Devoutly repeating the twelve-lettered charm, and with their whole soul directed to the lotus feet of Vâsudeva.
Meditating on the Supreme Brahm, they live on leaves and fruits and roots. Then doing penance as before Hari they give up roots and fruits for water only. In heart an endless craving—“O that we might see with our eyes the very God, without parts or passions; without beginning or end; whom the preachers of salvation contemplate; whom the Vedas define as the unutterable; the pure spirit, without attributes and beyond all comparison; as part of whom are produced in various forms the lords Sambhu, Brahma, and Vishnu. Yet so great a God submits to his own servants, and for their sake assumes in sport a body. If this be true, as the scriptures have declared, our desire will surely be accomplished.”
Doha 149.
In this way they spent six thousand years, living only on water; and then seven thousand, living only on air.
Chaupâi.
For ten thousand years they gave up even this and remained both standing on one leg. Now Brahma, Hari, and Hara saw this interminable penance and repeatedly came near to Manu and tempted him, saying: “Ask your boon”; but for all their persuasion he was too steadfast to move. Though his body was reduced to a skeleton, there was not the least pain in his soul. Then the omniscient Lord knew that the king and queen were His servants and had this single object in practising such austerities. A solemn voice full of ambrosial grace sounded in the sky, saying: “Ask, ask”; a voice so blithe that it would wake the dead. As it dropped upon the ears of their soul, their bodies became again as comely and stout as if they had only that day left their home.
Meditating on the Supreme Brahm, they live on leaves and fruits and roots. Then doing penance as before Hari they give up roots and fruits for water only. In heart an endless craving—“O that we might see with our eyes the very God, without parts or passions; without beginning or end; whom the preachers of salvation contemplate; whom the Vedas define as the unutterable; the pure spirit, without attributes and beyond all comparison; as part of whom are produced in various forms the lords Sambhu, Brahma, and Vishnu. Yet so great a God submits to his own servants, and for their sake assumes in sport a body. If this be true, as the scriptures have declared, our desire will surely be accomplished.”
Doha 149.
In this way they spent six thousand years, living only on water; and then seven thousand, living only on air.
Chaupâi.
For ten thousand years they gave up even this and remained both standing on one leg. Now Brahma, Hari, and Hara saw this interminable penance and repeatedly came near to Manu and tempted him, saying: “Ask your boon”; but for all their persuasion he was too steadfast to move. Though his body was reduced to a skeleton, there was not the least pain in his soul. Then the omniscient Lord knew that the king and queen were His servants and had this single object in practising such austerities. A solemn voice full of ambrosial grace sounded in the sky, saying: “Ask, ask”; a voice so blithe that it would wake the dead. As it dropped upon the ears of their soul, their bodies became again as comely and stout as if they had only that day left their home.
Dohâ 150.
As the ambrosial voice rang in their ears, their body quivered and thrilled; and falling on the ground in an irrepressible transport of love Manu thus spoke:—
Chaupâi.
“Hearken, O Thou that art as the tree of paradise or the sacred cow to Thy servants; the dust on Whose feet is ever worshipped by Brahma, Hari, and Hara; accessible to the faithful; bounteous of all good; protector of suppliants; Lord of all creation: if, O friend of the friendless, I have found favour in Thy sight, then in Thy mercy grant me this boon. Let me with mine own eyes behold Thee in that form, in which Thou dwellest in Siva’s breast, which the saints desire to see; the Swan in the lake of Bhusundi’s soul; the sum and the negation of all attributes; the theme of the Veda: do me this grace, O Thou that healest the woes of every suppliant.” This gentle, submissive and affectionate speech of the wedded pair went to the heart of the generous and merciful God; and the sovereign of the universe manifested Himself.
Doha 151.
In hue as the lotus or the sapphire; dark as a rain-cloud; of such lustrous form that a myriad Loves could not be compared to it,
Chaupâi.
