make a pretence of reaching even its shadow. Brahma, Ganes, Sesh-nâg, Siva, Sarasvati, the inspired poets and the sages most renowned for wisdom, when they hear or meditate upon Bharat's doings, his glory, his vigour, his piety, his temper, his virtues and his spotless dignity, all are enraptured; it has a flavour of purity like the Ganges, surpassing ambrosia.
Dohâ 277.
His perfection is limitless; he is the incomparable protoplasm; I know none like Bharat but himself. Can Mount Meru be weighed in any balance? The wit of the whole race of poets is at fault.
Chaupâi.
He is, fair dame, as impossible to describe as it is impossible for a fish to walk on dry land. Hearken, lady; Râma knows, but even he cannot describe Bharat's illimitable greatness. If Lakshman returns and Bharat goes to the forest, every one will imagine it to be good for all; but, madam, Bharat's love and confidence in Râma are past all telling. Bharat is the perfection of love and devoted attachment, but Râma is the lord of impartiality. Bharat's mind has never even dreamt of all the felicities of this world and the next; only his love for Râma's hat has brought him success. This, as I consider, is Bharat's belief.
After again and again embracing her, they graciously gave her leave to depart. Having now an excellent opportunity, the discreet queen adroitly mentioned Bharat's going.
Chaupâi.
When the king heard of Bharat's conduct, brilliant as gold, refreshing as sweet perfumes, consolatory as ambrosia or the soft light of the moon, he closed his tearful eyes and his body thrilled with rapture, as he broke out into ecstatic praises of his glory. “Mark me well, fair-faced and bright-eyed dame, the legend of Bharat is effectual to loosen the bands of existence. According to my ability, I too have mastered somewhat of theology, statecraft and spiritual meditation; but whatever my ability, if I would tell Bharat's greatness, I cannot make a pretence of reaching even its shadow. Brahma, Ganes, Sesh-nâg, Siva, Sarasvati, the inspired poets and the sages most renowned for wisdom, when they hear or meditate upon Bharat's doings, his glory, his vigour, his piety, his temper, his virtues and his spotless dignity, all are enraptured; it has a flavour of purity like the Ganges, surpassing ambrosia.
Dohâ 277.
His perfection is limitless; he is the incomparable protoplasm; I know none like Bharat but himself. Can Mount Meru be weighed in any balance? The wit of the whole race of poets is at fault.
Chaupâi.
He is, fair dame, as impossible to describe as it is impossible for a fish to walk on dry land. Hearken, lady; Râma knows, but even he cannot describe Bharat's illimitable greatness. If Lakshman returns and Bharat goes to the forest, every one will imagine it to be good for all; but, madam, Bharat's love and confidence in Râma are past all telling. Bharat is the perfection of love and devoted attachment, but Râma is the lord of impartiality. Bharat's mind has never even dreamt of all the felicities of this world and the next; only his love for Râma's hat has brought him success. This, as I consider, is Bharat's belief.
Dohâ 278.
He would never be beguiled into thwarting an order of Râma's; do not then in your affection give way to sorrow,” said the king, and sighed as he spoke.
Chaupâi.
As the wedded pair thus affectionately discoursed of Bharat's excellencies, the night passed like a minute. At day-break both the royal camps awoke and bathed and worshipped the gods. After bathing, Râma approached his guru, embraced his feet, and on receiving permission spoke thus: “My lord, Bharat and the people and my mothers are distressed and inconvenienced by their sojourn in the woods. The king of Mithilâ too and his retinue have been enduring hardships for many days; be pleased to do, my lord, as seems to you good; the happiness of all is in your hands.” So saying, Râma was greatly abashed. The saint thrilled with delight on seeing his amiable disposition. “Without you, Râma, the greatest bliss would seem to both camps like hell.
Dohâ 279.
O Râma, you are the soul of their soul, the life of their life, the joy of their joy. Any one, my son, who would desert you for the sake of the pleasure of home has destiny against him.
Chaupâi.
Perish the happiness, life and religion in which is no love for Râma's lotus feet! That piety be impiety, and wisdom unwisdom, in which love for Râma is not supreme! Through you men are made happy, and without you they are unhappy; you know the heart of every one. Your commands rule all, and every motion is thoroughly manifest to your benignity. Return now to the hermitage.” The king of saints was overpowered with love. When Râma had bowed and retired, the guru composed himself and went to Janak, and repeated to him what Râma had said, enlarging upon his amiability, affection and excellent disposition: “Now, sire, do whatever will be for the advantage of all without prejudice to religion.
He would never be beguiled into thwarting an order of Râma's; do not then in your affection give way to sorrow,” said the king, and sighed as he spoke.
Chaupâi.
As the wedded pair thus affectionately discoursed of Bharat's excellencies, the night passed like a minute. At day-break both the royal camps awoke and bathed and worshipped the gods. After bathing, Râma approached his guru, embraced his feet, and on receiving permission spoke thus: “My lord, Bharat and the people and my mothers are distressed and inconvenienced by their sojourn in the woods. The king of Mithilâ too and his retinue have been enduring hardships for many days; be pleased to do, my lord, as seems to you good; the happiness of all is in your hands.” So saying, Râma was greatly abashed. The saint thrilled with delight on seeing his amiable disposition. “Without you, Râma, the greatest bliss would seem to both camps like hell.
Dohâ 279.
O Râma, you are the soul of their soul, the life of their life, the joy of their joy. Any one, my son, who would desert you for the sake of the pleasure of home has destiny against him.
Chaupâi.
Perish the happiness, life and religion in which is no love for Râma's lotus feet! That piety be impiety, and wisdom unwisdom, in which love for Râma is not supreme! Through you men are made happy, and without you they are unhappy; you know the heart of every one. Your commands rule all, and every motion is thoroughly manifest to your benignity. Return now to the hermitage.” The king of saints was overpowered with love. When Râma had bowed and retired, the guru composed himself and went to Janak, and repeated to him what Râma had said, enlarging upon his amiability, affection and excellent disposition: “Now, sire, do whatever will be for the advantage of all without prejudice to religion.
Dohâ 280
O king of men, you are the wisest among the most wise, the champion of true piety; who save you can at this time end these troubles?
Janak was so moved by the saint's address and by the sight of his agitation that all his philosophy and asceticism were forgotten. Faint with love, he reasoned to himself: “I have not done well in coming here. Dasarath ordered Râma into exile, but himself gave the best proof of his affection; I have now sent him from one wood to another and return in triumph forsooth with increased reputation for wisdom.” Seeing the agitation of the anchorites, saints and Brâhmans, the king was still more overcome with emotion; but considering the circumstances he made an effort, and with his retinue set forth to visit Bharat. Bharat advanced to meet him and gave him the best seat the time allowed. “Son Bharat,” said the king of Tirhut, “you are well acquainted with Râma's character.
Dohâ 281
He is devoted to truth, a zealot in religion; out of kindness, he endures inconvenience without murmuring; but if You have any orders to give, speak.
At this Bharat's whole frame quivered and his eyes filled with tears; but putting a strong restraint upon himself he replied: “My lord, I love and revere you as my father, and hold you as dear as my own family guru; father and mother I have none. Here are Visvamitra and the other sages, and all this assembly; you too yourself, an ocean of wisdom; I am your obedient son and servant: regard me in this light, my lord, and instruct me. In this assembly and at this holy place You enquire of me, and I am to answer, though besmirched of soul and demented. Can I speak great words out of my little mouth? Pardon me, father; the fates are against me. It is declared in the Vedas, Tantras and Purânas, and all the world knows, that loyal service is difficult. Duty to a master conflicts with self-interest; the deaf and blind cannot show their love.
