Now tell me of my Lord’s adventures.” Then Hanuman bowed his head at his feet and told him all Raghupati’s great doings. “Tell me, monkey, did the gracious god ever remember me as one of His servants?
Did the glory of the race of Raghu ever make mention of me, His servant?” On hearing Bharat’s modest speech, the monkey was in a rapture and fell at his feet. How can he be otherwise than humble and holy and an ocean of virtue, whose praises Rama, the Lord of all animate and inanimate creation, himself recites with his own mouth?
“My lord, you are as dear to Rama as His own life; that is the truth, Sir.” Again and again he embraced Bharat, and his joy was more than his heart could contain.
After bowing his head at Bharat’s feet, the monkey returned in haste to Rama and told him that all was well. Then the Lord mounted his chariot and joyfully set forth.
Bharat too returned in joy to Ayodhya and told his guru all the news, then published the fact in the palace, that Rama was approaching the city and was safe and sound. At these tidings all the dowager queens started up in haste; but Bharat spoke and assured them of their Lord’s welfare. When the citizens heard the news, men and women all ran out in their joy: the ladies formed in procession with stately gait, singing and bearing golden salvers laden with curds, darb grass, the sacred yellow pigment, fruits and flowers and fresh sprigs of the tulsi plant, all things of good omen. Each ran out just as she happened to be, without stopping to bring either children or old folk. Every one was asking his neighbour, “Friend, have you seen the gracious Rama?” Directly it knew the Lord was coming, the whole city of Avadh became a quarry of delights. The water of the Sarju flowed as clear as could be; the air was deliciously soft, cool and fragrant.
Did the glory of the race of Raghu ever make mention of me, His servant?” On hearing Bharat’s modest speech, the monkey was in a rapture and fell at his feet. How can he be otherwise than humble and holy and an ocean of virtue, whose praises Rama, the Lord of all animate and inanimate creation, himself recites with his own mouth?
“My lord, you are as dear to Rama as His own life; that is the truth, Sir.” Again and again he embraced Bharat, and his joy was more than his heart could contain.
After bowing his head at Bharat’s feet, the monkey returned in haste to Rama and told him that all was well. Then the Lord mounted his chariot and joyfully set forth.
Bharat too returned in joy to Ayodhya and told his guru all the news, then published the fact in the palace, that Rama was approaching the city and was safe and sound. At these tidings all the dowager queens started up in haste; but Bharat spoke and assured them of their Lord’s welfare. When the citizens heard the news, men and women all ran out in their joy: the ladies formed in procession with stately gait, singing and bearing golden salvers laden with curds, darb grass, the sacred yellow pigment, fruits and flowers and fresh sprigs of the tulsi plant, all things of good omen. Each ran out just as she happened to be, without stopping to bring either children or old folk. Every one was asking his neighbour, “Friend, have you seen the gracious Rama?” Directly it knew the Lord was coming, the whole city of Avadh became a quarry of delights. The water of the Sarju flowed as clear as could be; the air was deliciously soft, cool and fragrant.
Bharat went forth to meet the All-merciful, full of joy and affection, accompanied by his guru, the citizens, his younger brother and a throng of Brahmans. Many of the women mounted the upper stories of the houses to look for the chariot in the sky and, when they espied it, raised their sweet voices in auspicious songs of joy. As the waves of ocean rise and swell at the sight of the full moon, so poured forth the women of the city with a tumultuous noise at the sight of Rama.
On the other hand, the Sun of the lotuses of the solar race was pointing out the beauties of the city to the monkeys: “Hearken, Sugriva, Angad and Vibhishan: this city is so holy and the country is so charming, that although all men speak of Vaikunth, which is indeed famous in the Vedas and Puranas and celebrated throughout the world, still it is not so dear to me as the city of Avadh: only here and there one can be found to comprehend this saying. Here is the delightful city, my birthplace, and to the north the sacred Sarju, where every man that bathes obtains without further trouble a home near me. The dwellers here are very dear to me; the city makes them my fellow-citizens both here and hereafter and is altogether blessed.” The monkeys rejoiced to hear the Lord’s words: what a glory for Avadh to be praised by Rama!
On the other hand, the Sun of the lotuses of the solar race was pointing out the beauties of the city to the monkeys: “Hearken, Sugriva, Angad and Vibhishan: this city is so holy and the country is so charming, that although all men speak of Vaikunth, which is indeed famous in the Vedas and Puranas and celebrated throughout the world, still it is not so dear to me as the city of Avadh: only here and there one can be found to comprehend this saying. Here is the delightful city, my birthplace, and to the north the sacred Sarju, where every man that bathes obtains without further trouble a home near me. The dwellers here are very dear to me; the city makes them my fellow-citizens both here and hereafter and is altogether blessed.” The monkeys rejoiced to hear the Lord’s words: what a glory for Avadh to be praised by Rama!
When the all-merciful Lord God saw all the people coming out to meet him, he urged on his chariot close up to the city and there alighted on the ground. Having dismounted, He directed Pushpaka to return to Kuver. On receiving Rama’s order it went its way, full of mingled joy and sorrow at parting.
The cruel pangs of parting had passed away and were replaced by unutterable happiness and delight.
The soul of the sage was enraptured as he gazed upon the Lord. He sent at once for a gorgeous throne. Then Râma took his seat, after bowing his head to the Brâhmans, his glory effulgent as the sun, defying description. As they looked upon Râma and Sîtâ, the whole saintly throng was overjoyed. Then the Brâhmans repeated their Vedic incantations; while in the heaven above the gods and saints shouted “Victory.” The sage Vasishta first himself made the tilak and then ordered the other Brâhmans to do the same. His mother rejoiced as she looked upon her son and again and again waved the sacrificial lamp above his head. All kinds of presents were made to the Brâhmans and not a beggar remained with a want unsatisfied. At the sight of the Lord of the three spheres seated on his throne, the gods beat their kettle-drums.
Drums sounded in the sky, the hosts of Gandharvas and Kinnars sang and all the nymphs of heaven danced before the enraptured assembly of gods and saints. Bharat and his other brothers, with Vibhîshan and Angad and Hanumân and the rest, were there to be seen, some with umbrellas and chauries and fans and some with bows, swords, shields and spears. With Sîtâ by his side, the Glory of the Solar race outshone the beauty of unnumbered lotuses; the soul of the gods was fascinated by his exquisite cloud-dark form in its yellow apparel, his diadem and bracelets and all the other ornaments that bedecked his limbs, his lotus eyes and stalwart chest and arms, a blessed vision indeed for man to behold.
The cruel pangs of parting had passed away and were replaced by unutterable happiness and delight.
The soul of the sage was enraptured as he gazed upon the Lord. He sent at once for a gorgeous throne. Then Râma took his seat, after bowing his head to the Brâhmans, his glory effulgent as the sun, defying description. As they looked upon Râma and Sîtâ, the whole saintly throng was overjoyed. Then the Brâhmans repeated their Vedic incantations; while in the heaven above the gods and saints shouted “Victory.” The sage Vasishta first himself made the tilak and then ordered the other Brâhmans to do the same. His mother rejoiced as she looked upon her son and again and again waved the sacrificial lamp above his head. All kinds of presents were made to the Brâhmans and not a beggar remained with a want unsatisfied. At the sight of the Lord of the three spheres seated on his throne, the gods beat their kettle-drums.
Drums sounded in the sky, the hosts of Gandharvas and Kinnars sang and all the nymphs of heaven danced before the enraptured assembly of gods and saints. Bharat and his other brothers, with Vibhîshan and Angad and Hanumân and the rest, were there to be seen, some with umbrellas and chauries and fans and some with bows, swords, shields and spears. With Sîtâ by his side, the Glory of the Solar race outshone the beauty of unnumbered lotuses; the soul of the gods was fascinated by his exquisite cloud-dark form in its yellow apparel, his diadem and bracelets and all the other ornaments that bedecked his limbs, his lotus eyes and stalwart chest and arms, a blessed vision indeed for man to behold.
The magnificence of the sight and the delight of the assembly are past all telling, Garur; Sarasvati, Sesh-nâg and the Veda may tell it in part, but only Mahâdeva has learnt all the sweetness of it. After they had all severally hymned His praises, the gods departed each to his own sphere. Then came the Vedas in the disguise of bards into the presence of the divine Râma. The omniscient and compassionate Lord received them with all honour, nor did any one penetrate the mystery as they thus recited His panegyric:
“Hail, visible manifestation of the invisible, incomparable in Thy beauty, jewel of kings; who by the might of Thy arm hast slain Râvan and the other terrible demons, monsters of iniquity; who, incarnate as a man, hast loosed the burdens of the world and put an end to its grievous affliction; hail, protector of the suppliant, Lord of compassion, Thee we worship, and with Thee thy spouse. O Hari, gods and demons, Nâgas, men, and all creation, animate and inanimate, have been overcome by thy marvellous delusive power, wearily wandering night and day in the paths of life, full of the mysteries of fate and necessity. If there be any, O Lord, whom Thou regardest with compassion, they at once are freed from all their troubles; so prompt to cut short the weariness of existence;”
“Hail, visible manifestation of the invisible, incomparable in Thy beauty, jewel of kings; who by the might of Thy arm hast slain Râvan and the other terrible demons, monsters of iniquity; who, incarnate as a man, hast loosed the burdens of the world and put an end to its grievous affliction; hail, protector of the suppliant, Lord of compassion, Thee we worship, and with Thee thy spouse. O Hari, gods and demons, Nâgas, men, and all creation, animate and inanimate, have been overcome by thy marvellous delusive power, wearily wandering night and day in the paths of life, full of the mysteries of fate and necessity. If there be any, O Lord, whom Thou regardest with compassion, they at once are freed from all their troubles; so prompt to cut short the weariness of existence;”
Hearken, Garur; this sacred legend annihilates all the distresses and sins of the world. Any one who hears this narrative of the royal installation obtains self-control and discretion. They who lovingly sing it, or hear it sung, obtain every kind of happiness and prosperity; after enjoying in this world a bliss to which the gods can scarce attain, they are admitted after death into Rama’s own presence. The finally emancipated, the detached from the world and the worldly who hear it obtain respectively faith, absorption into the divinity and ever-increasing prosperity. O Garur, this history of Rama that I have repeated is the delight of a good understanding; a remedy for anxiety and sorrow; a confirmation of detachment, discretion and faith; a splendid raft on which to cross the river of delusion. In the city of Kosala was ever some new delight; the people were all happy from the highest to the lowest. All felt an ever-growing affection for Rama’s lotus feet, adored by Brahma, Siva and the saints. The poor had clothes given them in abundance and the Brahmans were presented with offerings of every description.
Dohâ 16
The monkeys were drowned in a joy like that of heaven; all were devoted to the Lord’s feet; day and night passed unnoticed till now six months had been spent.
They had forgotten their homes so absolutely as never even to dream of them, like as the idea of injuring another never enters the soul of a saint. At last Raghupati summoned all his comrades before him. They came and made reverent obeisance. He seated them by his side with the greatest kindness and thus addressed them in gracious terms, which might well gladden their pious souls: “You have done me excellent service; but how can I praise you to your face? I hold you all most dear, for having left the comforts of your home solely on my account. My younger brother, my crown, my fortune, my wife, my life, my home and loving kinsmen are none of them so dear in my sight as you are. I tell you no falsehood; these are my real sentiments. It is the ordinary rule for a man to cherish his own adherents, but I have a special affection for my servants.
Dohâ 16
The monkeys were drowned in a joy like that of heaven; all were devoted to the Lord’s feet; day and night passed unnoticed till now six months had been spent.
They had forgotten their homes so absolutely as never even to dream of them, like as the idea of injuring another never enters the soul of a saint. At last Raghupati summoned all his comrades before him. They came and made reverent obeisance. He seated them by his side with the greatest kindness and thus addressed them in gracious terms, which might well gladden their pious souls: “You have done me excellent service; but how can I praise you to your face? I hold you all most dear, for having left the comforts of your home solely on my account. My younger brother, my crown, my fortune, my wife, my life, my home and loving kinsmen are none of them so dear in my sight as you are. I tell you no falsehood; these are my real sentiments. It is the ordinary rule for a man to cherish his own adherents, but I have a special affection for my servants.
Dohâ 17
Now, my comrades, return to your homes; there worship me with steadfast faith and maintain your fervent devotion, knowing me to be the eternal and omnipresent benefactor of the universe.”
When they heard the Lord’s words, all were so overcome that they forgot who they were, or where they were, or where they had come from. With clasped hands and fixed gaze they stood before Him, unable to speak from excess of devotion. The Lord perceived the intensity of their love and said all he could to teach them resignation. In his presence they could not answer a word, but still turned their eyes to His lotus feet. Then the Lord called for jewels and robes of honour, of many colours, incomparably beautiful, and first Bharat with his own hands made ready a dress, with which he invested Sugriva. By the Lord’s command Lakshman next invested the king of Lanka, to Rama’s great contentment. But Angad remained seated and did not stir. Seeing his love, the Lord did not speak to him;
Dohâ 18
but proceeded with the investiture of Jambavan and Nila and the rest, who, with Rama’s image impressed upon their heart, after bowing their head at His feet withdrew. Then Angad arose and made obeisance and with weeping eyes and clasped hands uttered his humble petition, impregnate as it were with the very essence of devotion:
Now, my comrades, return to your homes; there worship me with steadfast faith and maintain your fervent devotion, knowing me to be the eternal and omnipresent benefactor of the universe.”
When they heard the Lord’s words, all were so overcome that they forgot who they were, or where they were, or where they had come from. With clasped hands and fixed gaze they stood before Him, unable to speak from excess of devotion. The Lord perceived the intensity of their love and said all he could to teach them resignation. In his presence they could not answer a word, but still turned their eyes to His lotus feet. Then the Lord called for jewels and robes of honour, of many colours, incomparably beautiful, and first Bharat with his own hands made ready a dress, with which he invested Sugriva. By the Lord’s command Lakshman next invested the king of Lanka, to Rama’s great contentment. But Angad remained seated and did not stir. Seeing his love, the Lord did not speak to him;
Dohâ 18
but proceeded with the investiture of Jambavan and Nila and the rest, who, with Rama’s image impressed upon their heart, after bowing their head at His feet withdrew. Then Angad arose and made obeisance and with weeping eyes and clasped hands uttered his humble petition, impregnate as it were with the very essence of devotion:
“Hearken, all-wise, all-merciful and all-blessed, commiserator of the destitute, succour of the distressed; Bali, my lord, in his last moments placed me in Your charge. To be the helper of the helpless is the character You support; benefactor of the faithful, do not abandon me. You, Sire, are my spiritual guide, my father and my mother; where can I go, if I leave Your lotus feet? Consider yourself and tell me, O king of men; apart from my lord, what is my home to me? Extend to me Your protection, a mere child as I am without knowledge, wisdom, or strength, and regard me as one of the humblest of your servants. Let me perform the most menial office in your palace, if only I may see Your lotus feet and thus traverse the ocean of existence.” So saying, he fell at the Lord’s feet. “O Sire, do not again tell me to go home.”
Dohâ 19
Angad
On hearing Angad's piteous prayer, the all-merciful Lord Râma raised him from the ground and clasped him to his bosom, his lotus eyes streaming with tears. He clothed the son of Bâli in his own robe and jewels and the chain from his own neck, and then the Lord dismissed him with many words of exhortation.
Dohâ 19
Angad
On hearing Angad's piteous prayer, the all-merciful Lord Râma raised him from the ground and clasped him to his bosom, his lotus eyes streaming with tears. He clothed the son of Bâli in his own robe and jewels and the chain from his own neck, and then the Lord dismissed him with many words of exhortation.
Bharat with his brother Satrughna and Lakshman proceeded to escort him, being greatly moved by his devotion. But Angad's heart was so overflowing with love that he turned again and again for one more look at Râma. Time after time he prostrated himself upon the ground, crying, “Thus would I stay, if Râma would only let me.” Treasuring up in his mind Râma's look and voice and gait, his smile too and his embrace, with a last glance at his face and many words of fervent prayer, he went forth, cherishing his lotus feet in his heart. After escorting all the monkeys with the utmost respect, Bharat and his brother returned. Then Hanumân clasped Sugriva by the feet and earnestly besought him: “Let me spend ten days more in Râma's services and then I will return to your feet, my master.” “O Son of the Wind, great is your piety; go, serve the All-merciful.” So saying, the other monkeys went their way, but Angad cried: “Hearken, Hanumân.”