With a face perfect in beauty like the autumnal moon; with lovely cheeks and chin and dimpled neck, red lips and gleaming teeth, and a nose and smile more radiant than a moonbeam; eyes bright as a lotus bud and a glance to fascinate the heart; brows surpassing Love’s bow; on the forehead a sectarial mark and glistening star; golden fish in his ears and a bright crown on his head; crisp curling hair like a swarm of bees; on his breast the Srivatsa jewel and a long wreath of sweet wild flowers, and jewelled adornments about his neck; a waist like a lion, a comely Brahmanical thread, and exquisite clasps upon his arms, long and round as an elephant’s trunk; with a quiver at his side and bow and arrow in his hand;
As the ambrosial voice rang in their ears, their body quivered and thrilled; and falling on the ground in an irrepressible transport of love Manu thus spoke:—
Chaupâi.
“Hearken, O Thou that art as the tree of paradise or the sacred cow to Thy servants; the dust on Whose feet is ever worshipped by Brahma, Hari, and Hara; accessible to the faithful; bounteous of all good; protector of suppliants; Lord of all creation: if, O friend of the friendless, I have found favour in Thy sight, then in Thy mercy grant me this boon. Let me with mine own eyes behold Thee in that form, in which Thou dwellest in Siva’s breast, which the saints desire to see; the Swan in the lake of Bhusundi’s soul; the sum and the negation of all attributes; the theme of the Veda: do me this grace, O Thou that healest the woes of every suppliant.” This gentle, submissive and affectionate speech of the wedded pair went to the heart of the generous and merciful God; and the sovereign of the universe manifested Himself.
Doha 151.
In hue as the lotus or the sapphire; dark as a rain-cloud; of such lustrous form that a myriad Loves could not be compared to it,
Chaupâi.
With a face perfect in beauty like the autumnal moon; with lovely cheeks and chin and dimpled neck, red lips and gleaming teeth, and a nose and smile more radiant than a moonbeam; eyes bright as a lotus bud and a glance to fascinate the heart; brows surpassing Love’s bow; on the forehead a sectarial mark and glistening star; golden fish in his ears and a bright crown on his head; crisp curling hair like a swarm of bees; on his breast the Srivatsa jewel and a long wreath of sweet wild flowers, and jewelled adornments about his neck; a waist like a lion, a comely Brahmanical thread, and exquisite clasps upon his arms, long and round as an elephant’s trunk; with a quiver at his side and bow and arrow in his hand;
Doha 152.
His yellow apparel more lustrous than the lightning; His body charmingly dimpled, and his navel like a bee hovering over the dark wave of the Jamunâ;
Chaupâi.
His feet beautiful beyond description, lotus haunt of the bee-like souls of the saints. On his left side shines in equal glory the Primal Energy, queen of beauty, mother of the world; of whose members are born countless Umâs and Râmâs and Brahmânîs, all alike perfect; by the play of whose eyebrows a world flashes into existence, even Sîtâ, enthroned at Râma’s side. As Manu and Satarûpâ beheld this vision of Hari in all his beauty, gazing fixedly with open eyes, they adored His incomparable magnificence, nor could be satiated with the sight. Overcome with delight and transported out of themselves, they fell flat on the ground, clasping His feet in their hands. But the gracious lord, putting His lotus hand upon their heads, quickly raised them up,
Doha 153.
and again said: “Be assured that you have found favour with me: ask whatever boon you will, the largest gift you can think of.”
Chaupâi.
On hearing the lord’s words they clasped their hands in prayer, and, taking courage, thus spoke in timid accents: “O lord, we have seen Your lotus feet, and our every object has been accomplished. Yet one longing remains, and I know not whether to describe it as easy or difficult of attainment. It is easy, my master, for You to give; but so far as my meanness is concerned, it is difficult. Like a beggar who has found the wishing-tree, but trembles to ask for too good fortune, not realizing its full power; so my heart is troubled by doubt. O my god, You read all hearts and know what I wish; grant me my desire.” “O king, fear not, but ask of Me; there is nothing I would not give you.”