O king of men, you are the wisest among the most wise, the champion of true piety; who save you can at this time end these troubles?
Janak was so moved by the saint's address and by the sight of his agitation that all his philosophy and asceticism were forgotten. Faint with love, he reasoned to himself: “I have not done well in coming here. Dasarath ordered Râma into exile, but himself gave the best proof of his affection; I have now sent him from one wood to another and return in triumph forsooth with increased reputation for wisdom.” Seeing the agitation of the anchorites, saints and Brâhmans, the king was still more overcome with emotion; but considering the circumstances he made an effort, and with his retinue set forth to visit Bharat. Bharat advanced to meet him and gave him the best seat the time allowed. “Son Bharat,” said the king of Tirhut, “you are well acquainted with Râma's character.
Dohâ 281
He is devoted to truth, a zealot in religion; out of kindness, he endures inconvenience without murmuring; but if You have any orders to give, speak.
At this Bharat's whole frame quivered and his eyes filled with tears; but putting a strong restraint upon himself he replied: “My lord, I love and revere you as my father, and hold you as dear as my own family guru; father and mother I have none. Here are Visvamitra and the other sages, and all this assembly; you too yourself, an ocean of wisdom; I am your obedient son and servant: regard me in this light, my lord, and instruct me. In this assembly and at this holy place You enquire of me, and I am to answer, though besmirched of soul and demented. Can I speak great words out of my little mouth? Pardon me, father; the fates are against me. It is declared in the Vedas, Tantras and Purânas, and all the world knows, that loyal service is difficult. Duty to a master conflicts with self-interest; the deaf and blind cannot show their love.
Dohâ 282
Have regard to Râma’s wishes, so pious as he is, and remember that I am but a servant; do as all approve and as will be best for all, but forget not their love.”
When the king heard Bharat's speech and witnessed his generosity, he and his court burst out into praises. Simple but profound; soft and delicate but severe; pregnant with meaning in a small compass; his speech was as mysterious as the shadow of a face in a glass, which no hand can grasp. The king, Bharat, the saint, and all the venerable assembly went to Râma, by whom the gods were made as glad as the lilies by the moon. On hearing the news, all the people were as distressed as fish in unaccustomed waters. The gods, seeing first the emotion of the family guru, and then Janak's exceeding affection, and Bharat so full of devotion to Râma, were sorely anxious and began to despond in their selfishness. The sight of Râma's kindness made the company of heaven unspeakably dismayed.
Dohâ 283
Indra cried sadly: “Râma is overcome by love and modesty: we must combine to devise some scheme, or else we shall be undone.”
The gods invoked Sâradâ in flattering terms: “Protect, O goddess, the gods your suppliants. Exert your power of delusion and change Bharat's purpose; by some deceptive artifice rescue the host of heaven.” When the wise goddess heard their prayer, she understood their stupid selfishness and said: “You tell me to change Bharat's purpose; you have a thousand eyes and yet cannot see Mount Meru. The delusive power of Brahma, Vishnu and Siva is exceedingly great, but it cannot see through Bharat's purpose, and yet you tell me to pervert it. What! can the moonlight rob the moon? Bharat's heart is inhabited by Sita and Râma; can darkness invade the splendour of the sun?” So saying, Sâradâ withdrew to Brahma's heaven, and the gods were as downcast as the chakora at the approach of night.
Have regard to Râma’s wishes, so pious as he is, and remember that I am but a servant; do as all approve and as will be best for all, but forget not their love.”
When the king heard Bharat's speech and witnessed his generosity, he and his court burst out into praises. Simple but profound; soft and delicate but severe; pregnant with meaning in a small compass; his speech was as mysterious as the shadow of a face in a glass, which no hand can grasp. The king, Bharat, the saint, and all the venerable assembly went to Râma, by whom the gods were made as glad as the lilies by the moon. On hearing the news, all the people were as distressed as fish in unaccustomed waters. The gods, seeing first the emotion of the family guru, and then Janak's exceeding affection, and Bharat so full of devotion to Râma, were sorely anxious and began to despond in their selfishness. The sight of Râma's kindness made the company of heaven unspeakably dismayed.
Dohâ 283
Indra cried sadly: “Râma is overcome by love and modesty: we must combine to devise some scheme, or else we shall be undone.”
The gods invoked Sâradâ in flattering terms: “Protect, O goddess, the gods your suppliants. Exert your power of delusion and change Bharat's purpose; by some deceptive artifice rescue the host of heaven.” When the wise goddess heard their prayer, she understood their stupid selfishness and said: “You tell me to change Bharat's purpose; you have a thousand eyes and yet cannot see Mount Meru. The delusive power of Brahma, Vishnu and Siva is exceedingly great, but it cannot see through Bharat's purpose, and yet you tell me to pervert it. What! can the moonlight rob the moon? Bharat's heart is inhabited by Sita and Râma; can darkness invade the splendour of the sun?” So saying, Sâradâ withdrew to Brahma's heaven, and the gods were as downcast as the chakora at the approach of night.
Dohâ 284
The self-seeking gods were troubled at heart and devised evil projects and schemes, creating by strong delusion artifices of fear, error, sorrow and vexation.
Indra practised this villainy, thinking: “Success or defeat is all in Bharat's hands.” When Janak approached Râma, the glory of Raghu's line received them all with honour. Then spoke Vasishtha in terms appropriate to the time, the assembly and the principles of religion, mentioning the conversation between Janak and Bharat and eloquently repeating all that Bharat had urged. “Son Râma, any order that you may give, all will obey; this is my conclusion.” Upon this Raghunâth, clasping his hands, made truthful and guileless reply in gentle tones: “In the presence of yourself, sir, and the king of Mithilâ, for me to speak is altogether out of place. Whatever command you may be pleased to give, I swear by yourself I am ready to comply.”
Dohâ 285
On hearing Râma's oath, the saint and Janak and the whole assembly were confounded; all fixed their eyes on Bharat's face helplessly and without power to answer.
Bharat saw the distress of the assembly, and being Râma's brother, put a strong restraint upon himself. Seeing the unfitness of the time, he subdued his emotion, in the same way as Agastya bowed down the Vindhya mountains.
Grief like Hiranyâksha carried away his soul as it were the Earth; but at once from his spotless perfection like the womb of the universe came forth the mighty Boar of Discretion and wrought immediate deliverance. Clasping his hands, he bowed reverentially to all, to Râma, the king, the guru, and the saints: “Pardon me, if to-day I act most unbecomingly and with the tongue of a child speak stubborn words.” As he mentally invoked the gracious Saradâ, from the depths of his soul there came to his lotus mouth a swan-like strain fraught with pure intelligence, piety and righteousness.
The self-seeking gods were troubled at heart and devised evil projects and schemes, creating by strong delusion artifices of fear, error, sorrow and vexation.
Indra practised this villainy, thinking: “Success or defeat is all in Bharat's hands.” When Janak approached Râma, the glory of Raghu's line received them all with honour. Then spoke Vasishtha in terms appropriate to the time, the assembly and the principles of religion, mentioning the conversation between Janak and Bharat and eloquently repeating all that Bharat had urged. “Son Râma, any order that you may give, all will obey; this is my conclusion.” Upon this Raghunâth, clasping his hands, made truthful and guileless reply in gentle tones: “In the presence of yourself, sir, and the king of Mithilâ, for me to speak is altogether out of place. Whatever command you may be pleased to give, I swear by yourself I am ready to comply.”