Dohâ 20
With clasped hands I beg of you to present my service to the Lord and frequently remind Him of me. So saying, the son of Bâli started on his way, while Hanumân returned and told the Lord of his devotion: the great god was overjoyed. Now hard as adamant, now soft as the petal of a flower, such, Garur, is Râma's heart; who can comprehend it?
Dohâ 20
With clasped hands I beg of you to present my service to the Lord and frequently remind Him of me. So saying, the son of Bâli started on his way, while Hanumân returned and told the Lord of his devotion: the great god was overjoyed. Now hard as adamant, now soft as the petal of a flower, such, Garur, is Râma's heart; who can comprehend it?
Next the All-merciful summoned the Nishâd and graciously presented him with jewels and raiment. “Return to your home, but ever remember me and in heart, word and deed observe all the ordinances of religion. You, my companion, are as much my brother as Bharat; you must always be backwards and forwards here.” On hearing these words he was greatly delighted and fell at his feet, his eyes full of tears. With the image of his lotus feet impressed upon his heart, he returned home and declared the Lord's generosity to all his kinsfolk. The citizens, on beholding Râma's actions, shouted again and again their woes to his blessed name. Under Râma's sway the three spheres were full of joy, all sorrow was at an end, no one had a grudge against another, every variance was extinguished under Râma's auspices.
Dohâ 21
Devoted to religion, the people walked in the path of the Vedas, each according to his own caste and stage of life, and enjoyed perfect happiness, unvexed by fear, or sorrow, or disease.
In the whole of Râma's dominions there was no one who suffered from trouble of any kind, whether of the body or from the visitation of heaven or the attacks of enemies. Everyone was in charity with his neighbour and contented with the state of life to which he had been born, conformably to the teaching of Scripture and sound morality. The four pillars of religion were established throughout the world; no one even dreamt of sin. Men and women alike were devoted to Râma's worship and enjoyed all the blessedness of highest heaven. There was no premature death and no sickness even, but everyone was comely and sound of body. No one was in poverty, in sorrow, or distress; no one ignorant or unlucky. All were unaffectedly good and pious, clever and intelligent. Everyone appreciated the merits of his neighbour and was himself learned and wise; everyone was grateful for kindnesses and guilelessly prudent.
Dohâ 21
Devoted to religion, the people walked in the path of the Vedas, each according to his own caste and stage of life, and enjoyed perfect happiness, unvexed by fear, or sorrow, or disease.
In the whole of Râma's dominions there was no one who suffered from trouble of any kind, whether of the body or from the visitation of heaven or the attacks of enemies. Everyone was in charity with his neighbour and contented with the state of life to which he had been born, conformably to the teaching of Scripture and sound morality. The four pillars of religion were established throughout the world; no one even dreamt of sin. Men and women alike were devoted to Râma's worship and enjoyed all the blessedness of highest heaven. There was no premature death and no sickness even, but everyone was comely and sound of body. No one was in poverty, in sorrow, or distress; no one ignorant or unlucky. All were unaffectedly good and pious, clever and intelligent. Everyone appreciated the merits of his neighbour and was himself learned and wise; everyone was grateful for kindnesses and guilelessly prudent.
Dohâ 22
Hearken, Garur; during Râma's reign there was not a creature in the world, animate or inanimate, that suffered from any of the ills that ordinarily result from time or past conduct or personal temperament and character.
The world encircled by its seven seas had only one king, Râma, the lord of Kosala. This was no great matter for him, every hair on whose body is one of the countless spheres of creation. To a man who rightly understands the greatness of the Lord, this description will seem highly disparaging. But those who understand his divine majesty, Garur, are the very persons who take a delight in these actions of his. They are the special rewards of such knowledge; so declare the greatest of sages and ascetics.
Not even Sesh-nâg or Sâradâ could describe the happiness and prosperity of Râma's reign. Everyone was generous and kindly disposed to his neighbour and submissive to the Brâhmans. Every husband was faithful to his single wife and every wife was devoted to her husband.
Dohâ 23
The splendid pavements laid in diverse colours, the magnificent forts on every side of the city with their brightly painted battlements, as though the nine planets had been mustered in array to beleaguer Indra’s capital, Amaravati; the floors beautifully inlaid with coloured glass that the soul of any saint would be distracted at the sight; the glistening palaces reaching to the sky with pinnacles that put to shame the brightness of sun and moon; the lattices gleaming with jewels and the jewelled lamps that shone in every room.
Hearken, Garur; during Râma's reign there was not a creature in the world, animate or inanimate, that suffered from any of the ills that ordinarily result from time or past conduct or personal temperament and character.
The world encircled by its seven seas had only one king, Râma, the lord of Kosala. This was no great matter for him, every hair on whose body is one of the countless spheres of creation. To a man who rightly understands the greatness of the Lord, this description will seem highly disparaging. But those who understand his divine majesty, Garur, are the very persons who take a delight in these actions of his. They are the special rewards of such knowledge; so declare the greatest of sages and ascetics.
Not even Sesh-nâg or Sâradâ could describe the happiness and prosperity of Râma's reign. Everyone was generous and kindly disposed to his neighbour and submissive to the Brâhmans. Every husband was faithful to his single wife and every wife was devoted to her husband.
Dohâ 23
The splendid pavements laid in diverse colours, the magnificent forts on every side of the city with their brightly painted battlements, as though the nine planets had been mustered in array to beleaguer Indra’s capital, Amaravati; the floors beautifully inlaid with coloured glass that the soul of any saint would be distracted at the sight; the glistening palaces reaching to the sky with pinnacles that put to shame the brightness of sun and moon; the lattices gleaming with jewels and the jewelled lamps that shone in every room.
Chhand 6.
Beneath the light of jewelled lamps the houses were resplendent with their thresholds of coral and pillars of precious stone and golden walls, such as the Creator himself might have fashioned, all inlaid with emeralds and gems. The stately palace-courts were lovely with inworked crystal, and every gate was fitted with folding doors of gold embossed with diamonds.
Dohā 28.
In every house was a beautiful and well-furnished picture gallery, where Rāma’s achievements were so set forth that the soul of a saint would be ravished at the sight.
Everyone had a flower garden trimmed with the greatest care, adorned with every kind of choice creeper, and blossoming with perpetual spring. There was ever a pleasant sound of the buzzing of bees, and the air was delightfully cool, soft and fragrant. Birds of all kinds, the children’s pets, sweet of note and graceful in flight, peacocks, swans, herons and pigeons, made a charming show on the tops of the houses, cooing and dancing in high glee at the sight of their own shadow. Other children were teaching parrots and mynas to speak and repeat the names of Rāma, Raghupati, Saviour. The palace gates were most magnificent and the roads, squares and bazaars all elegantly laid out.
Chhand 7.
The elegance of the bazaars was beyond all description, and things could be had without price. How is it possible to sing the riches of the city where the spouse of Lakshmi reigned as king? The cloth-merchants, money-changers and grain-dealers sat at their shops like so many Kuvers. Everyone was happy, everyone well conducted and comely, men and women, young and old, all alike.
Beneath the light of jewelled lamps the houses were resplendent with their thresholds of coral and pillars of precious stone and golden walls, such as the Creator himself might have fashioned, all inlaid with emeralds and gems. The stately palace-courts were lovely with inworked crystal, and every gate was fitted with folding doors of gold embossed with diamonds.
Dohā 28.
In every house was a beautiful and well-furnished picture gallery, where Rāma’s achievements were so set forth that the soul of a saint would be ravished at the sight.
Everyone had a flower garden trimmed with the greatest care, adorned with every kind of choice creeper, and blossoming with perpetual spring. There was ever a pleasant sound of the buzzing of bees, and the air was delightfully cool, soft and fragrant. Birds of all kinds, the children’s pets, sweet of note and graceful in flight, peacocks, swans, herons and pigeons, made a charming show on the tops of the houses, cooing and dancing in high glee at the sight of their own shadow. Other children were teaching parrots and mynas to speak and repeat the names of Rāma, Raghupati, Saviour. The palace gates were most magnificent and the roads, squares and bazaars all elegantly laid out.
Chhand 7.
The elegance of the bazaars was beyond all description, and things could be had without price. How is it possible to sing the riches of the city where the spouse of Lakshmi reigned as king? The cloth-merchants, money-changers and grain-dealers sat at their shops like so many Kuvers. Everyone was happy, everyone well conducted and comely, men and women, young and old, all alike.
Dohā 29.
To the north flowed the deep and pellucid stream of the Sarju with a line of handsome ghāts and no marshy bank anywhere.
Chaupāi.
At some distance was a fine spacious ghāt, where all the horses and elephants went to drink. There were also elaborate ghāts for the citizens’ drinking water, where no one was allowed to bathe. The most beautiful of all was the king’s ghāt, which was frequented by men of all four castes. All along the banks were temples to the gods surrounded by pleasant groves. Here and there on the river bank hermits, sages and anchorites dwelt and meditated; and many bushes of the fragrant tulsi were there, planted by different holy men. The beauty of the city surpassed all description; its outskirts also were most picturesque. Every sin was effaced by a sight of it with its woods and groves, its lakes and ponds.
Chhand 8.
Its matchless lakes and ponds and large and beautiful wells were so charming, with their elegant flights of steps and limpid water, that gods and saints were fascinated by the sight. The many-coloured lotuses, the cooing of the numerous birds and the buzzing of the bees made the spot a delightful one, where the parrots by their clamour seemed to be inviting travellers to halt.
Dohā 30.
To the north flowed the deep and pellucid stream of the Sarju with a line of handsome ghāts and no marshy bank anywhere.
Chaupāi.
At some distance was a fine spacious ghāt, where all the horses and elephants went to drink. There were also elaborate ghāts for the citizens’ drinking water, where no one was allowed to bathe. The most beautiful of all was the king’s ghāt, which was frequented by men of all four castes. All along the banks were temples to the gods surrounded by pleasant groves. Here and there on the river bank hermits, sages and anchorites dwelt and meditated; and many bushes of the fragrant tulsi were there, planted by different holy men. The beauty of the city surpassed all description; its outskirts also were most picturesque. Every sin was effaced by a sight of it with its woods and groves, its lakes and ponds.
Chhand 8.
Its matchless lakes and ponds and large and beautiful wells were so charming, with their elegant flights of steps and limpid water, that gods and saints were fascinated by the sight. The many-coloured lotuses, the cooing of the numerous birds and the buzzing of the bees made the spot a delightful one, where the parrots by their clamour seemed to be inviting travellers to halt.
Dohā 30.
How is it possible to describe the city, of which Lakshmi’s lord was king? Anima and the other fairies had diffused through the whole of Avadh every happiness and prosperity.
Chaupāi.
Everywhere men were singing Rāma’s praises and as they sat thus exhorted one another: “Worship Rāma, the defender of the suppliant; the home of beauty and goodness, of comeliness and virtue; the lotus-eyed and dark-complexioned; who protects His servants as the eyelid does the eye; equipped with lovely bow and arrows and quiver; the champion of the battle; a very sun to rejoice the lotus-like company of the saints; a Garur to consume the terrible serpent Death; Whose loving kindness is over all who unselfishly worship Rāma; a huntsman to scatter the deer-like herd of ignorance and greed; a lion to quell the wild elephant, Love; the giver of happiness to his people; a sun to scatter the thick darkness of doubt and sorrow; a fire to consume the dense forest of demons; who can refuse to worship Raghubir and Sita, seeing that He is the breaker of earth’s burdens; the frost that kills the insect swarm of manifold desires; the ever uniform; the uncreated and imperishable; the delight of the saints; the breaker of earth’s burdens; Tulsi Das’s own gracious Lord?”
Dohā 31.
In such wise the city sang Rāma’s praises, while on His part the All-merciful was ever to them most gracious.
Chaupāi.
Everywhere men were singing Rāma’s praises and as they sat thus exhorted one another: “Worship Rāma, the defender of the suppliant; the home of beauty and goodness, of comeliness and virtue; the lotus-eyed and dark-complexioned; who protects His servants as the eyelid does the eye; equipped with lovely bow and arrows and quiver; the champion of the battle; a very sun to rejoice the lotus-like company of the saints; a Garur to consume the terrible serpent Death; Whose loving kindness is over all who unselfishly worship Rāma; a huntsman to scatter the deer-like herd of ignorance and greed; a lion to quell the wild elephant, Love; the giver of happiness to his people; a sun to scatter the thick darkness of doubt and sorrow; a fire to consume the dense forest of demons; who can refuse to worship Raghubir and Sita, seeing that He is the breaker of earth’s burdens; the frost that kills the insect swarm of manifold desires; the ever uniform; the uncreated and imperishable; the delight of the saints; the breaker of earth’s burdens; Tulsi Das’s own gracious Lord?”
Dohā 31.
In such wise the city sang Rāma’s praises, while on His part the All-merciful was ever to them most gracious.
Chaupāi,
From the time, Lord, of the uprising of the glorious sun of Râma’s power, the three spheres were all suffused with light; many were happy, but many also were sad. First to enumerate the sorrowful: to begin with, the night of ignorance was at an end; owl-like sin slunk away out of sight; Lust and Anger, like gamblers, were ashamed to show themselves; Formalism, Phenomenal Existence, Time and Nature were as ill at ease as the chakor; Envy, Pride, Infatuation and Conceit were like thieves, with nowhere a chance to display their skill. But the ponds of Piety blossomed with the lotuses of Knowledge and Understanding; while Happiness, Contentment, Self-control and Discretion were like so many chakwas and chatwis when their sorrow is over.
Dohâ 32.
When this glorious sun illumines any man’s heart, the last-named qualities grow and increase; the first-mentioned die away.
Chaupai.
One day Râma with his brothers and his special favourite Hanumân went to visit a beautiful grove, where every tree was bright with flowers and fresh leaves. Sanat-Kumâra and the others noted their opportunity and came also; a glorious band of pre-eminent virtue and goodness, ever absorbed in the rapture of transcendental felicity and still youthful to look at despite their immemorial years. One in appearance and without any distinctive mark, as it might be the four Vedas in bodily form, the saints had but this one hope, desire and ambition, to hear the recital of Râma’s actions. They stopped, Bhavâni, at the same place as the learned sage Agastya, who repeated to them the whole of Râma’s history, the source of true wisdom, as friction is of fire.
From the time, Lord, of the uprising of the glorious sun of Râma’s power, the three spheres were all suffused with light; many were happy, but many also were sad. First to enumerate the sorrowful: to begin with, the night of ignorance was at an end; owl-like sin slunk away out of sight; Lust and Anger, like gamblers, were ashamed to show themselves; Formalism, Phenomenal Existence, Time and Nature were as ill at ease as the chakor; Envy, Pride, Infatuation and Conceit were like thieves, with nowhere a chance to display their skill. But the ponds of Piety blossomed with the lotuses of Knowledge and Understanding; while Happiness, Contentment, Self-control and Discretion were like so many chakwas and chatwis when their sorrow is over.
Dohâ 32.
When this glorious sun illumines any man’s heart, the last-named qualities grow and increase; the first-mentioned die away.
Chaupai.
One day Râma with his brothers and his special favourite Hanumân went to visit a beautiful grove, where every tree was bright with flowers and fresh leaves. Sanat-Kumâra and the others noted their opportunity and came also; a glorious band of pre-eminent virtue and goodness, ever absorbed in the rapture of transcendental felicity and still youthful to look at despite their immemorial years. One in appearance and without any distinctive mark, as it might be the four Vedas in bodily form, the saints had but this one hope, desire and ambition, to hear the recital of Râma’s actions. They stopped, Bhavâni, at the same place as the learned sage Agastya, who repeated to them the whole of Râma’s history, the source of true wisdom, as friction is of fire.
Dohâ 23.
When Râma saw the sages approaching, he rejoiced and prostrated himself before them; then after giving them welcome, the Lord of the yellow robe made them sit down.
Chaupai.
His three brothers made their obeisance also and were greatly delighted, as also Hanumân. The saints, as they gazed on Râma’s incomparable beauty, were beside themselves with rapture. With clasped hands they bowed the head before Him and could not close their eyes for a moment, so intensely were they fixed on the shrine of beauty, the conqueror of the world, with his lotus eyes and dark-hued frame. When Raghubîr perceived their condition, his eyes streamed with tears and his body quivered with emotion. He took them by the hand and made them sit down and addressed them in these most gracious words: “Hearken, reverend Sirs; to-day I am indeed blessed; at the sight of you sin is annihilated. The fellowship of the saints is the greatest of blessings; it at once effects a severance from the world.
Dohâ 24.
To consort with the saints leads to final beatitude, but with the sensual to endless transmigrations: so say the saints themselves, the greatest of the poets, the Vedas, the Purânas and all the Scriptures.