His yellow apparel more lustrous than the lightning; His body charmingly dimpled, and his navel like a bee hovering over the dark wave of the Jamunâ;
Chaupâi.
His feet beautiful beyond description, lotus haunt of the bee-like souls of the saints. On his left side shines in equal glory the Primal Energy, queen of beauty, mother of the world; of whose members are born countless Umâs and Râmâs and Brahmânîs, all alike perfect; by the play of whose eyebrows a world flashes into existence, even Sîtâ, enthroned at Râma’s side. As Manu and Satarûpâ beheld this vision of Hari in all his beauty, gazing fixedly with open eyes, they adored His incomparable magnificence, nor could be satiated with the sight. Overcome with delight and transported out of themselves, they fell flat on the ground, clasping His feet in their hands. But the gracious lord, putting His lotus hand upon their heads, quickly raised them up,
Doha 153.
and again said: “Be assured that you have found favour with me: ask whatever boon you will, the largest gift you can think of.”
Chaupâi.
On hearing the lord’s words they clasped their hands in prayer, and, taking courage, thus spoke in timid accents: “O lord, we have seen Your lotus feet, and our every object has been accomplished. Yet one longing remains, and I know not whether to describe it as easy or difficult of attainment. It is easy, my master, for You to give; but so far as my meanness is concerned, it is difficult. Like a beggar who has found the wishing-tree, but trembles to ask for too good fortune, not realizing its full power; so my heart is troubled by doubt. O my god, You read all hearts and know what I wish; grant me my desire.” “O king, fear not, but ask of Me; there is nothing I would not give you.”
Dohâ 154.
“O gracious Lord, I will declare honestly the crowning boon; for what concealment can there be? I would have a son like You.”
Chaupâî
On seeing his love and hearing his sincere words, said the Compassionate, “So be it.” “Where can I go to find your equal?” “I myself, O king, will be born as your son.” Then seeing Satanipa with her hands still clasped, “O lady, ask whatever boon you please.” “O my Lord, the boon my husband has wisely asked is what I too should most desire. But it is great presumption: though in Your clemency You have confirmed it. You are the father of all the gods, the Lord of the world, the supreme spirit, the omniscient; and therefore my mind doubts; and yet the Lord’s words cannot fail. O my God, the bliss that is enjoyed and the future state that is attained by Your own servants—
Dohâ 155.
in Your mercy grant to me even that bliss, that state, that devotion, that love to Your feet, that knowledge, and that existence.”
Chaupâî
Hearing this modest and deeply touching petition, the Compassionate gently replied: “Fear not; whatever your mind desires that I have granted. O mother, your supernatural wisdom by my favour shall never fail.” Then again spoke Manu, bowing at his feet: “I too have another petition, my Lord. Is there any one who will not call me fool for devoting myself to Your feet simply on account of a son? As a snake’s hood without a jewel, or a fish without water, so is my life dependent upon You.” Begging this boon he remained clasping His feet till the All-merciful said: “Be it so: now, as I order, go and dwell at Indra’s capital.
“O gracious Lord, I will declare honestly the crowning boon; for what concealment can there be? I would have a son like You.”
Chaupâî
On seeing his love and hearing his sincere words, said the Compassionate, “So be it.” “Where can I go to find your equal?” “I myself, O king, will be born as your son.” Then seeing Satanipa with her hands still clasped, “O lady, ask whatever boon you please.” “O my Lord, the boon my husband has wisely asked is what I too should most desire. But it is great presumption: though in Your clemency You have confirmed it. You are the father of all the gods, the Lord of the world, the supreme spirit, the omniscient; and therefore my mind doubts; and yet the Lord’s words cannot fail. O my God, the bliss that is enjoyed and the future state that is attained by Your own servants—
Dohâ 155.
in Your mercy grant to me even that bliss, that state, that devotion, that love to Your feet, that knowledge, and that existence.”