Dohâ 285
On hearing Râma's oath, the saint and Janak and the whole assembly were confounded; all fixed their eyes on Bharat's face helplessly and without power to answer.
Bharat saw the distress of the assembly, and being Râma's brother, put a strong restraint upon himself. Seeing the unfitness of the time, he subdued his emotion, in the same way as Agastya bowed down the Vindhya mountains.
Grief like Hiranyâksha carried away his soul as it were the Earth; but at once from his spotless perfection like the womb of the universe came forth the mighty Boar of Discretion and wrought immediate deliverance. Clasping his hands, he bowed reverentially to all, to Râma, the king, the guru, and the saints: “Pardon me, if to-day I act most unbecomingly and with the tongue of a child speak stubborn words.” As he mentally invoked the gracious Saradâ, from the depths of his soul there came to his lotus mouth a swan-like strain fraught with pure intelligence, piety and righteousness.
Dohâ 286.
With the eyes of his mind, Bharat saw that the assembly was faint with love; bowing low and invoking Sita and Râma, he thus spoke;
“My lord is my father and mother, my friend, my guru and my master; object of my adoration, my best benefactor, the reader of my heart; the kindest of patrons, the perfection of amiability, the protector of the humble; the all-learned, the all-wise; the powerful befriender of suppliants; quick to appreciate merit and to ignore demerit and wickedness; my sovereign, my god-like God; while no servant can be so bad as I am. In my infatuation I have come here at the head of an army, in defiance of the commands of my lord and my father. In the world there are good and vile, high and low, ambrosia and heaven, poison and death; but never have I seen or heard of anyone who even in thought could cancel an order of Râma’s. Yet I have been thus contumacious, and my lord in his kindness has taken it as service.
Dohâ 287,
Out of his own mercy and goodness he has made me good; my errors have become adornments and my fair fame has been spread all around.
Your mode of procedure, your gracious speech, and generosity are known throughout the world; they are sung in the Vedas and Tantras. The cruel, the perverse, the vile, the low-minded, the outcast, the base, the ill-conditioned, the godless, the reckless, so soon as you hear that they have come before you as suppliants and have made a single prostration, are all reckoned as friends. Though you see faults, you never take them to heart; and if you but hear of virtues you proclaim them in the assembly of the saints. What other master is there so kind to his servants, so perfect in all points, who never dreams of reckoning up what he has done himself, and is heartily vexed at any embarrassment of his servants. He is my sovereign lord, and there is none other, with arms upraised, I declare on oath. A beast may dance and a parrot be a clever talker; but all depends upon the music of the dancing-master and the method of the teacher,
With the eyes of his mind, Bharat saw that the assembly was faint with love; bowing low and invoking Sita and Râma, he thus spoke;
“My lord is my father and mother, my friend, my guru and my master; object of my adoration, my best benefactor, the reader of my heart; the kindest of patrons, the perfection of amiability, the protector of the humble; the all-learned, the all-wise; the powerful befriender of suppliants; quick to appreciate merit and to ignore demerit and wickedness; my sovereign, my god-like God; while no servant can be so bad as I am. In my infatuation I have come here at the head of an army, in defiance of the commands of my lord and my father. In the world there are good and vile, high and low, ambrosia and heaven, poison and death; but never have I seen or heard of anyone who even in thought could cancel an order of Râma’s. Yet I have been thus contumacious, and my lord in his kindness has taken it as service.
Dohâ 287,
Out of his own mercy and goodness he has made me good; my errors have become adornments and my fair fame has been spread all around.
Your mode of procedure, your gracious speech, and generosity are known throughout the world; they are sung in the Vedas and Tantras. The cruel, the perverse, the vile, the low-minded, the outcast, the base, the ill-conditioned, the godless, the reckless, so soon as you hear that they have come before you as suppliants and have made a single prostration, are all reckoned as friends. Though you see faults, you never take them to heart; and if you but hear of virtues you proclaim them in the assembly of the saints. What other master is there so kind to his servants, so perfect in all points, who never dreams of reckoning up what he has done himself, and is heartily vexed at any embarrassment of his servants. He is my sovereign lord, and there is none other, with arms upraised, I declare on oath. A beast may dance and a parrot be a clever talker; but all depends upon the music of the dancing-master and the method of the teacher,
Dohâ 288.
who now has corrected His servant and treated him with honour, and made him the crown of the head of the just. Who is there, save the All-merciful, Who, whether we will or no, maintains our fair fame?
Whether it was from grief and affection or from mere childishness that I came here in despite of your commands, You in your compassion have looked upon me as a friend and in every way taken it in good part. Seeing your blessed feet and knowing my Lord’s natural benignity, I look upon this great assembly as a piece of good fortune, and my great sin as evidence of my Lord’s kindness; for by His gracious favour he has satisfied my whole being and His compassion has exceeded everything. Out of the goodness of his own disposition my good Lord has made sure of my fidelity. I have now displayed great audacity in discarding respect for this august assembly and speaking boldly or humbly, just as the fancy moved me; but pardon me, sire, for I am in grievous perplexity.
Dohâ 289.
It is a great mistake to say too much to a true friend or really wise man or good master. Be pleased, sire, to give your commands and set me all right.
I swear by the dust of my Lord’s lotus feet, the glorious consummation of truth, virtue and happiness; with an oath I protest that the desire of my soul, whether waking, sleeping or dreaming, is to serve my Lord with spontaneous devotion, without any regard to self-interest, fraud or my own ends in this life or the next. There is no duty so imperative as submission; let Your servant, sire, obtain this favour.” So saying he was utterly overwhelmed with emotion; his body quivered, his eyes filled with tears, and in great agitation he clasped his Lord’s lotus feet. So pathetic a scene defies description. The Ocean of compassion honoured him with gracious words and took him by the hand and seated him by his side; while himself and all the assembly were faint with love, after hearing Bharat’s prayer and seeing his noble nature.
who now has corrected His servant and treated him with honour, and made him the crown of the head of the just. Who is there, save the All-merciful, Who, whether we will or no, maintains our fair fame?
Whether it was from grief and affection or from mere childishness that I came here in despite of your commands, You in your compassion have looked upon me as a friend and in every way taken it in good part. Seeing your blessed feet and knowing my Lord’s natural benignity, I look upon this great assembly as a piece of good fortune, and my great sin as evidence of my Lord’s kindness; for by His gracious favour he has satisfied my whole being and His compassion has exceeded everything. Out of the goodness of his own disposition my good Lord has made sure of my fidelity. I have now displayed great audacity in discarding respect for this august assembly and speaking boldly or humbly, just as the fancy moved me; but pardon me, sire, for I am in grievous perplexity.
Dohâ 289.
It is a great mistake to say too much to a true friend or really wise man or good master. Be pleased, sire, to give your commands and set me all right.
I swear by the dust of my Lord’s lotus feet, the glorious consummation of truth, virtue and happiness; with an oath I protest that the desire of my soul, whether waking, sleeping or dreaming, is to serve my Lord with spontaneous devotion, without any regard to self-interest, fraud or my own ends in this life or the next. There is no duty so imperative as submission; let Your servant, sire, obtain this favour.” So saying he was utterly overwhelmed with emotion; his body quivered, his eyes filled with tears, and in great agitation he clasped his Lord’s lotus feet. So pathetic a scene defies description. The Ocean of compassion honoured him with gracious words and took him by the hand and seated him by his side; while himself and all the assembly were faint with love, after hearing Bharat’s prayer and seeing his noble nature.