Chaupai.
The four sages were rejoiced to hear the Lord’s words, and with quivering body they raised this hymn of praise: “Glory to the Lord God, the everlasting, the unchangeable, the sinless, the multiform, the One, the All-merciful. Glory to the unembodied; glory, glory to the universal embodiment, the palace of bliss, the beautiful in his comeliness. Glory to the spouse of Lakshmi; glory to the supporter of the earth, peerless in his splendour; the uncreated, of whom there is no beginning: the fountain of wisdom; the immeasurable; the bestower of honour; whose holy fame is the theme of the Vedas and Purânas; the all-wise, the all-generous; the destroyer of ignorance; the many-named, the nameless; the emotionless; the universe itself, the universal spirit; the indweller of every heart. Abide with us and protect us for ever, O Râma; dwell in our heart, tearing asunder the bonds of the world and its miserable contentions and destroying our sensuality and conceit.”
When Râma saw the sages approaching, he rejoiced and prostrated himself before them; then after giving them welcome, the Lord of the yellow robe made them sit down.
Chaupai.
His three brothers made their obeisance also and were greatly delighted, as also Hanumân. The saints, as they gazed on Râma’s incomparable beauty, were beside themselves with rapture. With clasped hands they bowed the head before Him and could not close their eyes for a moment, so intensely were they fixed on the shrine of beauty, the conqueror of the world, with his lotus eyes and dark-hued frame. When Raghubîr perceived their condition, his eyes streamed with tears and his body quivered with emotion. He took them by the hand and made them sit down and addressed them in these most gracious words: “Hearken, reverend Sirs; to-day I am indeed blessed; at the sight of you sin is annihilated. The fellowship of the saints is the greatest of blessings; it at once effects a severance from the world.
Dohâ 24.
To consort with the saints leads to final beatitude, but with the sensual to endless transmigrations: so say the saints themselves, the greatest of the poets, the Vedas, the Purânas and all the Scriptures.
Chaupai.
The four sages were rejoiced to hear the Lord’s words, and with quivering body they raised this hymn of praise: “Glory to the Lord God, the everlasting, the unchangeable, the sinless, the multiform, the One, the All-merciful. Glory to the unembodied; glory, glory to the universal embodiment, the palace of bliss, the beautiful in his comeliness. Glory to the spouse of Lakshmi; glory to the supporter of the earth, peerless in his splendour; the uncreated, of whom there is no beginning: the fountain of wisdom; the immeasurable; the bestower of honour; whose holy fame is the theme of the Vedas and Purânas; the all-wise, the all-generous; the destroyer of ignorance; the many-named, the nameless; the emotionless; the universe itself, the universal spirit; the indweller of every heart. Abide with us and protect us for ever, O Râma; dwell in our heart, tearing asunder the bonds of the world and its miserable contentions and destroying our sensuality and conceit.”
Doha 25.
O holy Rama, all-blessed and all-merciful, fulfiller of every desire of the soul; bestow on us the boon of constant love and devotion.
Chaupai.
Grant us, O Raghupati, that purifying faith which annihilates every distress and worldly conceit. Be propitious and grant us this boon, O our Lord, a very cow of heaven, or tree of Paradise to satisfy the desires of the suppliant. O Raghunayak, the Agastya of the ocean of mundane existence, the bestower of blessings which only Your servants find it easy to acquire; destroyer of the destroying tortures of love; friend of the friendless: diffuser of equanimity; preventer of hope and fear, of envy and all evil passions; bestower of meekness, discretion and detachment: jewel of earthly kings; glory of the world; grant us devotion to Thee, the only raft on which to cross the floods of existence; immortal swan in the Manas lake of saintly souls; whose lotus feet are adored by Brahma and Siva; standard of the line of Raghu; bridge for the recovery of the Scriptures; annihilator of time, destiny, nature and phenomenal existence; ark of salvation; healer of every sorrow; glory of the three spheres; Tulsi Das's own lord.
Doha 36.
Having again and again hymned his praises and lovingly bowed the head, Sanat-Kumara and his companions returned to Brahma's sphere, after obtaining the boon they had so vehemently coveted.
O holy Rama, all-blessed and all-merciful, fulfiller of every desire of the soul; bestow on us the boon of constant love and devotion.
Chaupai.
Grant us, O Raghupati, that purifying faith which annihilates every distress and worldly conceit. Be propitious and grant us this boon, O our Lord, a very cow of heaven, or tree of Paradise to satisfy the desires of the suppliant. O Raghunayak, the Agastya of the ocean of mundane existence, the bestower of blessings which only Your servants find it easy to acquire; destroyer of the destroying tortures of love; friend of the friendless: diffuser of equanimity; preventer of hope and fear, of envy and all evil passions; bestower of meekness, discretion and detachment: jewel of earthly kings; glory of the world; grant us devotion to Thee, the only raft on which to cross the floods of existence; immortal swan in the Manas lake of saintly souls; whose lotus feet are adored by Brahma and Siva; standard of the line of Raghu; bridge for the recovery of the Scriptures; annihilator of time, destiny, nature and phenomenal existence; ark of salvation; healer of every sorrow; glory of the three spheres; Tulsi Das's own lord.
Doha 36.
Having again and again hymned his praises and lovingly bowed the head, Sanat-Kumara and his companions returned to Brahma's sphere, after obtaining the boon they had so vehemently coveted.
Chaupai.
When Sanat-Kumara and his companions had gone their way to Brahma's sphere, the three brothers bowed their head at Rama's feet, but being too diffident themselves to put the question to the Lord, they looked to Hanuman, wishing to hear from the Lord's own mouth an explanation which would terminate all their doubts. The reader of the heart understood this perfectly and said, “What is it you wish to know, Hanuman?” Then replied Hanuman with clasped hands: “Hearken, all-merciful Lord God; Bharat, Sire, wishes to ask something, but is too diffident to speak out.” “Monkey, you know my feelings; there are no secrets between me and Bharat.” On hearing the Lord's words Bharat clasped his feet: “Hearken, my lord, reliever of all the anxieties of the suppliant;
Doha 37.
I have no doubts whatever, Sire; not a shadow of disquietude or distrust; and this is all of your mercy, O all-merciful and all-blessed.
The Sequel
Chaupai.
But if I may presume on your loving-kindness—for I am your servant and you the benefactor of your faithful people—the Vedas and Puranas, O Raghurai, have sung in various ways the greatness of the saints; You too have exalted them by your own holy mouth, declaring that the Lord has a special affection for them. I would fain hear, Sire, their distinctive marks, O gracious discerner of character and understanding. Instruct me, protector of the suppliant, in the notes that distinguish the good from the wicked.” “Hearken, brother; the notes of the good as told in the Vedas and Puranas are innumerable. The conduct of the good to the wicked is like that of the sandal tree to the axe, for—see, brother—the fragrant wood imparts its perfume to the very iron that fells it.
When Sanat-Kumara and his companions had gone their way to Brahma's sphere, the three brothers bowed their head at Rama's feet, but being too diffident themselves to put the question to the Lord, they looked to Hanuman, wishing to hear from the Lord's own mouth an explanation which would terminate all their doubts. The reader of the heart understood this perfectly and said, “What is it you wish to know, Hanuman?” Then replied Hanuman with clasped hands: “Hearken, all-merciful Lord God; Bharat, Sire, wishes to ask something, but is too diffident to speak out.” “Monkey, you know my feelings; there are no secrets between me and Bharat.” On hearing the Lord's words Bharat clasped his feet: “Hearken, my lord, reliever of all the anxieties of the suppliant;
Doha 37.
I have no doubts whatever, Sire; not a shadow of disquietude or distrust; and this is all of your mercy, O all-merciful and all-blessed.
The Sequel
Chaupai.
But if I may presume on your loving-kindness—for I am your servant and you the benefactor of your faithful people—the Vedas and Puranas, O Raghurai, have sung in various ways the greatness of the saints; You too have exalted them by your own holy mouth, declaring that the Lord has a special affection for them. I would fain hear, Sire, their distinctive marks, O gracious discerner of character and understanding. Instruct me, protector of the suppliant, in the notes that distinguish the good from the wicked.” “Hearken, brother; the notes of the good as told in the Vedas and Puranas are innumerable. The conduct of the good to the wicked is like that of the sandal tree to the axe, for—see, brother—the fragrant wood imparts its perfume to the very iron that fells it.
Doha 38.
For this reason sandal-wood is the desire of the world and has the honour of being put on the head of gods; while the axe for its punishment has its edge heated in the fire and is well hammered.
Chaupai.
Without attachment to sensual objects; store-houses of virtue and generosity; sorrowing in the sorrow of others and finding joy in their joy; equable, devoid of animosity; sober, passionless: conquerors of greed and impatience, joy and fear; tender of heart, compassionate to the poor; with a guileless devotion to me in thought, word and deed; giving honour to all, but claiming none for themselves; such, Bharat, are dear to me as my own life; unselfish, devoted to my name; happy abodes of tranquillity, continence and humility; models of contentment, simplicity, benevolence, piety and devotion to the Brahmans. Verily, brothers, any heart in which these qualities abide is ever the heart of a saint. They are never disturbed in their quietude, their self-control, their religious observances or their moral principles; they never utter a harsh word;
Doha 39.
They regard praise and blame as both alike, in their exclusive devotion to my lotus feet; such are the treasures of virtue, the compendiums of bliss, who are the good, and whom I love as my own soul.
Chaupai.
Hear now the characteristics of the bad, with whom one should carefully avoid any dealings. Their company always leads to trouble, as when an ill-conditioned cow gets a gentle companion beaten like itself. The heart of the wicked is a consuming fire, which is ever rekindled at the sight of another's prosperity.
For this reason sandal-wood is the desire of the world and has the honour of being put on the head of gods; while the axe for its punishment has its edge heated in the fire and is well hammered.
Chaupai.
Without attachment to sensual objects; store-houses of virtue and generosity; sorrowing in the sorrow of others and finding joy in their joy; equable, devoid of animosity; sober, passionless: conquerors of greed and impatience, joy and fear; tender of heart, compassionate to the poor; with a guileless devotion to me in thought, word and deed; giving honour to all, but claiming none for themselves; such, Bharat, are dear to me as my own life; unselfish, devoted to my name; happy abodes of tranquillity, continence and humility; models of contentment, simplicity, benevolence, piety and devotion to the Brahmans. Verily, brothers, any heart in which these qualities abide is ever the heart of a saint. They are never disturbed in their quietude, their self-control, their religious observances or their moral principles; they never utter a harsh word;
Doha 39.
They regard praise and blame as both alike, in their exclusive devotion to my lotus feet; such are the treasures of virtue, the compendiums of bliss, who are the good, and whom I love as my own soul.
Chaupai.
Hear now the characteristics of the bad, with whom one should carefully avoid any dealings. Their company always leads to trouble, as when an ill-conditioned cow gets a gentle companion beaten like itself. The heart of the wicked is a consuming fire, which is ever rekindled at the sight of another's prosperity.
bat whenever they hear a neighbour abased, they are as glad as if they had picked up a treasure on the road. Devoted to sensuality, obstinate, arrogant and greedy; censorious, treacherous, perverse and impure; cherishing causeless animosities against every one; disliking anything that others like; false in taking, false in giving, false in great matters and false in small; speaking plausible words but ruthless of heart, like the peacock that devours the biggest snake.
Injurious to their neighbour, covetous of his wife and wealth and gloating over his misfortunes; men thus vile and abominable are ruthless incarnate fiends.
Coveting dress, coveting bed; addicted to lust and gluttony; with no fear of the realm of Yama before their eyes; catching their breath as though they had got the ague when they hear of any one's advancement; but as glad as though they had been made kings of the world, when they see their neighbour in distress; devoted to their own selfish interests, quarrelsome to their kinsfolk, dissolute, avaricious and choleric; disobedient to father and mother, to guru and Brahman; dragging down others into the same ruin with themselves; infatuated workers of others' ill; taking no pleasure in the company of the good or in discourse about Hari; oceans of immorality, dull of understanding, lascivious, revilers of the Vedas, masterful with other men's goods, special torment of the Brahmans and the gods, with deceit and treachery in their heart though outwardly fair seeming.
Injurious to their neighbour, covetous of his wife and wealth and gloating over his misfortunes; men thus vile and abominable are ruthless incarnate fiends.
Coveting dress, coveting bed; addicted to lust and gluttony; with no fear of the realm of Yama before their eyes; catching their breath as though they had got the ague when they hear of any one's advancement; but as glad as though they had been made kings of the world, when they see their neighbour in distress; devoted to their own selfish interests, quarrelsome to their kinsfolk, dissolute, avaricious and choleric; disobedient to father and mother, to guru and Brahman; dragging down others into the same ruin with themselves; infatuated workers of others' ill; taking no pleasure in the company of the good or in discourse about Hari; oceans of immorality, dull of understanding, lascivious, revilers of the Vedas, masterful with other men's goods, special torment of the Brahmans and the gods, with deceit and treachery in their heart though outwardly fair seeming.
No such vile wretches of men existed in the first and second age, and only a few in the third, but in the fourth there are swarms of them.
O my brother, there is no religion like charity and no meanness like malevolence. What I now declare to you is the sum of the Vedas and Puranas and the verdict of the philosophers. Men who in the body cause suffering to others undergo an enormous series of transmigrations. Men are so infatuated that in their devotion to their own selfish interests they commit many sins and ruin their prospects for the next world; I reveal myself to them, brother, as their destiny and assign them the reward of their deeds, whether good or evil. The truly wise consider the matter thus and worship me, regarding the world only as a burden; they discard action with its results, good or bad, and devoutly adore me, the king of gods and men and saints. Thus have I declared the characteristics of the good and the bad; they who remember them, will not be submerged in the flood of existence.
Hearken, brother; the multitudinous forms of merit and demerit are all the products of Maya; the greatest merit is to notice neither; to notice them is an imperfection of knowledge.
On hearing this utterance of the divine mouth, the brothers rejoiced and their heart overflowed with love. Again and again they paid him profound homage, while a boundless delight filled the soul of Hanuman also. Rama then withdrew to the private palace; but every day there was some new incident of the same character. The sage Narad came time after time and hymned Rama's holy acts, every day finding something new to record. He then went to Brahma's realm and there recited the whole story. The Creator on hearing it was so highly pleased that he urged him to repeat it again and again. Sanat-Kumara and the others marvelled at Narad, and the saints, though absorbed in the contemplation of the Supreme Spirit, forgot their abstraction on hearing his hymn of praise. The highest powers listened reverently.
O my brother, there is no religion like charity and no meanness like malevolence. What I now declare to you is the sum of the Vedas and Puranas and the verdict of the philosophers. Men who in the body cause suffering to others undergo an enormous series of transmigrations. Men are so infatuated that in their devotion to their own selfish interests they commit many sins and ruin their prospects for the next world; I reveal myself to them, brother, as their destiny and assign them the reward of their deeds, whether good or evil. The truly wise consider the matter thus and worship me, regarding the world only as a burden; they discard action with its results, good or bad, and devoutly adore me, the king of gods and men and saints. Thus have I declared the characteristics of the good and the bad; they who remember them, will not be submerged in the flood of existence.
Hearken, brother; the multitudinous forms of merit and demerit are all the products of Maya; the greatest merit is to notice neither; to notice them is an imperfection of knowledge.
On hearing this utterance of the divine mouth, the brothers rejoiced and their heart overflowed with love. Again and again they paid him profound homage, while a boundless delight filled the soul of Hanuman also. Rama then withdrew to the private palace; but every day there was some new incident of the same character. The sage Narad came time after time and hymned Rama's holy acts, every day finding something new to record. He then went to Brahma's realm and there recited the whole story. The Creator on hearing it was so highly pleased that he urged him to repeat it again and again. Sanat-Kumara and the others marvelled at Narad, and the saints, though absorbed in the contemplation of the Supreme Spirit, forgot their abstraction on hearing his hymn of praise. The highest powers listened reverently.
Though exempted from mundane existence and intent on the contemplation of the Supreme, they interrupted their meditations in order to hear His lay. Truly theirs must be a heart of stone who take no delight in Rama's history.
One day by Rama's invitation all the gurus and Brahmans and people of the city came together, and when the priests and nobles had taken their seat in the assembly, the Comforter of the pious made them this speech: “Hearken to my words, all ye people of the city: I speak without any selfish motive at heart, neither wronging another nor aggrandizing myself; listen and act as may seem good to you. He is my servant and he my best-beloved, who accepts my commands. If I say anything that is wrong, brother, do not be afraid to correct me. All the Scriptures declare that it is great good fortune and a great difficulty surmounted to be born with the body of a man, which is a store-house of opportunities, a gate of deliverance, and those who have received it and still attain not to heaven,
They, I say, reap torment in the next world and beat their head in despair, wrongly attributing the blame to time, fate and God.”