Chaupâî
Hearing this modest and deeply touching petition, the Compassionate gently replied: “Fear not; whatever your mind desires that I have granted. O mother, your supernatural wisdom by my favour shall never fail.” Then again spoke Manu, bowing at his feet: “I too have another petition, my Lord. Is there any one who will not call me fool for devoting myself to Your feet simply on account of a son? As a snake’s hood without a jewel, or a fish without water, so is my life dependent upon You.” Begging this boon he remained clasping His feet till the All-merciful said: “Be it so: now, as I order, go and dwell at Indra’s capital.
Sarathâ 18.
There, father, enjoy yourself freely; and again, when some time has passed, be born as the king of Avadh, and I will be your son.
Chaupâî
Voluntarily assuming human guise, I will manifest myself in your house, father, and, with every element of my divinity incarnate, will do great deeds for the consolation of my people. Blessed are they who listen reverently; quitting the vain conceits of self they shall pass over the ocean of life. Even the Primal Energy, by whom the visible world was created, that selfsame shadow of me here present, shall also become incarnate. I will accomplish your desire; true is my promise, true, aye, true.” Again and again thus saying, the compassionate lord vanished out of sight and the wedded pair, full of faith in the All-merciful, stayed for a while at the hermitage, and then, when their time was come, passed painlessly out of the body and took up their abode in Amarâvati, the city of the immortals.
Dohâ 156.
Such was the pious legend which Siva related to Umâ. Hearken now, O Bharadvâja, to yet another motive for Râma’s incarnation.
Chaupâî
Listen, great saint, to the holy and hoary tale as it was repeated by Sambhu to Girijâ. There is a world-famous country called Kekaya, and Satya-ketu was its king. A champion of religion; a storehouse of good policy; great in glory, magnificence, virtue and power. He had two gallant sons, staunch in fight, endowed with every good quality. The elder and the heir to the kingdom was named Pratâpa-bhânu, and the other Ari-mardan, of unequalled strength of arm and like a rock to stand the brunt of battle. The sympathy between brother and brother was perfect, and their mutual affection without either flaw or disguise. To the elder son the king resigned the realm, and withdrew into the woods to devote himself to religion.
There, father, enjoy yourself freely; and again, when some time has passed, be born as the king of Avadh, and I will be your son.
Chaupâî
Voluntarily assuming human guise, I will manifest myself in your house, father, and, with every element of my divinity incarnate, will do great deeds for the consolation of my people. Blessed are they who listen reverently; quitting the vain conceits of self they shall pass over the ocean of life. Even the Primal Energy, by whom the visible world was created, that selfsame shadow of me here present, shall also become incarnate. I will accomplish your desire; true is my promise, true, aye, true.” Again and again thus saying, the compassionate lord vanished out of sight and the wedded pair, full of faith in the All-merciful, stayed for a while at the hermitage, and then, when their time was come, passed painlessly out of the body and took up their abode in Amarâvati, the city of the immortals.
Dohâ 156.
Such was the pious legend which Siva related to Umâ. Hearken now, O Bharadvâja, to yet another motive for Râma’s incarnation.
Chaupâî
Listen, great saint, to the holy and hoary tale as it was repeated by Sambhu to Girijâ. There is a world-famous country called Kekaya, and Satya-ketu was its king. A champion of religion; a storehouse of good policy; great in glory, magnificence, virtue and power. He had two gallant sons, staunch in fight, endowed with every good quality. The elder and the heir to the kingdom was named Pratâpa-bhânu, and the other Ari-mardan, of unequalled strength of arm and like a rock to stand the brunt of battle. The sympathy between brother and brother was perfect, and their mutual affection without either flaw or disguise. To the elder son the king resigned the realm, and withdrew into the woods to devote himself to religion.
Dohâ 157.
When Pratâpa-bhânu became king, proclamation was made throughout all the land: Under a sovereign so skilled in sacred lore not a speck of sin will be allowed anywhere.
When Pratâpa-bhânu became king, proclamation was made throughout all the land: Under a sovereign so skilled in sacred lore not a speck of sin will be allowed anywhere.