Chhand 12.
Raghu-Rao himself, the august assembly, the saint, the king of Mithila, all were faint with love, and mentally applauded the exceeding greatness of Bharat’s brotherly affection and devotedness. The gods too commended Bharat and rained down flowers, though with a heavy heart. Every one, says Tulsi, was as distressed by what he had heard, as the lotus that withers at the approach of night.
Sarathā 11.
Seeing every man and woman in both assemblies so grieved and downcast, Indra, vile wretch, still sought his own happiness, killing as it were the already dead.
Chaupāi
Though king of the gods, there is no limit to his deceitfulness and villainy; he loves another’s loss and his own gain; Pakaripu’s ways are like those of a crow—crafty, disreputable and with no faith in any one. Having in the first instance formed an evil design and accumulated deceits, he piled up trouble on the heads of all. Every one was infatuated by the god’s delusive power; their love for Rama was so violent that they would not be separated from him. They were all distracted, with nothing settled in their mind; at one moment longing for the woods, at another anxious to return home. The people in their distress had the current of their ideas as divided as the water at the confluence of a river with the sea. Thus wavering in mind they got no comfort in any quarter; no one told another his secret thoughts. Seeing this, the Ocean of compassion smiled to himself and said: “Indra is like a dog in his ways.”
Raghu-Rao himself, the august assembly, the saint, the king of Mithila, all were faint with love, and mentally applauded the exceeding greatness of Bharat’s brotherly affection and devotedness. The gods too commended Bharat and rained down flowers, though with a heavy heart. Every one, says Tulsi, was as distressed by what he had heard, as the lotus that withers at the approach of night.
Sarathā 11.
Seeing every man and woman in both assemblies so grieved and downcast, Indra, vile wretch, still sought his own happiness, killing as it were the already dead.
Chaupāi
Though king of the gods, there is no limit to his deceitfulness and villainy; he loves another’s loss and his own gain; Pakaripu’s ways are like those of a crow—crafty, disreputable and with no faith in any one. Having in the first instance formed an evil design and accumulated deceits, he piled up trouble on the heads of all. Every one was infatuated by the god’s delusive power; their love for Rama was so violent that they would not be separated from him. They were all distracted, with nothing settled in their mind; at one moment longing for the woods, at another anxious to return home. The people in their distress had the current of their ideas as divided as the water at the confluence of a river with the sea. Thus wavering in mind they got no comfort in any quarter; no one told another his secret thoughts. Seeing this, the Ocean of compassion smiled to himself and said: “Indra is like a dog in his ways.”
Dohā 290.
Excepting Bharat, Janak, the saints, the ministers and the more intelligent nobles, the heaven-sent delusion took effect upon all, according to the circumstances of the individual.
Chaupāi
The Ocean of compassion saw the people distressed by their love and by Indra's potent deception; the assembly, the king, the guru, the Brahmans and the ministers, all with their hearts under the spell of Bharat's devotion; motionless as pictures, gazing upon Rama, nervously uttering words which they seemed to have learnt by rote. The eulogy of Bharat's affection and constant humility is delightful to hear, but difficult to pronounce. Seeing only the tiniest morsel of his devotion, the saints and the king of Mithila were absorbed in love; how then can I, Tulsi, tell all its greatness? It is only by the blessing of faith that the ambitious design of my heart has prospered. I am little; I know the enormous greatness of my subject, and I shrink in confusion before a crowd of other poets; unable to utter the vehemence of my passionate love for his perfection, the motions of my fancy are like the stammerings of a child.
Dohâ 291
Bharat's bright fame is as the bright moon rising in the bright sky of a faithful heart, ever intently watched by my daring fancy as by an unfledged partridge.
Excepting Bharat, Janak, the saints, the ministers and the more intelligent nobles, the heaven-sent delusion took effect upon all, according to the circumstances of the individual.
Chaupāi
The Ocean of compassion saw the people distressed by their love and by Indra's potent deception; the assembly, the king, the guru, the Brahmans and the ministers, all with their hearts under the spell of Bharat's devotion; motionless as pictures, gazing upon Rama, nervously uttering words which they seemed to have learnt by rote. The eulogy of Bharat's affection and constant humility is delightful to hear, but difficult to pronounce. Seeing only the tiniest morsel of his devotion, the saints and the king of Mithila were absorbed in love; how then can I, Tulsi, tell all its greatness? It is only by the blessing of faith that the ambitious design of my heart has prospered. I am little; I know the enormous greatness of my subject, and I shrink in confusion before a crowd of other poets; unable to utter the vehemence of my passionate love for his perfection, the motions of my fancy are like the stammerings of a child.
Dohâ 291
Bharat's bright fame is as the bright moon rising in the bright sky of a faithful heart, ever intently watched by my daring fancy as by an unfledged partridge.
Bharat's generosity is scarce fathomable by the Vedas; pardon, ye poets, the frivolities of my poor wit. Who, that hears or tells of Bharat's perfect nature, does not become enamoured of the feet of Sita and Rama? Whoever invokes Bharat and still finds love for Rama a difficult matter is a monster without a parallel. Seeing the state that every one was in, the merciful and mild Rama, who knew their devotion to Him, being the staunch champion of religion, a master of policy, an ocean of truth and love and amiability and everything good, having considered the place and circumstances, the time and assembly, Raghuraj, the maintainer of justice and affection, delivered a speech, the quintessence of eloquence, grateful as ambrosia at the time of hearing, and salutary also in the end: “Brother Bharat, you are the champion of righteousness, perfectly conversant with all the laws of the world and the Vedas; for purity of thought, word and act, your only equal, brother, is yourself. In this venerable assembly and in such distressing circumstances how can all the virtues of my younger brother be told?
Brother, you know the custom of the solar race and the renown and the affection of our father, that ocean of truth; the circumstances of the time and of this assembly, the reverence due to these venerable personages, and the secret thoughts of all men, whether they be indifferent, or friends or unfriends, are understood by you, as also your own highest gain and mine and the requirements of religion. I have entire confidence in you, and yet I speak as the circumstances suggest. My words, brother, in the absence of my father, have been kept straight only by the favour of our guru; otherwise all my subjects, together with the citizens, the people of the palace and myself, would have been undone. If the lord of day sets at the wrong time, tell me, will not the whole world be in confusion? Such trouble, brother, fate had ordained; but the saint and the king of Mithila have averted it.
Brother, you know the custom of the solar race and the renown and the affection of our father, that ocean of truth; the circumstances of the time and of this assembly, the reverence due to these venerable personages, and the secret thoughts of all men, whether they be indifferent, or friends or unfriends, are understood by you, as also your own highest gain and mine and the requirements of religion. I have entire confidence in you, and yet I speak as the circumstances suggest. My words, brother, in the absence of my father, have been kept straight only by the favour of our guru; otherwise all my subjects, together with the citizens, the people of the palace and myself, would have been undone. If the lord of day sets at the wrong time, tell me, will not the whole world be in confusion? Such trouble, brother, fate had ordained; but the saint and the king of Mithila have averted it.
Dohâ 293
The State; our honour and fair name; Religion; our land, wealth and homes; all have been defended by the power of the guru; and everything will be well in the end.