Whosoever esteems materialism, brother, has not attained the proper object of the human body; it affords happiness for a very brief period, but ends in misery. The possessor of a human body who gives himself up to materialism is like a fool who chooses poison in preference to ambrosia. He is one of whom none can speak well; he throws away the philosopher’s stone to pick up a peppercorn. Such a creature drifts for ever among the four modes of birth and the eighty-four lakhs of living species, perpetually changing at the will of Maya and encompassed by Time, Fate, Nature and Phenomena. At some time or another God, of His mercy and without any reason for the favour, gives him a human body, a raft on which he may cross the ocean of existence, with my grace as a fair wind to speed him on his course; with pious teachers at the helm he easily procures all the equipment of a stout ship, which would else be beyond him.
One day by Rama's invitation all the gurus and Brahmans and people of the city came together, and when the priests and nobles had taken their seat in the assembly, the Comforter of the pious made them this speech: “Hearken to my words, all ye people of the city: I speak without any selfish motive at heart, neither wronging another nor aggrandizing myself; listen and act as may seem good to you. He is my servant and he my best-beloved, who accepts my commands. If I say anything that is wrong, brother, do not be afraid to correct me. All the Scriptures declare that it is great good fortune and a great difficulty surmounted to be born with the body of a man, which is a store-house of opportunities, a gate of deliverance, and those who have received it and still attain not to heaven,
They, I say, reap torment in the next world and beat their head in despair, wrongly attributing the blame to time, fate and God.”
Whosoever esteems materialism, brother, has not attained the proper object of the human body; it affords happiness for a very brief period, but ends in misery. The possessor of a human body who gives himself up to materialism is like a fool who chooses poison in preference to ambrosia. He is one of whom none can speak well; he throws away the philosopher’s stone to pick up a peppercorn. Such a creature drifts for ever among the four modes of birth and the eighty-four lakhs of living species, perpetually changing at the will of Maya and encompassed by Time, Fate, Nature and Phenomena. At some time or another God, of His mercy and without any reason for the favour, gives him a human body, a raft on which he may cross the ocean of existence, with my grace as a fair wind to speed him on his course; with pious teachers at the helm he easily procures all the equipment of a stout ship, which would else be beyond him.
Dohâ 45.
If thus equipped he fails to cross the sea, he is an ungrateful wretch, bent on his own destruction.
Whoso desires happiness in this world and the next will hearken to my words and imprint them deeply in his heart. It is an easy and a pleasant road, brother, that of my service, as the Vedas and Purânas declare. Knowledge is difficult and beset with impediments; its appliances are cumbrous and it has no grasp on the soul. Though a man endure endless tortures, without faith he is no friend of mine. Faith is all-powerful and a mine of every blessing; but men cannot attain to it except by the fellowship of the saints. The saints are not won except by meritorious deeds; their fellowship is the end of mundane existence. Now there is no other meritorious deed in the whole world but this one, to worship Brâhmans in thought, word and deed. Seers and gods are all in his favour who eschews guile and devotes himself to the Brâhmans.
Dohâ 46.
One other mysterious dogma I with clasped hands impress upon you all; without prayer to Siva no one can attain to the faith that I require.
Tell me what are the difficulties in the way of faith; neither abstract meditation is necessary, nor sacrifice, prayer, penance nor fasting; only simplicity of character, a mind void of frowardness and absolute content, whatever may befall. If one who is called a worshipper of mine trust in man, tell me where is his trust in me? But why protract my discourse to such a length? These are the practices, brother, by which I am won: avoidance of enmity and rancour, of hope and fear; a constant atmosphere of perfect repose; passionless, homeless; without pride and without sin; placid, provident and wise; ever devoted to the fellowship of the saints; lightly esteeming every object of sense and even heaven and final deliverance from the body; persistent in faith, innocent of wickedness, a stranger to impious scepticism.
If thus equipped he fails to cross the sea, he is an ungrateful wretch, bent on his own destruction.
Whoso desires happiness in this world and the next will hearken to my words and imprint them deeply in his heart. It is an easy and a pleasant road, brother, that of my service, as the Vedas and Purânas declare. Knowledge is difficult and beset with impediments; its appliances are cumbrous and it has no grasp on the soul. Though a man endure endless tortures, without faith he is no friend of mine. Faith is all-powerful and a mine of every blessing; but men cannot attain to it except by the fellowship of the saints. The saints are not won except by meritorious deeds; their fellowship is the end of mundane existence. Now there is no other meritorious deed in the whole world but this one, to worship Brâhmans in thought, word and deed. Seers and gods are all in his favour who eschews guile and devotes himself to the Brâhmans.
Dohâ 46.
One other mysterious dogma I with clasped hands impress upon you all; without prayer to Siva no one can attain to the faith that I require.
Tell me what are the difficulties in the way of faith; neither abstract meditation is necessary, nor sacrifice, prayer, penance nor fasting; only simplicity of character, a mind void of frowardness and absolute content, whatever may befall. If one who is called a worshipper of mine trust in man, tell me where is his trust in me? But why protract my discourse to such a length? These are the practices, brother, by which I am won: avoidance of enmity and rancour, of hope and fear; a constant atmosphere of perfect repose; passionless, homeless; without pride and without sin; placid, provident and wise; ever devoted to the fellowship of the saints; lightly esteeming every object of sense and even heaven and final deliverance from the body; persistent in faith, innocent of wickedness, a stranger to impious scepticism.
Dohâ 47.
Devoted to my name, which is the sum of all my perfections; devoid of selfishness, conceit and vain imagination; such a man’s happiness, be assured, is the very sum of transcendental felicity.
On hearing the gracious Râma’s ambrosial speech, they all embraced his feet: “Fountain of mercy, you are our father, our mother, our spiritual guide and our brethren, and are dearer than our life. You, O Râma, have blessed us in body, substance and house, and have removed all the sorrows of Your suppliants. No one but You could teach us this lesson; for even father and mother are self-interested. The only two disinterested friends in the world are You yourself and your servants, O conqueror of the demons. Every friend in the world has his own object in view: no one, Sire, ever dreams of the highest object.” When Raghunath heard them all speak in such terms of devotion, he was rejoiced at heart; and they, on receiving his permission, returned to their several homes, making the Lord the glorious theme of all their talk.
Dohâ 48.
O Râmâ, every man and woman among the inhabitants of Avadh was the picture of satisfaction; the supreme felicity of heaven suffused the whole city when Râma was king.
One day saint Vasishtha came to visit the blessed and glorious Râma. The prince of the house of Raghu received him with the most profound respect and washed his feet and drank of the water. “Hearken, Râma,” cried the sage, clasping his hands, “Ocean of mercy, I have a request to make. After seeing your deeds, a boundless bewilderment possesses my soul. Your immeasurable greatness is beyond the comprehension of the Vedas, how then can I tell it? The business of a family-priest is very contemptible; the Vedas and Purânas and all the Scriptures make small account of it. At first I refused it, but the Creator said to me, ‘You will be a gainer hereafter, my son. Brahma, the Supreme Spirit, will be born in human form as a king, the glory of the race of Raghu.’
Devoted to my name, which is the sum of all my perfections; devoid of selfishness, conceit and vain imagination; such a man’s happiness, be assured, is the very sum of transcendental felicity.
On hearing the gracious Râma’s ambrosial speech, they all embraced his feet: “Fountain of mercy, you are our father, our mother, our spiritual guide and our brethren, and are dearer than our life. You, O Râma, have blessed us in body, substance and house, and have removed all the sorrows of Your suppliants. No one but You could teach us this lesson; for even father and mother are self-interested. The only two disinterested friends in the world are You yourself and your servants, O conqueror of the demons. Every friend in the world has his own object in view: no one, Sire, ever dreams of the highest object.” When Raghunath heard them all speak in such terms of devotion, he was rejoiced at heart; and they, on receiving his permission, returned to their several homes, making the Lord the glorious theme of all their talk.
Dohâ 48.
O Râmâ, every man and woman among the inhabitants of Avadh was the picture of satisfaction; the supreme felicity of heaven suffused the whole city when Râma was king.
One day saint Vasishtha came to visit the blessed and glorious Râma. The prince of the house of Raghu received him with the most profound respect and washed his feet and drank of the water. “Hearken, Râma,” cried the sage, clasping his hands, “Ocean of mercy, I have a request to make. After seeing your deeds, a boundless bewilderment possesses my soul. Your immeasurable greatness is beyond the comprehension of the Vedas, how then can I tell it? The business of a family-priest is very contemptible; the Vedas and Purânas and all the Scriptures make small account of it. At first I refused it, but the Creator said to me, ‘You will be a gainer hereafter, my son. Brahma, the Supreme Spirit, will be born in human form as a king, the glory of the race of Raghu.’
Dohâ 49.
Then I thought to myself, I shall thus attain to him who is the object of all contemplation, penance, charity and sacrifice; what better course can I pursue?
Chaupdi.
Prayer, penance, pious observances, and doing one's duty in life are different good actions based on the Scriptures. But knowledge, mercy, self-control, bathing at holy places and all the religious practices inculcated by revelation, as also the study of the Vedas and sacred traditions and numerous Puranas are only means to a glorious end, viz., a constant devotion to Your lotus feet. Can dirt be removed by cleansing with dirt? Is ghi to be obtained by churning water? Except, O Raghu-rai, by the water of faith and love, the interior stain can never be effaced. He is all-wise, he the philosopher, the scholar, the thoroughly accomplished, the irrefutable doctor, the truly judicious and the possessor of every auspicious attribute, who is devoted to Your lotus feet.
Dohâ 50.
My lord, I would ask one boon; grant it, O Râma, in Your clemency: in all my future births may my love for my lord's lotus feet never diminish.
Chaupâi.
So saying, Saint Vasishtha returned home and the All-merciful was greatly pleased at heart. Then, being ever gracious to his servants, he took with him Hanumân and Bharat and His other brothers and in his benignity went outside the city, where he ordered up the elephants, chariots and horses. After inspecting them, he was pleased to praise them all and then distributed them, giving each person the one that he wished. The Lord, the remover of all weariness, was himself aweary and repaired to a cool mango grove, where Bharat spread his own raiment on the ground, and there the Lord took His seat, with all his brothers in attendance, while the Son of the Wind fanned Him. At this his body quivered with emotion and his eyes filled with tears. There is no one so blessed as Hanumân, nor any so devoted to Râma's feet, whose love and devotion, O Umâ, have again and again been told by the Lord with His own mouth.
Then I thought to myself, I shall thus attain to him who is the object of all contemplation, penance, charity and sacrifice; what better course can I pursue?
Chaupdi.
Prayer, penance, pious observances, and doing one's duty in life are different good actions based on the Scriptures. But knowledge, mercy, self-control, bathing at holy places and all the religious practices inculcated by revelation, as also the study of the Vedas and sacred traditions and numerous Puranas are only means to a glorious end, viz., a constant devotion to Your lotus feet. Can dirt be removed by cleansing with dirt? Is ghi to be obtained by churning water? Except, O Raghu-rai, by the water of faith and love, the interior stain can never be effaced. He is all-wise, he the philosopher, the scholar, the thoroughly accomplished, the irrefutable doctor, the truly judicious and the possessor of every auspicious attribute, who is devoted to Your lotus feet.
Dohâ 50.
My lord, I would ask one boon; grant it, O Râma, in Your clemency: in all my future births may my love for my lord's lotus feet never diminish.
Chaupâi.
So saying, Saint Vasishtha returned home and the All-merciful was greatly pleased at heart. Then, being ever gracious to his servants, he took with him Hanumân and Bharat and His other brothers and in his benignity went outside the city, where he ordered up the elephants, chariots and horses. After inspecting them, he was pleased to praise them all and then distributed them, giving each person the one that he wished. The Lord, the remover of all weariness, was himself aweary and repaired to a cool mango grove, where Bharat spread his own raiment on the ground, and there the Lord took His seat, with all his brothers in attendance, while the Son of the Wind fanned Him. At this his body quivered with emotion and his eyes filled with tears. There is no one so blessed as Hanumân, nor any so devoted to Râma's feet, whose love and devotion, O Umâ, have again and again been told by the Lord with His own mouth.
Dohâ 51.
At that time came the Saint Nârad, with his lute in his hand, and began to hymn Râma's glorious renown, that pregnant theme.
Chaupâi
"Look upon me, O lotus-eyed, merciful of aspect, liberator from delusion; dark of hue as the blue lotus; conqueror of love; bee of the perfumed lotus of the soul; Hari, breaker of the might of the demon host; delight of the saints and the pious; exterminator of sin; beneficent to Brâhmans as a rain-cloud to the new crops; help of the helpless; befriender of the humble; by the might of whose arm earth's grievous burden has been broken; ingenious destroyer of Khara and Dûshan and Virâdh; Râvan's antagonist; incarnation of beauty; noblest of kings. Glory to the moon of the lotus house of Dasarath, whose glory is renowned in the Purânas, the Vedas and all the Scriptures and sung by gods and patriarchs and all the company of the saints. O merciful lord, destroyer of falsehood and pride, infinitely glorious glory of Kosala, whose name corrects all the impurities of this sinful age and puts an end to the delusions of self, have mercy upon Your humble adorer, even me Tulsi Dâs."
Dohâ 52.
When the venerable Nârad had completed his loving recital of Râma's praises, he clasped the Ocean of beauty to his heart and withdrew to the realm of Brahma.
At that time came the Saint Nârad, with his lute in his hand, and began to hymn Râma's glorious renown, that pregnant theme.
Chaupâi
"Look upon me, O lotus-eyed, merciful of aspect, liberator from delusion; dark of hue as the blue lotus; conqueror of love; bee of the perfumed lotus of the soul; Hari, breaker of the might of the demon host; delight of the saints and the pious; exterminator of sin; beneficent to Brâhmans as a rain-cloud to the new crops; help of the helpless; befriender of the humble; by the might of whose arm earth's grievous burden has been broken; ingenious destroyer of Khara and Dûshan and Virâdh; Râvan's antagonist; incarnation of beauty; noblest of kings. Glory to the moon of the lotus house of Dasarath, whose glory is renowned in the Purânas, the Vedas and all the Scriptures and sung by gods and patriarchs and all the company of the saints. O merciful lord, destroyer of falsehood and pride, infinitely glorious glory of Kosala, whose name corrects all the impurities of this sinful age and puts an end to the delusions of self, have mercy upon Your humble adorer, even me Tulsi Dâs."
Dohâ 52.
When the venerable Nârad had completed his loving recital of Râma's praises, he clasped the Ocean of beauty to his heart and withdrew to the realm of Brahma.
Chaupâi
Hearken, Umâ, to this glorious legend, the whole of which I have now told to the best of my ability. But Râma's acts are hundreds of millions in number and beyond all reckoning; not even the Veda or Sâradi could recount them all. Râma is infinite and His virtues are infinite; infinite are His incarnations, his actions and His names. You may count the drops in a shower of rain or the dust on the earth, but Râma's doings defy enumeration. This holy story ensures translation to Hari's own sphere; whoever hears it acquires an imperishable devotion. The whole of the delectable history, which Bhusundi repeated to the king of the birds, has now, Umâ, been told you. I have mentioned only a fraction of Râma's virtues; tell me, Bhavâni, what I am to tell you next." Umâ rejoiced to have heard the glorious narrative and in modest and gentle accents thus replied: "Blessed, yea thrice blessed am I, Purâri, to have heard the virtues of Râma, that put an end to all the terrors of life.
Dohâ 53.
By your clemency, O most clement, I have attained my desire and am no longer in doubt: I know the glory of Râma, that He is the Lord, the sum of all knowledge and joy. Your mouth, Sirâ, flows like the moon with the nectar of Râma's praises; my soul drinks them in through the pitchers of my ears, but refuses to be satisfied, O resolute of purpose.
Hearken, Umâ, to this glorious legend, the whole of which I have now told to the best of my ability. But Râma's acts are hundreds of millions in number and beyond all reckoning; not even the Veda or Sâradi could recount them all. Râma is infinite and His virtues are infinite; infinite are His incarnations, his actions and His names. You may count the drops in a shower of rain or the dust on the earth, but Râma's doings defy enumeration. This holy story ensures translation to Hari's own sphere; whoever hears it acquires an imperishable devotion. The whole of the delectable history, which Bhusundi repeated to the king of the birds, has now, Umâ, been told you. I have mentioned only a fraction of Râma's virtues; tell me, Bhavâni, what I am to tell you next." Umâ rejoiced to have heard the glorious narrative and in modest and gentle accents thus replied: "Blessed, yea thrice blessed am I, Purâri, to have heard the virtues of Râma, that put an end to all the terrors of life.
Dohâ 53.
By your clemency, O most clement, I have attained my desire and am no longer in doubt: I know the glory of Râma, that He is the Lord, the sum of all knowledge and joy. Your mouth, Sirâ, flows like the moon with the nectar of Râma's praises; my soul drinks them in through the pitchers of my ears, but refuses to be satisfied, O resolute of purpose.
Chaupâi.
They who can be satiated with hearing Râma's deeds do not relish their peculiar savour. The great sages, who have been liberated from mundane existence, listen for ever to Râma's virtues. Whoever desires to traverse the ocean of life finds in Râma's history a sure ship. Even the worldly accept the praises of Hari as pleasant to the ear and grateful to the soul; for is there any one in the world with ears to hear who takes no pleasure in Râma's history: they must be dull of soul indeed and self-destroyers, to whom Râma's history gives no pleasure. While you have been reciting your Râma lay, I have listened, my lord, with boundless delight. But this delectable story that you have repeated was declared by Kâka-bhusundi to Garur:
Dohâ 54.
Now I marvel greatly how any one in the form of a crow could be a votary of Râma's, and possess such self-control and knowledge and wisdom and such staunch devotion to his feet.
Chaupâi.
Hearken, Purari; among a thousand men there may be one who is stedfast in the practices of his religion; among a million religious people there may be one who loathes sensuality and delights in asceticism; among a million ascetics—so the Scriptures declare—there may be one who attains to perfect knowledge; among a million of the truly wise one may be liberated from mundane existence; among a thousand of these it is difficult to find the perfect bliss of philosophic absorption into the Supreme Spirit. But beyond the religious, the ascetic, the wise, the exempt from transmigration and the absorbed in the divinity, beyond all these persons, O King of the gods, there is one yet more
They who can be satiated with hearing Râma's deeds do not relish their peculiar savour. The great sages, who have been liberated from mundane existence, listen for ever to Râma's virtues. Whoever desires to traverse the ocean of life finds in Râma's history a sure ship. Even the worldly accept the praises of Hari as pleasant to the ear and grateful to the soul; for is there any one in the world with ears to hear who takes no pleasure in Râma's history: they must be dull of soul indeed and self-destroyers, to whom Râma's history gives no pleasure. While you have been reciting your Râma lay, I have listened, my lord, with boundless delight. But this delectable story that you have repeated was declared by Kâka-bhusundi to Garur:
Dohâ 54.
Now I marvel greatly how any one in the form of a crow could be a votary of Râma's, and possess such self-control and knowledge and wisdom and such staunch devotion to his feet.
Chaupâi.
Hearken, Purari; among a thousand men there may be one who is stedfast in the practices of his religion; among a million religious people there may be one who loathes sensuality and delights in asceticism; among a million ascetics—so the Scriptures declare—there may be one who attains to perfect knowledge; among a million of the truly wise one may be liberated from mundane existence; among a thousand of these it is difficult to find the perfect bliss of philosophic absorption into the Supreme Spirit. But beyond the religious, the ascetic, the wise, the exempt from transmigration and the absorbed in the divinity, beyond all these persons, O King of the gods, there is one yet more
Dohâ 55.
difficult to find, a devoted believer in Râma, superior to all vanity and illusion of the senses. Tell me, Lord of the universe, how a crow could attain to such faith. Tell me, Sire, if he were devoted to Râma, enamoured of wisdom, full of all good qualities and resolute of purpose, what was the reason that he had the body of a crow?
Chaupâi.
Be pleased to inform me where the crow learnt this holy and delectable history of the Lord's doings. Tell me also, O conqueror of Love, the strange mystery of how You heard it. Garur again is very wise and accomplished and one of Hari's most intimate disciples; what was his reason for leaving a company of saints and going to a crow to hear this story? Describe to me the nature of the interview between these two servants of Hari, the crow and the serpent-eater." On hearing Gauri's artless and charming speech, Siva was glad and made reverent reply: "A blessing, Sati, on Your sanctifying scheme! Great indeed is your devotion to Râma's feet. Hearken then to the all-holy story, the hearing of which puts an end to every sorrow and delusion; for from it there springs up an implicit faith in Râma's feet, and without any difficulty man crosses the abyss of existence.
difficult to find, a devoted believer in Râma, superior to all vanity and illusion of the senses. Tell me, Lord of the universe, how a crow could attain to such faith. Tell me, Sire, if he were devoted to Râma, enamoured of wisdom, full of all good qualities and resolute of purpose, what was the reason that he had the body of a crow?
Chaupâi.
Be pleased to inform me where the crow learnt this holy and delectable history of the Lord's doings. Tell me also, O conqueror of Love, the strange mystery of how You heard it. Garur again is very wise and accomplished and one of Hari's most intimate disciples; what was his reason for leaving a company of saints and going to a crow to hear this story? Describe to me the nature of the interview between these two servants of Hari, the crow and the serpent-eater." On hearing Gauri's artless and charming speech, Siva was glad and made reverent reply: "A blessing, Sati, on Your sanctifying scheme! Great indeed is your devotion to Râma's feet. Hearken then to the all-holy story, the hearing of which puts an end to every sorrow and delusion; for from it there springs up an implicit faith in Râma's feet, and without any difficulty man crosses the abyss of existence.
Dohâ 56.
This was the very question which the king of the birds went and put to the crow, as I will reverently explain to you in full: hearken, Umâ, with all attention.
Chaupâi.
Beautiful and bright-eyed deliverer from the world, listen to the account of how I heard the story. You first took birth in the house of Daksha and the name you then bore was Sati. At Daksha's sacrifice you were slighted and in the violence of your indignation yielded up your life. My servants then broke up the sacrifice; but all this is a story that You know already. Afterwards I was sorely troubled at heart, sorrowing for the loss of You, my beloved, and wandered among the beautiful woods and hills and rivers and lakes, admiring the scene, but a sworn ascetic. Far away to the north among the heights of Sumeru is a huge and magnificent purple peak with four glittering pinnacles of gold, so lovely that my soul was enraptured. On each stood one enormous tree, a banyan, a pipal, a pâkar and a mango, and on the top of the mountain was a glorious lake, with jewelled steps which it was a delight to behold:
Dohâ 57.
Its water cool, pure and sweet; its lotuses abundant and of many colours; while flocks of swans murmured their melodious notes and the bees made a delicious buzzing.
This was the very question which the king of the birds went and put to the crow, as I will reverently explain to you in full: hearken, Umâ, with all attention.
Chaupâi.
Beautiful and bright-eyed deliverer from the world, listen to the account of how I heard the story. You first took birth in the house of Daksha and the name you then bore was Sati. At Daksha's sacrifice you were slighted and in the violence of your indignation yielded up your life. My servants then broke up the sacrifice; but all this is a story that You know already. Afterwards I was sorely troubled at heart, sorrowing for the loss of You, my beloved, and wandered among the beautiful woods and hills and rivers and lakes, admiring the scene, but a sworn ascetic. Far away to the north among the heights of Sumeru is a huge and magnificent purple peak with four glittering pinnacles of gold, so lovely that my soul was enraptured. On each stood one enormous tree, a banyan, a pipal, a pâkar and a mango, and on the top of the mountain was a glorious lake, with jewelled steps which it was a delight to behold:
Dohâ 57.
Its water cool, pure and sweet; its lotuses abundant and of many colours; while flocks of swans murmured their melodious notes and the bees made a delicious buzzing.
Chaupâi.
On this fair height dwelt a crow, outliving even the end of the world. All the virtues and vices that are produced of Mayâ, together with Delusion, Love and the other errors of judgment, which permeate the whole world, never came near this mountain. Hearken, Umâ, with tender affection, while I tell how the crow passed his life here in the worship of Hari. Under the pipal tree he
practised meditation; under the pīpal tree prayer and sacrifice; in the shade of the mango he mentally performed the temple ritual, having no other occupation whatever save the worship of Hari; and under the banyan he recited the story of Rāma's adventures, which countless birds flocked to hear. With loving reverence he sang the varying cycle of Rāma's deeds, in the hearing of all the pure-souled swans that ever dwell in that lake. When I arrived there and saw the sight, an intense joy sprang up in my heart.
Assuming for a time the form of a swan, I took up my abode there and, after reverently listening to Rāma's praises, again returned to Kailās.
I have thus told you, Girijā, the full account of the circumstances under which I visited the crow. Hearken now to the explanation of the reason for Garuḍ's going to see him. When Raghunāth exhibited the battle phantasm, though I understood his action, I was ashamed that he should allow himself to be bound by Meghnād. Nārada the sage then despatched Garuḍ, who cut his bonds and came back, the serpent-eater, but a grievous dejection possessed his soul, as he thought over the Lord's bonds and pondered the matter to himself: “The omnipresent and passionless Supreme Spirit, the lord of speech, who is absolute master over the vanities of illusion, has I hear taken birth in the world; but I see no signs of His majesty.
On this fair height dwelt a crow, outliving even the end of the world. All the virtues and vices that are produced of Mayâ, together with Delusion, Love and the other errors of judgment, which permeate the whole world, never came near this mountain. Hearken, Umâ, with tender affection, while I tell how the crow passed his life here in the worship of Hari. Under the pipal tree he
practised meditation; under the pīpal tree prayer and sacrifice; in the shade of the mango he mentally performed the temple ritual, having no other occupation whatever save the worship of Hari; and under the banyan he recited the story of Rāma's adventures, which countless birds flocked to hear. With loving reverence he sang the varying cycle of Rāma's deeds, in the hearing of all the pure-souled swans that ever dwell in that lake. When I arrived there and saw the sight, an intense joy sprang up in my heart.
Assuming for a time the form of a swan, I took up my abode there and, after reverently listening to Rāma's praises, again returned to Kailās.
I have thus told you, Girijā, the full account of the circumstances under which I visited the crow. Hearken now to the explanation of the reason for Garuḍ's going to see him. When Raghunāth exhibited the battle phantasm, though I understood his action, I was ashamed that he should allow himself to be bound by Meghnād. Nārada the sage then despatched Garuḍ, who cut his bonds and came back, the serpent-eater, but a grievous dejection possessed his soul, as he thought over the Lord's bonds and pondered the matter to himself: “The omnipresent and passionless Supreme Spirit, the lord of speech, who is absolute master over the vanities of illusion, has I hear taken birth in the world; but I see no signs of His majesty.
Can this be Rāma, by the repetition of whose name men escape from the bonds of existence, if a wretched demon can bind him in snaky coils?”
Though he did all he could to reassure himself, his understanding was not enlightened; error overshadowed his soul. Distracted by doubt and full of mental questionings, he became as subject to delusion as you yourself were. In his perplexity he went to the Rishi of the gods and told him the difficulty that he had in his mind. On hearing his tale, Nārada was moved with great compassion: “Hearken, O bird; Rāma's delusive power is very strong. When he robs the wise of their sense, he makes their infatuation superlative. The same spectre that has often disturbed me has now, O king of the birds, affected you. The mighty error that has taken root in your soul will not be readily removed by any words of mine. You must go to Brahmā, and do whatever he enjoins you.”
So saying, the teacher of the gods went his way, chanting Rāma's praises again and again, in his infinite wisdom insisting on the might of Rāma's delusive power.
The king of the birds then went to the Creator and told him his difficulty. On hearing his story, Brahmā bowed his head to Rāma and, as he thought on his majesty, his heart was filled with love, and he thus mused within himself: “Poets and the wisest of philosophers are subject to delusion. The might of Hari's deceptive power is unbounded; many a time has it made me its puppet, though all things animate and inanimate are of my creation; no wonder then that it has beguiled the king of the birds.” Then said Brahmā in gracious accents: “Śiva understands Rāma's power. Go to him, O son of Vinatā, and ask no questions of any other. There you will find the solution of your doubts.” On hearing Brahmā's advice, the bird went his way.
Though he did all he could to reassure himself, his understanding was not enlightened; error overshadowed his soul. Distracted by doubt and full of mental questionings, he became as subject to delusion as you yourself were. In his perplexity he went to the Rishi of the gods and told him the difficulty that he had in his mind. On hearing his tale, Nārada was moved with great compassion: “Hearken, O bird; Rāma's delusive power is very strong. When he robs the wise of their sense, he makes their infatuation superlative. The same spectre that has often disturbed me has now, O king of the birds, affected you. The mighty error that has taken root in your soul will not be readily removed by any words of mine. You must go to Brahmā, and do whatever he enjoins you.”
So saying, the teacher of the gods went his way, chanting Rāma's praises again and again, in his infinite wisdom insisting on the might of Rāma's delusive power.
The king of the birds then went to the Creator and told him his difficulty. On hearing his story, Brahmā bowed his head to Rāma and, as he thought on his majesty, his heart was filled with love, and he thus mused within himself: “Poets and the wisest of philosophers are subject to delusion. The might of Hari's deceptive power is unbounded; many a time has it made me its puppet, though all things animate and inanimate are of my creation; no wonder then that it has beguiled the king of the birds.” Then said Brahmā in gracious accents: “Śiva understands Rāma's power. Go to him, O son of Vinatā, and ask no questions of any other. There you will find the solution of your doubts.” On hearing Brahmā's advice, the bird went his way.
Then came the king of the birds in the utmost distress to me. At that time, Girijā, I was on my way to the palace of Kuvera, and had left you at Kailās.
He reverently bowed his head at my feet and then told me his difficulty. On hearing his humble petition, I lovingly responded, Bhavānī: “You have met me, Garuḍ, on the road; how can I instruct you? Your doubts will not be settled till you have been for a long time in the company of the saints. There you must listen to the delightful story of Rāma, as sung in diverse manners by the seers, in which the beginning, middle and end is the adorable lord, the great God Rāma. I will send you, brother, to a place where the story of Rāma is told without ceasing; go there and listen. As you hear it, all your doubts will vanish; you will have a vehement affection for Rāma's feet.
Except in the company of saints there is no talk about Rāma; without that there is no overcoming delusion; till delusion is dispersed, there is no firm affection for Rāma's feet.
Without affection there is no finding Rāma, though you have recourse to meditation, prayer, sacrifice, and asceticism. In the region of the north is a
He next recounted the friendly meeting between Raghupati and Sugriva, and the slaying of Bâli; then the Lord's friendship with Hanumân, and how he gave the king of the bears and monkeys his authority, while he himself withdrew to the hill. Then he told how Hanumân set out, and how he crossed the sea and went to Lankâ; how he found Sîtâ and gave her the ring, and how he destroyed the grove and slew the demons. Then he described the burning of the city and the slaying of Aksha, and how Hanumân returned with glad tidings.
He reverently bowed his head at my feet and then told me his difficulty. On hearing his humble petition, I lovingly responded, Bhavānī: “You have met me, Garuḍ, on the road; how can I instruct you? Your doubts will not be settled till you have been for a long time in the company of the saints. There you must listen to the delightful story of Rāma, as sung in diverse manners by the seers, in which the beginning, middle and end is the adorable lord, the great God Rāma. I will send you, brother, to a place where the story of Rāma is told without ceasing; go there and listen. As you hear it, all your doubts will vanish; you will have a vehement affection for Rāma's feet.
Except in the company of saints there is no talk about Rāma; without that there is no overcoming delusion; till delusion is dispersed, there is no firm affection for Rāma's feet.
Without affection there is no finding Rāma, though you have recourse to meditation, prayer, sacrifice, and asceticism. In the region of the north is a
He next recounted the friendly meeting between Raghupati and Sugriva, and the slaying of Bâli; then the Lord's friendship with Hanumân, and how he gave the king of the bears and monkeys his authority, while he himself withdrew to the hill. Then he told how Hanumân set out, and how he crossed the sea and went to Lankâ; how he found Sîtâ and gave her the ring, and how he destroyed the grove and slew the demons. Then he described the burning of the city and the slaying of Aksha, and how Hanumân returned with glad tidings.
Dohâ 68.
Then came the account of the sea's refusal, the bridge and the passage across it; of the Lord's encampment and the dreadful battle. He next narrated the downfall of Kumbhakarna, of Meghnâd and of Râvan, the recovery of Sîtâ, and the coronation of Vibhîshan. Then came the Lord's return to Avadh, the joy of the citizens and the installation of Bharat on the throne. He told of the Lord's arrival and how He made Bharat and all the people happy; of his own installation and of the pleasures of Râma's sovereignty. He next described the Lord's pious acts and how, in the form of the name Râma, He protects the people.