My followers and yours, the palace and the forest, are both protected by his favour. The order of a father or mother, a guru or a master, is like Sheshnag, the supporter of a whole world of righteousness. Obey it yourself, brother, and let me obey it, and thus become a protector of all the solar race. Obedience is the one means for the attainment of every success, a triple flood of Glory, Salvation and Power. Having thus reflected, endure the grievous burden and make your people and family happy. I have distributed my afflictions amongst you all; but upon you is the full weight of the greatest difficulty. I know your tenderness, though I speak so harshly; the times, brother, are out of joint; the fault is not mine. In an emergency a brother is used for a shield, in the same way as the stroke of a sword is parried by the hand.”
Dohâ 294
A servant is like a hand, or foot, or eye; a master is like the head. Hearing this description of love, says Tulsi, the greatest poets are full of admiration.
The State; our honour and fair name; Religion; our land, wealth and homes; all have been defended by the power of the guru; and everything will be well in the end.
My followers and yours, the palace and the forest, are both protected by his favour. The order of a father or mother, a guru or a master, is like Sheshnag, the supporter of a whole world of righteousness. Obey it yourself, brother, and let me obey it, and thus become a protector of all the solar race. Obedience is the one means for the attainment of every success, a triple flood of Glory, Salvation and Power. Having thus reflected, endure the grievous burden and make your people and family happy. I have distributed my afflictions amongst you all; but upon you is the full weight of the greatest difficulty. I know your tenderness, though I speak so harshly; the times, brother, are out of joint; the fault is not mine. In an emergency a brother is used for a shield, in the same way as the stroke of a sword is parried by the hand.”
Dohâ 294
A servant is like a hand, or foot, or eye; a master is like the head. Hearing this description of love, says Tulsi, the greatest poets are full of admiration.
All then went to Raghunath, telling the virtue of the well; and Atri explained to him the blessed efficacy of holy places.
In this manner the night was pleasantly spent in discourse on matters of religion and sacred legends until it was dawn. After performing their daily duties, Bharat and his brother, having received permission from Rama and Saint Atri, attended by all their retinue in simple attire, proceeded on foot to visit Rama’s wood. Earth, in confusion of heart at being trodden by their delicate and unshod feet, smoothed herself and cleared away all the spiky grass and thorns and stones and ruts and everything rough and unpleasant. Earth made the way delightfully easy for them; they were refreshed by soft, cool and fragrant breezes; the gods rained down flowers; the clouds afforded shade; the trees gave blossom and fruit; the grass made a soft carpet; the deer with their timid glances, and the birds with their sweet song, all recognised Rama’s friends and did them homage.
And what great matter is this for Bharat, Rama’s dearest friend? When any ordinary person finds the highest success easy of attainment, if he merely repeats Rama’s name when he yawns.
Chaupai
In this manner Bharat roamed the woods, and the saints, who saw his faith and love, were abashed. Seeing all so divine, he asked about the sacred ponds and various localities, the birds and deer, the trees and grasses, the hills, woods and orchards, beautiful and varied and pre-eminently holy; and in reply the great saint with gladness of heart gave him the history of each, with its name, virtues and spiritual efficacy. Bathing at one place, prostrating himself at another; here admiring the beauty of the wood, here sitting down to rest as the saint directed, he meditated on Sita and the two brothers. Seeing the goodness of his disposition, his love and faithfulness in service, the gods of the wood were charmed and gave him their blessing. The third watch of the day was half spent when he returned to gaze upon the lotus feet of his lord.
In this manner the night was pleasantly spent in discourse on matters of religion and sacred legends until it was dawn. After performing their daily duties, Bharat and his brother, having received permission from Rama and Saint Atri, attended by all their retinue in simple attire, proceeded on foot to visit Rama’s wood. Earth, in confusion of heart at being trodden by their delicate and unshod feet, smoothed herself and cleared away all the spiky grass and thorns and stones and ruts and everything rough and unpleasant. Earth made the way delightfully easy for them; they were refreshed by soft, cool and fragrant breezes; the gods rained down flowers; the clouds afforded shade; the trees gave blossom and fruit; the grass made a soft carpet; the deer with their timid glances, and the birds with their sweet song, all recognised Rama’s friends and did them homage.
And what great matter is this for Bharat, Rama’s dearest friend? When any ordinary person finds the highest success easy of attainment, if he merely repeats Rama’s name when he yawns.
Chaupai
In this manner Bharat roamed the woods, and the saints, who saw his faith and love, were abashed. Seeing all so divine, he asked about the sacred ponds and various localities, the birds and deer, the trees and grasses, the hills, woods and orchards, beautiful and varied and pre-eminently holy; and in reply the great saint with gladness of heart gave him the history of each, with its name, virtues and spiritual efficacy. Bathing at one place, prostrating himself at another; here admiring the beauty of the wood, here sitting down to rest as the saint directed, he meditated on Sita and the two brothers. Seeing the goodness of his disposition, his love and faithfulness in service, the gods of the wood were charmed and gave him their blessing. The third watch of the day was half spent when he returned to gaze upon the lotus feet of his lord.
Dohā 300
In five days Bharat visited every shrine and holy place. The day was spent in discourse on the glory of Hari and Hara until the evening.
Chaupai
On the morning after bathing, the whole assembly was gathered together: Bharat, the Brahmans and the king of Tirhut. Rama knew at heart that the day was an auspicious one, but in his kindness hesitated to say so. He looked at the guru, the king, Bharat, and the assembly, and then in confusion turned his eyes to the ground. All the spectators admired his generosity, thinking, “Never was there a master so considerate as Rama is!” Bharat in his wisdom understood Rama’s wish. He stood up and, lovingly putting the greatest restraint upon himself, bowed low, and with clasped hands thus spoke: “My lord has granted my every desire. For me he has borne every affliction and has himself experienced every kind of trouble. Now, sire, give me your loyal permission to go and serve at Avadh till the appointed time.”
Dohā 301
But, O merciful and compassionate king of Kosala, teach me some way by which your servant may see your feet again when the time is over.
Chaupai
Your citizens, your kinsmen, and all your subjects, sire, are true and loyal, and bound to you by ties of affection. The sorrows of this miserable life, borne by your command, are a delight; without my lord, highest heaven is a worthless gain. The all-wise master knows the fancies, the desires, the habit of mind of all his servants: the protector of suppliants will be our protector, and both in this world and the next will secure our deliverance. I have thus the most perfect confidence; not a particle of anxiety disturbs my calculations. My own distress and my lord’s forbearance have combined to make me thus presumptuous. Pardon, my lord, this my great offence, and shrink not from instructing your servant what to do.” All who heard Bharat’s prayer applauded it; like a swan it had separated the milk of truth from the water of error.
In five days Bharat visited every shrine and holy place. The day was spent in discourse on the glory of Hari and Hara until the evening.
Chaupai
On the morning after bathing, the whole assembly was gathered together: Bharat, the Brahmans and the king of Tirhut. Rama knew at heart that the day was an auspicious one, but in his kindness hesitated to say so. He looked at the guru, the king, Bharat, and the assembly, and then in confusion turned his eyes to the ground. All the spectators admired his generosity, thinking, “Never was there a master so considerate as Rama is!” Bharat in his wisdom understood Rama’s wish. He stood up and, lovingly putting the greatest restraint upon himself, bowed low, and with clasped hands thus spoke: “My lord has granted my every desire. For me he has borne every affliction and has himself experienced every kind of trouble. Now, sire, give me your loyal permission to go and serve at Avadh till the appointed time.”
Dohā 301
But, O merciful and compassionate king of Kosala, teach me some way by which your servant may see your feet again when the time is over.