Dohâ 69.
After recounting in full the exploits of Râma, the king of the birds asked him to explain the secret of devotion.
Chaupâî
On hearing the question, the crow was overwhelmed with love and began to recount the story of the Lord's grace. “Hearken, O king of the birds, the whole account of my life. By the Lord's grace, I tell it to You, for it is most delightful and the remover of all distress.
Bâl-kând
I was born a Sûdra in Ayodhyâ, and was a servant of the twice-born. I was a worshipper of Siva, but bore no love for Hari. I hated the twice-born, though they were devoted to Hari, while I myself was a slave to greed and anger. My heart was full of pride, and I was ever reviling the gods and the twice-born.
Then came the account of the sea's refusal, the bridge and the passage across it; of the Lord's encampment and the dreadful battle. He next narrated the downfall of Kumbhakarna, of Meghnâd and of Râvan, the recovery of Sîtâ, and the coronation of Vibhîshan. Then came the Lord's return to Avadh, the joy of the citizens and the installation of Bharat on the throne. He told of the Lord's arrival and how He made Bharat and all the people happy; of his own installation and of the pleasures of Râma's sovereignty. He next described the Lord's pious acts and how, in the form of the name Râma, He protects the people.
Dohâ 69.
After recounting in full the exploits of Râma, the king of the birds asked him to explain the secret of devotion.
Chaupâî
On hearing the question, the crow was overwhelmed with love and began to recount the story of the Lord's grace. “Hearken, O king of the birds, the whole account of my life. By the Lord's grace, I tell it to You, for it is most delightful and the remover of all distress.
Bâl-kând
I was born a Sûdra in Ayodhyâ, and was a servant of the twice-born. I was a worshipper of Siva, but bore no love for Hari. I hated the twice-born, though they were devoted to Hari, while I myself was a slave to greed and anger. My heart was full of pride, and I was ever reviling the gods and the twice-born.
Dohâ 70.
Of his interview with Nârad, his meeting with Hanumân, his alliance with Sugriva and his taking Bâli’s life; of his making the monkey king and taking up his abode on the rock during the rains. He described also the rains and the autumn and Râma’s indignation and the monkey’s alarm.
Chaupâi.
How the monkey king sent out monkeys, who ran in every direction to search for Sita; how they entered the cave and found Sampâti; how Hanumân, when he had heard all the circumstances, jumped over the mighty ocean; how he made his way into Lankâ and bade Sita be of good cheer; how he laid waste the garden, and lectured Râvan and set fire to the city and leaped over the sea again. How the monkeys all rejoined Râma and told him of Sita’s welfare; how Raghubir with his army went and encamped on the seashore; how Vibhishan came to meet him and how the sea was put in check;
How the bridge was built and the monkey host crossed over to the opposite side, and how the valiant son of Bâli went as an envoy. He described the various battles between the demons and the monkeys, the might and valour of Kumbha-karn and Meghnâd and their destruction;
Chaupâi,
The different deaths of all the demons, the fight between Râma and Râvan, the death of Râvan, the mourning of Mandodari, the enthronement of Vibhishan and the satisfaction of the gods; the meeting also of Râma and Sita and how the gods with clasped hands hymned their praises; how the all-merciful Lord with the monkeys mounted the car Pushpaka and set out for Avadh; and how Râma arrived at his own city; all these glorious doings were sung by the crow. Then he told of Râma’s coronation and described the city and all its kingly polity. The entire history did Bhusundi tell, as I have told it to you, Bhavini. When the king of the birds had heard it all, his soul was in raptures and he cried:
Of his interview with Nârad, his meeting with Hanumân, his alliance with Sugriva and his taking Bâli’s life; of his making the monkey king and taking up his abode on the rock during the rains. He described also the rains and the autumn and Râma’s indignation and the monkey’s alarm.
Chaupâi.
How the monkey king sent out monkeys, who ran in every direction to search for Sita; how they entered the cave and found Sampâti; how Hanumân, when he had heard all the circumstances, jumped over the mighty ocean; how he made his way into Lankâ and bade Sita be of good cheer; how he laid waste the garden, and lectured Râvan and set fire to the city and leaped over the sea again. How the monkeys all rejoined Râma and told him of Sita’s welfare; how Raghubir with his army went and encamped on the seashore; how Vibhishan came to meet him and how the sea was put in check;
How the bridge was built and the monkey host crossed over to the opposite side, and how the valiant son of Bâli went as an envoy. He described the various battles between the demons and the monkeys, the might and valour of Kumbha-karn and Meghnâd and their destruction;
Chaupâi,
The different deaths of all the demons, the fight between Râma and Râvan, the death of Râvan, the mourning of Mandodari, the enthronement of Vibhishan and the satisfaction of the gods; the meeting also of Râma and Sita and how the gods with clasped hands hymned their praises; how the all-merciful Lord with the monkeys mounted the car Pushpaka and set out for Avadh; and how Râma arrived at his own city; all these glorious doings were sung by the crow. Then he told of Râma’s coronation and described the city and all its kingly polity. The entire history did Bhusundi tell, as I have told it to you, Bhavini. When the king of the birds had heard it all, his soul was in raptures and he cried:
“My doubts are gone, now that I have heard Râma’s full history. By your favour, O best of crows, I feel a devotion to Râma’s feet. A mighty bewilderment possessed me when I saw the Lord bound in the battle: if Râma be the sum of all knowledge and bliss, what can embarrass Him?
Chaupâi.
Seeing all his ways so entirely consistent with humanity, a very grievous doubt arose in my soul. But now I understand that my error was a favour which the All-merciful was pleased to bestow upon me. To appreciate the blessing of a shady tree, one must first have suffered from the sun. If this delusion had not befallen me, how should I have met you, father, and how should I have heard the delightful story of Râma which you have told me so fully in all its details? This is the doctrine of the Puranas and all the Scriptures, the unhesitating assertion of all the seers and sages, that the company of good and holy men can only be attained by one, on whom Râma has looked with an eye of favour. By Râma’s favour I have had sight of you, and by your grace all my doubts are gone.”
Dohâ 69.
On hearing Garur’s modest and affectionate speech, the crow was greatly rejoiced at heart; every hair on his body stood erect and his eyes streamed with tears. O Umâ, when a good man finds an intelligent and well-disposed listener, who is pious and fond of religious readings and a worshipper of Hari, he reveals to him hidden mysteries.
Chaupâi.
Seeing all his ways so entirely consistent with humanity, a very grievous doubt arose in my soul. But now I understand that my error was a favour which the All-merciful was pleased to bestow upon me. To appreciate the blessing of a shady tree, one must first have suffered from the sun. If this delusion had not befallen me, how should I have met you, father, and how should I have heard the delightful story of Râma which you have told me so fully in all its details? This is the doctrine of the Puranas and all the Scriptures, the unhesitating assertion of all the seers and sages, that the company of good and holy men can only be attained by one, on whom Râma has looked with an eye of favour. By Râma’s favour I have had sight of you, and by your grace all my doubts are gone.”
Dohâ 69.
On hearing Garur’s modest and affectionate speech, the crow was greatly rejoiced at heart; every hair on his body stood erect and his eyes streamed with tears. O Umâ, when a good man finds an intelligent and well-disposed listener, who is pious and fond of religious readings and a worshipper of Hari, he reveals to him hidden mysteries.
Chaupâi.
Then answered Kâka-bhusundi, who had no slight affection for the king of the birds: “My lord, you are in every way entitled to my respect, as a vessel of Hari’s grace. You had no doubts, infatuation, or delusion; it was only a pretext, Sire, for doing me a kindness. By sending you, Garur, as a victim of delusion, Raghupati has conferred an honour upon me. Yet there is nothing wonderful, Sir, in that delusion of yours of which you tell me; for Nârad, Siva, Brahma, Sanat-Kumâra and his brethren, with all the great saints who discourse of the soul, is there one of them whom delusion has not blinded, or whom Love has not made a puppet of, whom Desire has not maddened, or whose heart choler has not inflamed?
Dohâ 70.
Is there any philosopher, ascetic or hero in the world, or any learned and accomplished bard, whom Greed has not beguiled; whom the pride of wealth has not rendered wanton, whom power has not made deaf, or whom the glance of beauty has not smitten as an arrow?
Chaupâi.
Is there any whom success has not paralyzed? who has effectually discarded vanity and pride; whom the fever of youth has not overcome; whose glory has not been ruined by self-conceit; whom envy has not besmirched; whom the blast of sorrow has not shaken; whom the serpent of care has not bitten, or whom delusion has not affected? Is there any so well seasoned of frame that he has not been attacked by desire as a plank by the weevil? The desire of family, of wealth and of renown is a threefold temptation; whose soul has it not sullied? These all are Mâyâ’s suite; who can describe in full her illimitable might? Since Siva and Brahma stand in awe of her, why speak of other creatures?
Then answered Kâka-bhusundi, who had no slight affection for the king of the birds: “My lord, you are in every way entitled to my respect, as a vessel of Hari’s grace. You had no doubts, infatuation, or delusion; it was only a pretext, Sire, for doing me a kindness. By sending you, Garur, as a victim of delusion, Raghupati has conferred an honour upon me. Yet there is nothing wonderful, Sir, in that delusion of yours of which you tell me; for Nârad, Siva, Brahma, Sanat-Kumâra and his brethren, with all the great saints who discourse of the soul, is there one of them whom delusion has not blinded, or whom Love has not made a puppet of, whom Desire has not maddened, or whose heart choler has not inflamed?
Dohâ 70.
Is there any philosopher, ascetic or hero in the world, or any learned and accomplished bard, whom Greed has not beguiled; whom the pride of wealth has not rendered wanton, whom power has not made deaf, or whom the glance of beauty has not smitten as an arrow?
Chaupâi.
Is there any whom success has not paralyzed? who has effectually discarded vanity and pride; whom the fever of youth has not overcome; whose glory has not been ruined by self-conceit; whom envy has not besmirched; whom the blast of sorrow has not shaken; whom the serpent of care has not bitten, or whom delusion has not affected? Is there any so well seasoned of frame that he has not been attacked by desire as a plank by the weevil? The desire of family, of wealth and of renown is a threefold temptation; whose soul has it not sullied? These all are Mâyâ’s suite; who can describe in full her illimitable might? Since Siva and Brahma stand in awe of her, why speak of other creatures?
Dohâ 71.
This Mâyâ’s formidable army is spread over the whole world; Love and the other Passions are her generals. Fraud, Deceit and Heresy her champions. Being the servant of Raghu-bir, though known to be a delusion, she can only be dispersed by his favour; this, my lord, I assert with the utmost confidence.
This Mâyâ, that sets the whole world a-dancing and whose actions no one can understand, is herself set dancing with all her troupe, like an actress on the stage, O king of the birds, by the play of the Lord’s eyebrows. For Râma is the totality of existence, knowledge and bliss; the uncreated, the all-wise, the home of beauty and strength; the permeator and the permeated; the indivisible, the eternal; the insoluble, the unerring; the primal energy, the Godhead; of whom no qualities can be predicated and no deceit; beyond the range of speech or perception; all-seeing, irreproachable, unconquered; without personal interests, without form, without illusion; deathless, passionless, blessed for ever; transcending nature: the Lord that indwelleth in every heart; the Supreme Spirit, effortless, passionless, imperishable; in him delusion finds no sphere; does darkness ever attack the sun?
Every Age has its special characteristics, infused into the soul by Râma's delusive power. Purity, truth, equanimity and wisdom, combined with joy of soul, are recognized as the outcome of the Golden Age. A great devotion to truth—though with some admixture of passion—and general happiness are the note of the Silver Age. Much passion, little truth and some ignorance, with mingled joy and terror of soul, are the note of the Brazen Age. Great ignorance, less passion and universal antagonism are the outcome of the Iron Age. The wise understand the proper virtue of each age and, forswearing iniquity, devote themselves to religion. The influence of the Iron Age has no effect on him who cherishes a love for Râma's feet. A juggler, Garur, may practise the most wonderful deceptions, but they do not impose upon his own servants.
This Mâyâ’s formidable army is spread over the whole world; Love and the other Passions are her generals. Fraud, Deceit and Heresy her champions. Being the servant of Raghu-bir, though known to be a delusion, she can only be dispersed by his favour; this, my lord, I assert with the utmost confidence.
This Mâyâ, that sets the whole world a-dancing and whose actions no one can understand, is herself set dancing with all her troupe, like an actress on the stage, O king of the birds, by the play of the Lord’s eyebrows. For Râma is the totality of existence, knowledge and bliss; the uncreated, the all-wise, the home of beauty and strength; the permeator and the permeated; the indivisible, the eternal; the insoluble, the unerring; the primal energy, the Godhead; of whom no qualities can be predicated and no deceit; beyond the range of speech or perception; all-seeing, irreproachable, unconquered; without personal interests, without form, without illusion; deathless, passionless, blessed for ever; transcending nature: the Lord that indwelleth in every heart; the Supreme Spirit, effortless, passionless, imperishable; in him delusion finds no sphere; does darkness ever attack the sun?
Every Age has its special characteristics, infused into the soul by Râma's delusive power. Purity, truth, equanimity and wisdom, combined with joy of soul, are recognized as the outcome of the Golden Age. A great devotion to truth—though with some admixture of passion—and general happiness are the note of the Silver Age. Much passion, little truth and some ignorance, with mingled joy and terror of soul, are the note of the Brazen Age. Great ignorance, less passion and universal antagonism are the outcome of the Iron Age. The wise understand the proper virtue of each age and, forswearing iniquity, devote themselves to religion. The influence of the Iron Age has no effect on him who cherishes a love for Râma's feet. A juggler, Garur, may practise the most wonderful deceptions, but they do not impose upon his own servants.
Dohâ 101.
The good and evil, which are the creation of Hari's delusive power, can only be dispersed by prayer to Hari: know this and worship Hari, forswearing all sensuality. In that particular Iron Age I lived, Garur, for many years at Avadh, till a famine occurred which compelled me to go to another country.
I went to Ujaiyin—mark me, Garur—a miserable outcast, poor and wretched. After some time I acquired wealth and as before practised devotion to Sambhu. There was there a Vedic Brâhman, who constantly worshipped Siva and had no other occupation; a very saintly man, learned in divine truth, who served Sambhu, but at the same time showed no disrespect to Hari. I hypocritically attended upon this benignant philosopher, and he, Sir, seeing me outwardly so submissive, instructed me as his own son, teaching me the Saiva incantations and giving me every kind of good advice. I went to a temple of Siva and repeated the spells with a heart full of pride and self-conceit.
Dohâ 102.
Wretch that I was, with a soul full of impurity, low-born and enthralled by delusion, I flew into a passion if I saw any Brâhman a worshipper of Hari and I persecuted Vishnu.
My teacher was distressed to see my manner of life and was always admonishing me; but I became exceedingly angry. Is pride ever appeased by sober counsel?
The good and evil, which are the creation of Hari's delusive power, can only be dispersed by prayer to Hari: know this and worship Hari, forswearing all sensuality. In that particular Iron Age I lived, Garur, for many years at Avadh, till a famine occurred which compelled me to go to another country.
I went to Ujaiyin—mark me, Garur—a miserable outcast, poor and wretched. After some time I acquired wealth and as before practised devotion to Sambhu. There was there a Vedic Brâhman, who constantly worshipped Siva and had no other occupation; a very saintly man, learned in divine truth, who served Sambhu, but at the same time showed no disrespect to Hari. I hypocritically attended upon this benignant philosopher, and he, Sir, seeing me outwardly so submissive, instructed me as his own son, teaching me the Saiva incantations and giving me every kind of good advice. I went to a temple of Siva and repeated the spells with a heart full of pride and self-conceit.
Dohâ 102.
Wretch that I was, with a soul full of impurity, low-born and enthralled by delusion, I flew into a passion if I saw any Brâhman a worshipper of Hari and I persecuted Vishnu.
My teacher was distressed to see my manner of life and was always admonishing me; but I became exceedingly angry. Is pride ever appeased by sober counsel?
Ajagar kâie na adhikâri, pâvahi kare na karma,
Dâs Tulsî yô kahe, sab kâ dâta Râm.
In the metre called Bhujangaprayâta, which means literally “snake-like motion,” each line consists of four spondees, or, to use the language of Hindi prosody, four yaganās.
Places I bow before Thee, O Sambho. Have mercy, O my lord, on a wretch so sorely afflicted by old age and life’s flood of troubles; for Thee only I worship, O my lord Sambhu.
Any one who devoutly repeats this hymn to Siva, as uttered by the Brahman in his propitiation, upon him will Siva show favour.
Dohâ 105.
When the omniscient Siva heard the Brahman’s prayer and saw his devotion, a heavenly voice again sounded in the temple: “Best of Brahmans, ask a boon.” “If my lord is well pleased with me and will show favour to his servant, grant me first devotion to Thy feet and then yet another boon. Overcome by thy delusive power, ignorant creatures ever wander astray; be not then wrath with him, O merciful Lord God. Gracious Sankara, be merciful to him. After a little time may Thy curse be a kindness,
Dâs Tulsî yô kahe, sab kâ dâta Râm.
In the metre called Bhujangaprayâta, which means literally “snake-like motion,” each line consists of four spondees, or, to use the language of Hindi prosody, four yaganās.
Places I bow before Thee, O Sambho. Have mercy, O my lord, on a wretch so sorely afflicted by old age and life’s flood of troubles; for Thee only I worship, O my lord Sambhu.
Any one who devoutly repeats this hymn to Siva, as uttered by the Brahman in his propitiation, upon him will Siva show favour.
Dohâ 105.
When the omniscient Siva heard the Brahman’s prayer and saw his devotion, a heavenly voice again sounded in the temple: “Best of Brahmans, ask a boon.” “If my lord is well pleased with me and will show favour to his servant, grant me first devotion to Thy feet and then yet another boon. Overcome by thy delusive power, ignorant creatures ever wander astray; be not then wrath with him, O merciful Lord God. Gracious Sankara, be merciful to him. After a little time may Thy curse be a kindness,
and the highest blessings attend him; bring it thus to pass, O fountain of mercy.” On hearing the Brahman’s speech so pregnant with charity, the heavenly voice replied: “So be it. Although he has committed a grievous sin and I in my wrath have cursed him, yet seeing your goodness I will visit him with a special favour. Brahmans who are of a forgiving disposition and charitable to their neighbours are as dear to Me as Kharari himself. Yet my curse, father, cannot be in vain; he shall of a certainty have a thousand lives. But the insupportable misery of birth and death shall not have the slightest effect upon him. In no birth shall his knowledge fail. Hearken, Sûdra, to my judgment. You have been born in Rama’s capital and further you have done Me service. By the blessing of the city and by My favour a devotion to Rama shall spring up in your bosom. Now hearken, friend, to my solemn declaration: the way to please Hari is by fasting and ministering to the Brahmans. Never again insult a Brahman; regard the saints in the light of the Everlasting. Indra’s thunderbolt, my mighty trident, the rod of Death and Vishnu’s terrible discus, by all these a man may be smitten, yet not die; but a Brahman’s wrath is a fire which shall burn him to ashes. Cherish this counsel at heart and there is nothing in the world too difficult for you to obtain. One other blessing I have still to bestow; your goings shall never be impeded.”
Dohâ 106.
On hearing Siva’s promise, the Garu rejoiced and cried Amen. Then, after admonishing me, he returned home, with the image of Sambhu’s feet impressed upon his heart. Driven by my fate, I went to the Vindhya mountains and then became a snake, and again after some time quietly dropped that form. Whatever body I assume, Garur, I readily drop again, like a man who puts off his old clothes and takes to him new. Siva observed the ordinances of the Veda, while I suffered no pain; thus I assumed many different forms, but my understanding, Garur, never left me.
On hearing Siva’s promise, the Garu rejoiced and cried Amen. Then, after admonishing me, he returned home, with the image of Sambhu’s feet impressed upon his heart. Driven by my fate, I went to the Vindhya mountains and then became a snake, and again after some time quietly dropped that form. Whatever body I assume, Garur, I readily drop again, like a man who puts off his old clothes and takes to him new. Siva observed the ordinances of the Veda, while I suffered no pain; thus I assumed many different forms, but my understanding, Garur, never left me.
Whatever body I assumed, whether of beast, god, or man, I invariably retained the practice of prayer to Rama. The one regret that never left me was in the remembrance of the Guru’s mildness of temper and disposition. At last I took birth in the holy form of a Brahman, a rank to which—as the Vedas and Puranas declare—it is difficult even for a god to attain. So joining in play with other children, I enacted all Rama’s boyish sports. When I grew bigger, my father gave me lessons; but I neither understood, nor attended, nor gave my mind to anything; every other inclination clean deserted me and I was wholly absorbed in my devotion to Rama’s feet. Tell me, king of the birds, is there any one so foolish as to abandon the cow of plenty to tend a she-ass? I was so overwhelmed with love that naught else pleased me, and my father was quite tired of trying to teach me. After my parents had succumbed to fate, I went into the forest, there to adore the Saviour of his people. Wherever I discovered any great saints living in the woods, I frequently visited their hermitage and bowed before them, asking them all about Rama’s excellencies and listening, Garur, with delight to what they told me. I went about everywhere hearing the tale of Hari’s goodness, for by the blessing of Sambhu there was no check to my movements. The three kinds of evil concern had left me and I had only one great longing at heart: “When I shall behold Rama’s lotus feet, then I shall account my life to have been worth living.” Every sage, whom I questioned, told me thus: “The Lord is present in all His creatures.” This religion of the impersonal did not satisfy me; I felt an overpowering devotion towards the incarnation of the Supreme.
Dohâ 107.
Remembering the Guru’s words still with my mind fixed on Rāma’s feet, I wandered about, hymning His praises, and my love every moment grew yet more and more.
On one of the peaks of Mount Meru, under the shade of a banyan tree, sat the Seer Lomas. On seeing him I bowed my head at his feet and addressed him in most humble strain. No sooner, Garur, had the beneficent sage heard my meek and submissive address than he graciously enquired: “Say, O Brāhman, with what purpose have you come?” Thereupon I replied: “Fountain of mercy, you are omniscient and all-wise; teach me, Sire, how to worship the incarnate God.”
Chaupai
Remembering the Guru’s words still with my mind fixed on Rāma’s feet, I wandered about, hymning His praises, and my love every moment grew yet more and more.
On one of the peaks of Mount Meru, under the shade of a banyan tree, sat the Seer Lomas. On seeing him I bowed my head at his feet and addressed him in most humble strain. No sooner, Garur, had the beneficent sage heard my meek and submissive address than he graciously enquired: “Say, O Brāhman, with what purpose have you come?” Thereupon I replied: “Fountain of mercy, you are omniscient and all-wise; teach me, Sire, how to worship the incarnate God.”
Chaupai
Thereupon, Garur, the great saint spoke briefly though reverently of Rāma’s virtues; then, being himself a philosopher devoted to the mystery of the transcendental and thinking that I had fully mastered the subject, he began a sermon on Brahm, the unbegotten, the indivisible, the immaterial, the sovereign of the heart; unchangeable, unwishful, nameless, formless; approachable only by analogy, indestructible, incomparable; beyond the reach of thought or sense, spotless, immortal, emotionless, illimitable, blessed for ever; identical with yourself, You and he being as absolutely one as a wave and its water; so the Vedas declare. The saint gave me the fullest possible instruction, but the worship of the impersonal laid no hold of my heart. Again I cried, bowing my head at his feet: “Tell me, holy father, how to worship the Incarnate. Devotion to Rāma, O wisest of sages, is like the element of water and my soul—which is as it were a fish—how can it exist without it? Of your mercy so instruct me that I may see Rāma with my own eyes. When I have seen my fill of the lord of Avadh, then I will listen to your sermon on the Unembodied.” Again the saint discoursed of the incomparable Hari and, demolishing the dogma of the incarnation, expounded Him as altogether passionless. But I rejected the theory of the abstract and with much obstinacy insisted on His concrete manifestation. For every answer I had a rejoinder ready. The saint at last showed signs of anger. Mark me, Sir: I was so disrespectful that resentment was aroused even in the breast of a philosopher. An excessive amount of friction will strike fire even out of sandal-wood.
Again and again the saint angrily expounded his theory, while I sat still and argued the matter from every point of view in my own mind: “Can there be anger without duality, or duality without ignorance? Can a soul, dull, circumscribed and subject to delusion be identified with divinity?
Can pain under any circumstances be the same as pleasure? Can the possessor of the philosopher’s stone suffer poverty? Can an oppressor be free from sin, or a sensualist remain without reproach? Can a man’s family prosper if he persecute Brahmans? Can religious observances be practised by a man careful only for bodily comfort? Can sound doctrine be acquired by intercourse with the wicked? Can an adulterer attain to the felicity of the Blessed? Can a searcher after the Supreme Spirit escape from transmigration? Can a reviler of Hari be ever happy? Can a kingdom stand without a knowledge of state-craft? Can sin co-exist with a recital of Hari’s virtues? Can spotless renown be acquired without religious merit? Can anyone be disgraced except by sin? Is there any gain like devotion to Hari, as hymned by the Vedas, the saints and the Purānas? Is there any loss, Sir, in the whole world like that of being born as a man and yet not worshipping Hari? Is there any other sin so bad as detraction, or any virtue, Garur, so great as charity?” Thus I reasoned to myself with much ingenuity and could not listen with patience to the saint’s instruction. Again and again I maintained the doctrine of the Incarnation, till at last the saint uttered these angry words: “Fool, I have given you the most advanced teaching, but still you are not convinced and persist in your replies and rejoinders. You have no confidence in my veracious discourse, but like a crow suspect everything. Wretch, as your soul is so exceedingly self-opinionated, you shall at once be changed into an unclean bird.” I took the curse on my head, but was neither alarmed nor humbled.
Can pain under any circumstances be the same as pleasure? Can the possessor of the philosopher’s stone suffer poverty? Can an oppressor be free from sin, or a sensualist remain without reproach? Can a man’s family prosper if he persecute Brahmans? Can religious observances be practised by a man careful only for bodily comfort? Can sound doctrine be acquired by intercourse with the wicked? Can an adulterer attain to the felicity of the Blessed? Can a searcher after the Supreme Spirit escape from transmigration? Can a reviler of Hari be ever happy? Can a kingdom stand without a knowledge of state-craft? Can sin co-exist with a recital of Hari’s virtues? Can spotless renown be acquired without religious merit? Can anyone be disgraced except by sin? Is there any gain like devotion to Hari, as hymned by the Vedas, the saints and the Purānas? Is there any loss, Sir, in the whole world like that of being born as a man and yet not worshipping Hari? Is there any other sin so bad as detraction, or any virtue, Garur, so great as charity?” Thus I reasoned to myself with much ingenuity and could not listen with patience to the saint’s instruction. Again and again I maintained the doctrine of the Incarnation, till at last the saint uttered these angry words: “Fool, I have given you the most advanced teaching, but still you are not convinced and persist in your replies and rejoinders. You have no confidence in my veracious discourse, but like a crow suspect everything. Wretch, as your soul is so exceedingly self-opinionated, you shall at once be changed into an unclean bird.” I took the curse on my head, but was neither alarmed nor humbled.
Immediately I was turned into a crow. Then again I bowed my head at the saint’s feet and, mindful of Rāma, the jewel of the line of Raghu, I joyfully flew away. O Umā, they who devote themselves to Rāma’s feet and abjure lust, pride and choler, they see their lord present in everything: with what then can they quarrel?
Chaupai
Hearken, king of the birds; the saint was in no way at fault; it was Râma who had stirred his soul. The All-merciful had confounded his intellect and thus made trial of my love. When the Lord God had proved the thoroughness of my devotion, He restored the saint his senses. On beholding my great amiability and pre-eminent confidence in Râma, the holy man was much astonished and sorely repented him and courteously called me near. After consoling me in every possible way, he gladly taught me the spell by which Râma is invoked, and in his infinite compassion told me how to meditate on the blessed child. The beauty and sweetness of this cult pleased me well. I told you all about it at the beginning. The saint kept me there some little time and recited the whole of the poem, entitled “The Lake of Râma’s Deeds.” When he had reverently completed the narrative, he finally addressed me in these gracious words: “By the blessing of Sambhu, my son, I discovered this secret and delectable fountain of song; I know you to be one of Râma’s most devoted servants and therefore I have told it all to you. Never repeat it, my son, in the presence of any whose heart is void of Râma’s love.” The saint reiterated his instructions again and again, and I lovingly bowed my head at his feet. He touched my head with his lotus hands and gladly gave me his blessing: “Henceforth by my favour an unalterable devotion to Râma shall dwell for ever in your heart.
Chaupai
Hearken, king of the birds; the saint was in no way at fault; it was Râma who had stirred his soul. The All-merciful had confounded his intellect and thus made trial of my love. When the Lord God had proved the thoroughness of my devotion, He restored the saint his senses. On beholding my great amiability and pre-eminent confidence in Râma, the holy man was much astonished and sorely repented him and courteously called me near. After consoling me in every possible way, he gladly taught me the spell by which Râma is invoked, and in his infinite compassion told me how to meditate on the blessed child. The beauty and sweetness of this cult pleased me well. I told you all about it at the beginning. The saint kept me there some little time and recited the whole of the poem, entitled “The Lake of Râma’s Deeds.” When he had reverently completed the narrative, he finally addressed me in these gracious words: “By the blessing of Sambhu, my son, I discovered this secret and delectable fountain of song; I know you to be one of Râma’s most devoted servants and therefore I have told it all to you. Never repeat it, my son, in the presence of any whose heart is void of Râma’s love.” The saint reiterated his instructions again and again, and I lovingly bowed my head at his feet. He touched my head with his lotus hands and gladly gave me his blessing: “Henceforth by my favour an unalterable devotion to Râma shall dwell for ever in your heart.
Dohâ 110.
Be for ever Râma’s favourite; an illimitable storehouse of all good qualities; changing your form at will and choosing your own time for death; a treasury of knowledge and asceticism. May every hermitage, where you hereafter abide and make your prayer to the blessed God, be unapproachable by the spirit of ignorance for the space of a league all round.
Chaupâî.
May neither time nor fate, merit, demerit nor circumstance ever cause you any vexation. May the unspeakably delightful mysteries of Râma, the esoteric as well as the exoteric doctrines of the Chronicles and Purânas, be all comprehended by you without any difficulty, and may your affection for Râma’s feet increase day by day. May every desire you form in your mind by the blessing of Haribe ever easy of attainment.” On hearing the saint’s benediction—mark me, O firm of faith—this solemn response of Brahma’s came from heaven: “May your words come to pass, O wisest of sages: he is my votary in thought, word and deed.” When I heard the heavenly voice I rejoiced and was so drowned in love that all my doubts vanished. After making humble petition I received the saint’s commands, and bowing again and again at his lotus feet I took my leave and arrived with joy at this hermitage, having obtained by my lord’s favour an inestimable boon. During my stay here, mark me, king of the birds, seven and twenty cycles have elapsed. I incessantly repeat Râma’s praises and the birds in their wisdom reverently listen. Whenever Raghu-bîr in behoof of his votaries takes upon him the form of a man at the city of Avadh, I go and stay at his capital and delight myself with the spectacle of his childish sports. Again, cherishing in my heart the image of the child Râma, I return, Garur, to my own cell. I have now told you the whole history of the reason for which I was changed into a crow and have replied, Sir, to all your questions. The efficacy of faith in Râma is truly marvellous.
Be for ever Râma’s favourite; an illimitable storehouse of all good qualities; changing your form at will and choosing your own time for death; a treasury of knowledge and asceticism. May every hermitage, where you hereafter abide and make your prayer to the blessed God, be unapproachable by the spirit of ignorance for the space of a league all round.
Chaupâî.
May neither time nor fate, merit, demerit nor circumstance ever cause you any vexation. May the unspeakably delightful mysteries of Râma, the esoteric as well as the exoteric doctrines of the Chronicles and Purânas, be all comprehended by you without any difficulty, and may your affection for Râma’s feet increase day by day. May every desire you form in your mind by the blessing of Haribe ever easy of attainment.” On hearing the saint’s benediction—mark me, O firm of faith—this solemn response of Brahma’s came from heaven: “May your words come to pass, O wisest of sages: he is my votary in thought, word and deed.” When I heard the heavenly voice I rejoiced and was so drowned in love that all my doubts vanished. After making humble petition I received the saint’s commands, and bowing again and again at his lotus feet I took my leave and arrived with joy at this hermitage, having obtained by my lord’s favour an inestimable boon. During my stay here, mark me, king of the birds, seven and twenty cycles have elapsed. I incessantly repeat Râma’s praises and the birds in their wisdom reverently listen. Whenever Raghu-bîr in behoof of his votaries takes upon him the form of a man at the city of Avadh, I go and stay at his capital and delight myself with the spectacle of his childish sports. Again, cherishing in my heart the image of the child Râma, I return, Garur, to my own cell. I have now told you the whole history of the reason for which I was changed into a crow and have replied, Sir, to all your questions. The efficacy of faith in Râma is truly marvellous.