Chaupai
Your citizens, your kinsmen, and all your subjects, sire, are true and loyal, and bound to you by ties of affection. The sorrows of this miserable life, borne by your command, are a delight; without my lord, highest heaven is a worthless gain. The all-wise master knows the fancies, the desires, the habit of mind of all his servants: the protector of suppliants will be our protector, and both in this world and the next will secure our deliverance. I have thus the most perfect confidence; not a particle of anxiety disturbs my calculations. My own distress and my lord’s forbearance have combined to make me thus presumptuous. Pardon, my lord, this my great offence, and shrink not from instructing your servant what to do.” All who heard Bharat’s prayer applauded it; like a swan it had separated the milk of truth from the water of error.
Dohā 302
The all-wise Rama, the brother of the meek, on hearing his brother’s meek and guileless speech, replied in terms appropriate to the place, the circumstances and the time:
Chaupai
“The guru and the king, brother, take thought for you, for me and our people, whether at home or in the forest. So long as Visvamitra, Vasishtha, and Janak direct us, neither you nor I can dream of trouble. For us two brothers, both for me and you, obedience to our father’s command is the highest objective we can have, our greatest gain, our glory, our duty and our salvation. A king’s good is a good thing both in the Vedas and in the estimation of the world. Whoever observes the injunctions of guru or father and mother, or master, treads an easy path and never stumbles. Remember this, and putting aside all regrets, go and reign at Avadh for the appointed time. The burden of the realm, the treasury, the people and the family will weigh no heavier than the dust of the guru’s feet. Observe the instructions of the saint, your mother and the minister, and protect your country, your subjects and your capital.”
Dohā 303
A chief should be like the mouth, which alone (says Tulsi) does all the eating and drinking, and yet supports and nourishes to a nicety each separate member of the body.
The all-wise Rama, the brother of the meek, on hearing his brother’s meek and guileless speech, replied in terms appropriate to the place, the circumstances and the time:
Chaupai
“The guru and the king, brother, take thought for you, for me and our people, whether at home or in the forest. So long as Visvamitra, Vasishtha, and Janak direct us, neither you nor I can dream of trouble. For us two brothers, both for me and you, obedience to our father’s command is the highest objective we can have, our greatest gain, our glory, our duty and our salvation. A king’s good is a good thing both in the Vedas and in the estimation of the world. Whoever observes the injunctions of guru or father and mother, or master, treads an easy path and never stumbles. Remember this, and putting aside all regrets, go and reign at Avadh for the appointed time. The burden of the realm, the treasury, the people and the family will weigh no heavier than the dust of the guru’s feet. Observe the instructions of the saint, your mother and the minister, and protect your country, your subjects and your capital.”
Dohā 303
A chief should be like the mouth, which alone (says Tulsi) does all the eating and drinking, and yet supports and nourishes to a nicety each separate member of the body.
Chaupâî
A king's duty includes everything, in the same way as every latent desire exists potentially in the mind. In various ways he consoled his brother; but without some memento his mind would not be satisfied nor at rest. The guru, the minister and the whole assembly were like-minded with Bharat; and Râma, overpowered with modesty and affection, took compassion upon him and gave him his sandals, which Bharat reverently received and placed upon his head. Not these the mere foot-gear of the All-merciful, but rather twin guardians of his people's life; a casket to contain the jewel of Bharat's love; the two letters of the alphabet for which the soul struggles; the folding doors that guard the house; the hands for holy work; the pure eyes of service and righteousness. Bharat was as glad to receive this memento as if Râma and Sita had themselves stayed.
Dohâ 304.
As he bowed and begged permission to depart, Râma took and clasped him to his bosom. Wicked Indra, finding a sad opportunity, made the people weary.
Chaupâî
But his villainy was a good thing for all; the hope that the time of exile would soon be over was the life of their life. Otherwise the separation from Lakshman, Sita and Râma would have been such a blow that all would have died of it. The mercy of Râma solved this difficulty, and the hostile gods became serviceable allies. Râma closed his arms around Bharat with a burst of affection that cannot be described. Body, soul and speech overflowed with love, the firmest of the firm lost all firmness, and his lotus eyes streamed with tears. The assembled gods were grieved to see his condition; the saints and gurus who were as firm as Janak, the gold of whose soul had been tested by the fire of wisdom, and whom the Creator had created as unimpressionable by the world as the leaves of the lotus by the water;
A king's duty includes everything, in the same way as every latent desire exists potentially in the mind. In various ways he consoled his brother; but without some memento his mind would not be satisfied nor at rest. The guru, the minister and the whole assembly were like-minded with Bharat; and Râma, overpowered with modesty and affection, took compassion upon him and gave him his sandals, which Bharat reverently received and placed upon his head. Not these the mere foot-gear of the All-merciful, but rather twin guardians of his people's life; a casket to contain the jewel of Bharat's love; the two letters of the alphabet for which the soul struggles; the folding doors that guard the house; the hands for holy work; the pure eyes of service and righteousness. Bharat was as glad to receive this memento as if Râma and Sita had themselves stayed.
Dohâ 304.
As he bowed and begged permission to depart, Râma took and clasped him to his bosom. Wicked Indra, finding a sad opportunity, made the people weary.
Chaupâî
But his villainy was a good thing for all; the hope that the time of exile would soon be over was the life of their life. Otherwise the separation from Lakshman, Sita and Râma would have been such a blow that all would have died of it. The mercy of Râma solved this difficulty, and the hostile gods became serviceable allies. Râma closed his arms around Bharat with a burst of affection that cannot be described. Body, soul and speech overflowed with love, the firmest of the firm lost all firmness, and his lotus eyes streamed with tears. The assembled gods were grieved to see his condition; the saints and gurus who were as firm as Janak, the gold of whose soul had been tested by the fire of wisdom, and whom the Creator had created as unimpressionable by the world as the leaves of the lotus by the water;
Dohâ 305.
Even they, seeing the unparalleled and boundless affection of Râma and Bharat, were overwhelmed in body, soul and speech, and lost all reason and restraint.
Chaupâî
If Janak and Vasishtha were dumbfounded, the emotion of ordinary persons is not worth speaking about. People would think any poet harsh when they heard him describe the parting of Râma and Bharat; Eloquence herself, remembering the unspeakable pathos of the scene, would be struck dumb with confusion. Raghubar first embraced and consoled Bharat and then rejoiced to take Satrughna to his arms. Knowing Bharat's wishes, his servants and ministers began each to set about his own work. In both camps there was sore distress at the news, as they commenced their preparations for the march. The two brothers, after reverencing their lord's lotus feet and submissively receiving his commands, set out on the way, bowing to the saints, the hermits and forest gods, and again and again showing them respect.
Dohâ 306.
Lakshman, too, they embraced, and making obeisance, placed on their head the dust of Sita's feet, and received her affectionate blessing, the source of happiness.
Chaupâî
Râma and his brother bowed the head to the king with many expressions of modesty and praise: “In your kindness, sire, you have suffered great inconvenience, you and your retinue, by coming to the forest; now grant me your blessing and return to the city.” The monarch mastered his emotion and went. After reverencing the saints, Brâhmans and nobles, and taking leave of them as though they were the equals of Hari and Hara, the two brothers approached their mother-in-law, and came back after kissing her feet and obtaining her blessing. Then they took leave of Visvamitra, Vâmadeva and Jâbâli; the people of the court, the citizens, the good ministers and all; with courteous speech and address, as was most befitting. The Ocean of compassion respectfully dismissed them all, men and women, high, middle-class and low.
Even they, seeing the unparalleled and boundless affection of Râma and Bharat, were overwhelmed in body, soul and speech, and lost all reason and restraint.
Chaupâî
If Janak and Vasishtha were dumbfounded, the emotion of ordinary persons is not worth speaking about. People would think any poet harsh when they heard him describe the parting of Râma and Bharat; Eloquence herself, remembering the unspeakable pathos of the scene, would be struck dumb with confusion. Raghubar first embraced and consoled Bharat and then rejoiced to take Satrughna to his arms. Knowing Bharat's wishes, his servants and ministers began each to set about his own work. In both camps there was sore distress at the news, as they commenced their preparations for the march. The two brothers, after reverencing their lord's lotus feet and submissively receiving his commands, set out on the way, bowing to the saints, the hermits and forest gods, and again and again showing them respect.
Dohâ 306.
Lakshman, too, they embraced, and making obeisance, placed on their head the dust of Sita's feet, and received her affectionate blessing, the source of happiness.
Chaupâî
Râma and his brother bowed the head to the king with many expressions of modesty and praise: “In your kindness, sire, you have suffered great inconvenience, you and your retinue, by coming to the forest; now grant me your blessing and return to the city.” The monarch mastered his emotion and went. After reverencing the saints, Brâhmans and nobles, and taking leave of them as though they were the equals of Hari and Hara, the two brothers approached their mother-in-law, and came back after kissing her feet and obtaining her blessing. Then they took leave of Visvamitra, Vâmadeva and Jâbâli; the people of the court, the citizens, the good ministers and all; with courteous speech and address, as was most befitting. The Ocean of compassion respectfully dismissed them all, men and women, high, middle-class and low.
Dohâ 307.
With sincere affection the Lord kissed the feet of Bharat's mother and embraced her, and escorting her to the pâlki that he had in readiness, effaced all her alarm and distress.
Chaupâî
After saluting her father and mother and the court, Sita came back purified by the love of her beloved. Reverently she embraced all her mothers-in-law with an affection which the poet’s soul shrinks from describing. Hearkening to their instruction and receiving the blessing she desired of them, Sita stood burdened with conflicting love. Having sent for elegant palkis, Rama with words of consolation escorted each of His mothers to their carriage. Again and again both brothers embraced them and led each by the hand with equal affection. When the horses, elephants and different vehicles were ready, the king and Bharat started the host. Their hearts full of Rama, Sita and Lakshman, all the people went disconsolate; even the bullocks, horses, elephants and cattle were out of heart and went only by force and against their will.
Dohā 308.
The Lord with Sita and Lakshman kissed the feet of the guru and the guru’s wife, and turned and came back to their leafy hut with mingled pleasure and amazement.
The Kishad was dismissed with honour and departed, solely grieved at heart to leave. The Kols, Kirats and Bhils, the people of the woods, turned again and again, after they had been dismissed, to make yet one more obeisance. The lord with Sita and Lakshman sat under the shade of the fig tree and sorrowed for the loss of their dear friends. Rama, overpowered with affection, discoursed to His spouse and brother in eloquent terms on Bharat’s love and generosity, and with His own blessed mouth declared that faith and devotion were in His every thought, word and deed. At that time the birds, deer and fish, every creature of Chitra-kut, whether animate or inanimate, were all woe-begone. The gods, seeing Raghubar’s state, rained down flowers and told him of what was doing in their several spheres. The Lord bowed and reassured them; they went away glad, without a particle of anxiety in their mind.
With sincere affection the Lord kissed the feet of Bharat's mother and embraced her, and escorting her to the pâlki that he had in readiness, effaced all her alarm and distress.
Chaupâî
After saluting her father and mother and the court, Sita came back purified by the love of her beloved. Reverently she embraced all her mothers-in-law with an affection which the poet’s soul shrinks from describing. Hearkening to their instruction and receiving the blessing she desired of them, Sita stood burdened with conflicting love. Having sent for elegant palkis, Rama with words of consolation escorted each of His mothers to their carriage. Again and again both brothers embraced them and led each by the hand with equal affection. When the horses, elephants and different vehicles were ready, the king and Bharat started the host. Their hearts full of Rama, Sita and Lakshman, all the people went disconsolate; even the bullocks, horses, elephants and cattle were out of heart and went only by force and against their will.
Dohā 308.
The Lord with Sita and Lakshman kissed the feet of the guru and the guru’s wife, and turned and came back to their leafy hut with mingled pleasure and amazement.
The Kishad was dismissed with honour and departed, solely grieved at heart to leave. The Kols, Kirats and Bhils, the people of the woods, turned again and again, after they had been dismissed, to make yet one more obeisance. The lord with Sita and Lakshman sat under the shade of the fig tree and sorrowed for the loss of their dear friends. Rama, overpowered with affection, discoursed to His spouse and brother in eloquent terms on Bharat’s love and generosity, and with His own blessed mouth declared that faith and devotion were in His every thought, word and deed. At that time the birds, deer and fish, every creature of Chitra-kut, whether animate or inanimate, were all woe-begone. The gods, seeing Raghubar’s state, rained down flowers and told him of what was doing in their several spheres. The Lord bowed and reassured them; they went away glad, without a particle of anxiety in their mind.
Dohā 309.
With Sita and his brother the Lord shone forth in the leafy hut as resplendent as Faith, Wisdom and Asceticism incarnate.
Vasishtha, the Brahmans and Visvamitra, Bharat and the king were all in evil case at leaving Rama and paced the road in silence, counting up in their mind all Rama’s virtues. After crossing the Jamuna they passed that whole day without food. The next day they crossed the Ganges, where Rama’s friend made every arrangement for them. Then they crossed the Sai, bathed in the Gomati, and on the fourth day reached Ayodhya. Janak stayed four days in the city, settled the entire administration of the state, committed the government to the minister, the guru and Bharat, and then with all his retinue set out for Tirhut. All the people, in compliance with the guru’s directions, settled down quietly in Rama’s capital.
Fasting and pining to see him once again, discarding all personal adornment, pleasure and enjoyment, and living only in the hope of his return.
Bharat exhorted his ministers and trusty servants, and they executed his orders, each in their appointed sphere. Then he spoke and gave instructions to his younger brother, and entrusted to him the care of the dowager queens. He also with folded hands spoke to the Brahmans, bowing low and using humble supplication: “Give your orders and hesitate not, to high or to low, in great matters or in small.” Next he summoned the people of the palace, of the city, and all his subjects, and set their minds at rest and appointed them places to live in. After this he, with his brother, went to the guru’s house, and after prostrating himself and joining his hands in prayer said thus: “With your permission I will now live a life of penance.” The saint thrilled with rapturous affection and replied: “Whatever you think, or say, or do, is always best.”
With Sita and his brother the Lord shone forth in the leafy hut as resplendent as Faith, Wisdom and Asceticism incarnate.
Vasishtha, the Brahmans and Visvamitra, Bharat and the king were all in evil case at leaving Rama and paced the road in silence, counting up in their mind all Rama’s virtues. After crossing the Jamuna they passed that whole day without food. The next day they crossed the Ganges, where Rama’s friend made every arrangement for them. Then they crossed the Sai, bathed in the Gomati, and on the fourth day reached Ayodhya. Janak stayed four days in the city, settled the entire administration of the state, committed the government to the minister, the guru and Bharat, and then with all his retinue set out for Tirhut. All the people, in compliance with the guru’s directions, settled down quietly in Rama’s capital.
Fasting and pining to see him once again, discarding all personal adornment, pleasure and enjoyment, and living only in the hope of his return.
Bharat exhorted his ministers and trusty servants, and they executed his orders, each in their appointed sphere. Then he spoke and gave instructions to his younger brother, and entrusted to him the care of the dowager queens. He also with folded hands spoke to the Brahmans, bowing low and using humble supplication: “Give your orders and hesitate not, to high or to low, in great matters or in small.” Next he summoned the people of the palace, of the city, and all his subjects, and set their minds at rest and appointed them places to live in. After this he, with his brother, went to the guru’s house, and after prostrating himself and joining his hands in prayer said thus: “With your permission I will now live a life of penance.” The saint thrilled with rapturous affection and replied: “Whatever you think, or say, or do, is always best.”
Dohā 311.
On receiving his command and his blessing, he sent for a great astrologer and fixed the day, and then devoutly placed upon the throne his lord’s sandals.
Paying homage at the feet of Rāma’s mother and the Guru, and receiving the commands of his lord’s sandals, the champion of righteousness made for himself a hut of leaves at Nandigrama, and there abode, with his hair gathered up into a knot on his head, attired in a hermit’s dress, and his couch of grass spread in a cave in the earth, lovingly practising the austerities of religious life in food, dress, posture, fasting and prayer; discarding in thought, word and deed, as of no more value than a broken blade of grass, all clothes and adornments and every luxury and enjoyment. The city of heaven envied the capital of Avadh, and the god of riches was confounded at the sight of Dasarath’s wealth; yet in that city Bharat dwelt as indifferent as a bee in a garden of champa trees. A man so highly blest as to be enamoured of Rāma spurns like vomit all Lakshmi’s delights.
Dohā 312.
This is no such great achievement for Bharat, the very shrine of the love of Rāma; even the chātak and the swan are models in their way, the one of marvellous constancy, the other of discrimination.
On receiving his command and his blessing, he sent for a great astrologer and fixed the day, and then devoutly placed upon the throne his lord’s sandals.
Paying homage at the feet of Rāma’s mother and the Guru, and receiving the commands of his lord’s sandals, the champion of righteousness made for himself a hut of leaves at Nandigrama, and there abode, with his hair gathered up into a knot on his head, attired in a hermit’s dress, and his couch of grass spread in a cave in the earth, lovingly practising the austerities of religious life in food, dress, posture, fasting and prayer; discarding in thought, word and deed, as of no more value than a broken blade of grass, all clothes and adornments and every luxury and enjoyment. The city of heaven envied the capital of Avadh, and the god of riches was confounded at the sight of Dasarath’s wealth; yet in that city Bharat dwelt as indifferent as a bee in a garden of champa trees. A man so highly blest as to be enamoured of Rāma spurns like vomit all Lakshmi’s delights.
Dohā 312.
This is no such great achievement for Bharat, the very shrine of the love of Rāma; even the chātak and the swan are models in their way, the one of marvellous constancy, the other of discrimination.
Chaupāī.
Day by day his body grew thinner, but his lustre and vigour were not diminished, and the beauty of his face remained the same. Nourished by an ever-increasing devotion, his virtue waxed stronger and his soul was unclouded: as the waters decrease in the brightness of the autumn, but the reeds spring up and the lotuses blossom. His tranquillity, self-control, piety, fasting and prayer were like stars in the pure heaven of Bharat’s soul: his faith like the pole-star, the return from exile as the full moon, his constant remembrance of the Lord as the glistening Milky Way, his devotion a fixed and unsullied moon shining ever clear amidst a galaxy of stars. All the greatest of poets would fail to describe Bharat’s composure, wisdom and magnanimity, his faith, his impassibility, and the perfect splendour of his virtues; not even Shesha, Ganesa and Sarasvati could attain to them.
Dohā 313.
Paying daily homage to his lord’s sandals, his affection was greater than his heart could contain: He constantly referred to them in the disposal of all matters of state,
Chaupāī.
his body quivering with emotion, Sita and Rāma in his heart, their names upon his tongue, and with tears in his eyes. Rāma, Lakshman and Sita dwelt in the forest, but Bharat dwelling in the palace endured the bodily penance. Every one after considering both sides said that Bharat was in every way praiseworthy. The religious were abashed who heard of his fasting and penance; the king of saints, who saw his condition, was put to shame. Bharat’s mode of life was utterly holy, sweet and charming, and the cause of every blessing; it removes the grievous distress of this sinful age; is the sun to disperse the darkness of the great delusion; the lion to quell the elephant host of sin: the pacifier of every kind of affliction; the joy of the faithful; the liberator from the burden of existence; the essence of the ambrosia of Rāma’s love.
Day by day his body grew thinner, but his lustre and vigour were not diminished, and the beauty of his face remained the same. Nourished by an ever-increasing devotion, his virtue waxed stronger and his soul was unclouded: as the waters decrease in the brightness of the autumn, but the reeds spring up and the lotuses blossom. His tranquillity, self-control, piety, fasting and prayer were like stars in the pure heaven of Bharat’s soul: his faith like the pole-star, the return from exile as the full moon, his constant remembrance of the Lord as the glistening Milky Way, his devotion a fixed and unsullied moon shining ever clear amidst a galaxy of stars. All the greatest of poets would fail to describe Bharat’s composure, wisdom and magnanimity, his faith, his impassibility, and the perfect splendour of his virtues; not even Shesha, Ganesa and Sarasvati could attain to them.
Dohā 313.
Paying daily homage to his lord’s sandals, his affection was greater than his heart could contain: He constantly referred to them in the disposal of all matters of state,
Chaupāī.
his body quivering with emotion, Sita and Rāma in his heart, their names upon his tongue, and with tears in his eyes. Rāma, Lakshman and Sita dwelt in the forest, but Bharat dwelling in the palace endured the bodily penance. Every one after considering both sides said that Bharat was in every way praiseworthy. The religious were abashed who heard of his fasting and penance; the king of saints, who saw his condition, was put to shame. Bharat’s mode of life was utterly holy, sweet and charming, and the cause of every blessing; it removes the grievous distress of this sinful age; is the sun to disperse the darkness of the great delusion; the lion to quell the elephant host of sin: the pacifier of every kind of affliction; the joy of the faithful; the liberator from the burden of existence; the essence of the ambrosia of Rāma’s love.
Chaupāī 13.
If Bharat had never been born, full of the ambrosia of devotion to Rāma and Sita, who would have practised such self-restraint and penance, such composure, patience and rigorous fasting, transcending every imagination of the saints? Who in legendary disguise would have removed our burning sorrows and poverty, our arrogance and sin? What poor wretch like Tulsi now in this iron age would have ventured to set Rāma before you?
Sorathā 12.
All, says Tulsi, who make a vow and listen with reverence to Bharat’s acts shall assuredly acquire a great devotion to the feet of Sita and Rāma and a distaste for the pleasures of life.
If Bharat had never been born, full of the ambrosia of devotion to Rāma and Sita, who would have practised such self-restraint and penance, such composure, patience and rigorous fasting, transcending every imagination of the saints? Who in legendary disguise would have removed our burning sorrows and poverty, our arrogance and sin? What poor wretch like Tulsi now in this iron age would have ventured to set Rāma before you?
Sorathā 12.
All, says Tulsi, who make a vow and listen with reverence to Bharat’s acts shall assuredly acquire a great devotion to the feet of Sita and Rāma and a distaste for the pleasures of life.