Dohâ 111.
Therefore I love this form, in which my devotion to Râma’s feet has been exhibited, in which I have been favoured with the sight of my Lord and all my doubts have been removed. For my obstinacy in upholding the doctrine of faith I was cursed by the seer, but eventually I obtained a boon which even the saints find difficult: see the efficacy of prayer.
Chaupâî.
They who knowingly reject such devotion and labour merely for wisdom are fools, who would leave at home the cow of plenty and go out to look for plants to give them milk. Hearken, Garur; all who abandon the worship of Hari and seek to prosper by any other means are wretched blunderers who would try to swim across the ocean without a boat.”
On hearing Bhusundi’s speech, Bhavani, Garur was glad and said in gentle accents: “By your favour, my Lord, every doubt, anxiety, error and delusion has been removed from my breast. Through your clemency I have heard the holy tale of Rama’s achievements and have gained peace. There is still one matter, Sir, about which I would ask; in Your infinite compassion be pleased to enlighten me. The saints and sages, the Vedas and Puranas, all say there is nothing so difficult of attainment as wisdom. But the saint told you, father, that there is nothing so estimable as faith. Explain to me, most gracious Lord, all the difference between faith and wisdom.”
Therefore I love this form, in which my devotion to Râma’s feet has been exhibited, in which I have been favoured with the sight of my Lord and all my doubts have been removed. For my obstinacy in upholding the doctrine of faith I was cursed by the seer, but eventually I obtained a boon which even the saints find difficult: see the efficacy of prayer.
Chaupâî.
They who knowingly reject such devotion and labour merely for wisdom are fools, who would leave at home the cow of plenty and go out to look for plants to give them milk. Hearken, Garur; all who abandon the worship of Hari and seek to prosper by any other means are wretched blunderers who would try to swim across the ocean without a boat.”
On hearing Bhusundi’s speech, Bhavani, Garur was glad and said in gentle accents: “By your favour, my Lord, every doubt, anxiety, error and delusion has been removed from my breast. Through your clemency I have heard the holy tale of Rama’s achievements and have gained peace. There is still one matter, Sir, about which I would ask; in Your infinite compassion be pleased to enlighten me. The saints and sages, the Vedas and Puranas, all say there is nothing so difficult of attainment as wisdom. But the saint told you, father, that there is nothing so estimable as faith. Explain to me, most gracious Lord, all the difference between faith and wisdom.”
The sagacious crow was pleased to hear Garur’s question and courteously replied: “There is no difference between faith and wisdom; both put an end to the troubles incident to existence. There is no discrepancy, Sir, in the saint’s doctrine: give me your attention, O noblest of birds, while I explain the matter. Wisdom, asceticism, abstraction, and science—mark me, Garur—are all masculine. Now the masculine character is altogether strong, while the feminine is weak and naturally inferior.
The man who can forswear woman must be self-restrained and resolute:
not a sensual voluptuary without any regard for Hari’s feet.
Even such a saint and philosopher, Garur, is distracted at the sight of a
woman, with her fawn-like eyes and moon-bright face. Now creation’s bride
is manifested as Maya.
Here I maintain no private theory of my own. I only declare the doctrine of the Vedas, Puranas and the saints. Delusion is not feminine, though of feminine appearance; this, Garur, is a strange proceeding. But observe; Maya and Faith are both of the feminine gender, as every one knows. Again, Faith is beloved of Rama, while He regards Maya as a mere dancing-girl. Rama being thus amiable to Faith, Maya is greatly afraid of Her. Rama’s Faith is incomparable and illimitable, and He in whose heart she abides is ever blessed. Maya at the sight of Her is confounded and can do nothing of her own power. Knowing this, the most enlightened sages attest Faith to be the source of every blessing.
The man who can forswear woman must be self-restrained and resolute:
not a sensual voluptuary without any regard for Hari’s feet.
Even such a saint and philosopher, Garur, is distracted at the sight of a
woman, with her fawn-like eyes and moon-bright face. Now creation’s bride
is manifested as Maya.
Here I maintain no private theory of my own. I only declare the doctrine of the Vedas, Puranas and the saints. Delusion is not feminine, though of feminine appearance; this, Garur, is a strange proceeding. But observe; Maya and Faith are both of the feminine gender, as every one knows. Again, Faith is beloved of Rama, while He regards Maya as a mere dancing-girl. Rama being thus amiable to Faith, Maya is greatly afraid of Her. Rama’s Faith is incomparable and illimitable, and He in whose heart she abides is ever blessed. Maya at the sight of Her is confounded and can do nothing of her own power. Knowing this, the most enlightened sages attest Faith to be the source of every blessing.
This mystery of Raghunath’s no one can grasp all at once; whoever, by
His favour, does comprehend it is never even in sleep subject to any delusion.
Further now, hearken with your best intelligence to the distinction between
Wisdom and Faith, by the hearing of which is induced an imperishable devo-
tion to Rama’s feet.
Attend, my son, to this unutterable utterance, which is in truth incapable of expression though it may be mentally conceived. The soul is a particle of the divinity, immortal, intelligent, pure and naturally blissful. But, Sir, being overcome by Maya, it is caught as it were a parrot or monkey. The enfeebled intellect is bound with a knot, which though imaginary is difficult to untie. Thus the soul becomes worldly; there is no loosing the knot and it knows no happiness. The Vedas and Puranas have declared many remedies; but there is no getting free, the entanglement is rather increased. The interior of the soul is full of the darkness of delusion and it cannot see how the knot can be untied. When God brings about such a complication, escape is problematical.
If by Hari's favour a spirit of sincere piety like a beautiful cow comes and dwells in the heart, the prayers, penance and fasts and all the religious observances and acts of devotion which the Vedas have inculcated as meritorious practices are as it were a green pasture for the cow to graze in. The calf which fills her teats with milk is love; the heel-rope with which she is bound is the spirit of quietism, the milk-bowl faith, and the herdsman who tends her a spotless soul. After drawing off the milk of sound religion, it is set to boil on the fire of continence. Forbearance then cools it with the breath of patience; and perseverance is the rennet that coagulates it into curds. Contentment is the maid who churns it in the bowl of discretion, with self-restraint for the stick and truth and good words for the cord. By such churning is produced the butter of pure, excellent and holy asceticism.
His favour, does comprehend it is never even in sleep subject to any delusion.
Further now, hearken with your best intelligence to the distinction between
Wisdom and Faith, by the hearing of which is induced an imperishable devo-
tion to Rama’s feet.
Attend, my son, to this unutterable utterance, which is in truth incapable of expression though it may be mentally conceived. The soul is a particle of the divinity, immortal, intelligent, pure and naturally blissful. But, Sir, being overcome by Maya, it is caught as it were a parrot or monkey. The enfeebled intellect is bound with a knot, which though imaginary is difficult to untie. Thus the soul becomes worldly; there is no loosing the knot and it knows no happiness. The Vedas and Puranas have declared many remedies; but there is no getting free, the entanglement is rather increased. The interior of the soul is full of the darkness of delusion and it cannot see how the knot can be untied. When God brings about such a complication, escape is problematical.
If by Hari's favour a spirit of sincere piety like a beautiful cow comes and dwells in the heart, the prayers, penance and fasts and all the religious observances and acts of devotion which the Vedas have inculcated as meritorious practices are as it were a green pasture for the cow to graze in. The calf which fills her teats with milk is love; the heel-rope with which she is bound is the spirit of quietism, the milk-bowl faith, and the herdsman who tends her a spotless soul. After drawing off the milk of sound religion, it is set to boil on the fire of continence. Forbearance then cools it with the breath of patience; and perseverance is the rennet that coagulates it into curds. Contentment is the maid who churns it in the bowl of discretion, with self-restraint for the stick and truth and good words for the cord. By such churning is produced the butter of pure, excellent and holy asceticism.
Dohâ 114.
After kindling the flame of meditation and applying actions both good and bad, Intelligence allows the ghi of wisdom to cool, but burns all the scum of selfishness in the fire. Then Intelligence, master of highest wisdom, takes this absolutely pure ghi, and filling with it the lamp of the soul sets it on the stand of equanimity. Then extracting from the cotton the soul's three conditions and the three properties, it works up the clean fibre of the fourth state and fashions it into an excellent candle.
Sorathâ 13.
In this manner is kindled a splendid torch of science, and the gnat-like swarms of vanity and other vices on approaching it are consumed by it.
Chaupâi
The unalterable persuasion of the identification of the soul with God is its pre-eminently brilliant flame, and the happiness that results from this knowledge of self is the light it diffuses, by which it destroys the erroneous distinctions which are born of the world. Delusion and all the other forms of darkness that attend upon tyrant Ignorance are utterly dispersed. Thus Intelligence having procured a light sits in the chamber of the heart and tries to loosen the knot; should He succeed in untying it, the soul obtains its object.
After kindling the flame of meditation and applying actions both good and bad, Intelligence allows the ghi of wisdom to cool, but burns all the scum of selfishness in the fire. Then Intelligence, master of highest wisdom, takes this absolutely pure ghi, and filling with it the lamp of the soul sets it on the stand of equanimity. Then extracting from the cotton the soul's three conditions and the three properties, it works up the clean fibre of the fourth state and fashions it into an excellent candle.
Sorathâ 13.
In this manner is kindled a splendid torch of science, and the gnat-like swarms of vanity and other vices on approaching it are consumed by it.
Chaupâi
The unalterable persuasion of the identification of the soul with God is its pre-eminently brilliant flame, and the happiness that results from this knowledge of self is the light it diffuses, by which it destroys the erroneous distinctions which are born of the world. Delusion and all the other forms of darkness that attend upon tyrant Ignorance are utterly dispersed. Thus Intelligence having procured a light sits in the chamber of the heart and tries to loosen the knot; should He succeed in untying it, the soul obtains its object.
But when Mâyâ, O Garur, sees him loosening the knot, she creates many difficulties and sends forth, Sir, innumerable elves and fairies to excite his concupiscence. In some way or other, by force or by fraud, they get near and try to put out the lamp by a side puff. If Intelligence is altogether wise, he perceives their hostile intent and will not look at them. Should he escape free from this danger, the gods then proceed to attack him. The faculties of sense are so many portals, at each of which a god sits on guard. When they see any sensual air stirring, they at once throw the doors wide open. If the blast penetrates the chamber of the soul, it forthwith extinguishes the lamp of knowledge. When its light is put out, there is no untying the knot, for Intelligence is undone by this blast of sensuality. Neither the senses nor the gods approve of wisdom; they are always inclined to sensual enjoyment. When Intelligence has been thus fooled by the breath of sensuality, who can light the lamp again as before?
Dohâ 115.
Then the soul is again subjected to all the manifold miseries of transmigration. O Garur, Hari's delusive power is a trackless ocean that none can traverse. Wisdom is difficult to describe, difficult to understand, difficult to master, and if by any lucky chance a right judgment be formed still many impediments block the way.
Dohâ 115.
Then the soul is again subjected to all the manifold miseries of transmigration. O Garur, Hari's delusive power is a trackless ocean that none can traverse. Wisdom is difficult to describe, difficult to understand, difficult to master, and if by any lucky chance a right judgment be formed still many impediments block the way.
Chaupâi
The path of wisdom is like the edge of a scymetar; for those who fall on it, Garur, there is no escape. If any traverse the path in spite of its difficulty, they attain to the supreme sphere of beatitude. But this exalted felicity is immensely hard of attainment, as is declared by the saints, the Purânas, the Vedas and all the Scriptures. By the worship of Râma, Sir, salvation comes freely of its own accord. As water cannot stay without some support, however much you may try to make it, in like manner, mark me, Garur, the joy of final salvation cannot be secured without the worship of Hari. The wisest of Hari's worshippers know this, and thinking lightly of the soul's deliverance from the body crave rather for faith. By faith, without any trouble or difficulty, the ignorance that arises from mundane existence is utterly abolished. Eating is for the sake of satiety, but it is the heat of the belly that digests what is eaten; in like manner the worship of Hari gives immediate relief! A man must be a fool indeed who does not delight in it.
Dohâ 116.
Except by the good favour of the worshipped, it is not possible, Garur, for any worshipper to escape from existence; worship then the lotus feet of Râma, knowing this to be the end of all theology. With Raghunâth is the power to make the living dead and the dead alive; blessed are the souls that worship Him.
The path of wisdom is like the edge of a scymetar; for those who fall on it, Garur, there is no escape. If any traverse the path in spite of its difficulty, they attain to the supreme sphere of beatitude. But this exalted felicity is immensely hard of attainment, as is declared by the saints, the Purânas, the Vedas and all the Scriptures. By the worship of Râma, Sir, salvation comes freely of its own accord. As water cannot stay without some support, however much you may try to make it, in like manner, mark me, Garur, the joy of final salvation cannot be secured without the worship of Hari. The wisest of Hari's worshippers know this, and thinking lightly of the soul's deliverance from the body crave rather for faith. By faith, without any trouble or difficulty, the ignorance that arises from mundane existence is utterly abolished. Eating is for the sake of satiety, but it is the heat of the belly that digests what is eaten; in like manner the worship of Hari gives immediate relief! A man must be a fool indeed who does not delight in it.
Dohâ 116.
Except by the good favour of the worshipped, it is not possible, Garur, for any worshipper to escape from existence; worship then the lotus feet of Râma, knowing this to be the end of all theology. With Raghunâth is the power to make the living dead and the dead alive; blessed are the souls that worship Him.
Chaupâî
I have thus stated and expounded the theory of Science; hear now the virtue of the jewel Faith. Faith in Râma is a glorious philosopher's stone; in whose heart soever it dwells, Gurur, there night and day is an infinite splendour, a lamp that never requires to be fed with oil. Delusion and poverty come not near; no blast of covetousness ever extinguishes it. The gloom of overpowering ignorance is dispersed; the swarms of gnats are all destroyed. Neither vile lust nor any other vice approaches the soul in which faith abides. It changes poison to ambrosia, enemies to friends, and without this jewel no one can attain to happiness. Those grievous mental diseases, by the influence of which all living creatures are rendered miserable, have no effect upon him in whose heart is the jewel of Faith; not even in a dream can he feel the slightest atom of pain. They are truly paragons of wisdom in the world who labour persistently to secure this jewel. Though it be revealed on earth, without Râma's grace none can find it. There is an easy device for finding it, but luckless wights go on wrangling. The Vedas and Purânas are the holy mountain, the legends of Râma its many glorious mines; the pious are the discoverers and good counsel is their pick-axe, while wisdom and asceticism, Garur, are their eyes. Any creature who searches with a will can find the jewel, faith; in itself a mine of every blessing. I have in my mind persuasion of this, Sir, that one of Râma's servants is greater than Râma himself. Râma is the sun, the good and pious are the rain-clouds. Hari is the sandal tree and the saints are the winds that diffuse its perfume. Faith in Hari is a delight and the crown of all desire, but it cannot be had without the saints. Any one, Garur, who understands this and communes with the saints will find faith in Râma easy of attainment.
I have thus stated and expounded the theory of Science; hear now the virtue of the jewel Faith. Faith in Râma is a glorious philosopher's stone; in whose heart soever it dwells, Gurur, there night and day is an infinite splendour, a lamp that never requires to be fed with oil. Delusion and poverty come not near; no blast of covetousness ever extinguishes it. The gloom of overpowering ignorance is dispersed; the swarms of gnats are all destroyed. Neither vile lust nor any other vice approaches the soul in which faith abides. It changes poison to ambrosia, enemies to friends, and without this jewel no one can attain to happiness. Those grievous mental diseases, by the influence of which all living creatures are rendered miserable, have no effect upon him in whose heart is the jewel of Faith; not even in a dream can he feel the slightest atom of pain. They are truly paragons of wisdom in the world who labour persistently to secure this jewel. Though it be revealed on earth, without Râma's grace none can find it. There is an easy device for finding it, but luckless wights go on wrangling. The Vedas and Purânas are the holy mountain, the legends of Râma its many glorious mines; the pious are the discoverers and good counsel is their pick-axe, while wisdom and asceticism, Garur, are their eyes. Any creature who searches with a will can find the jewel, faith; in itself a mine of every blessing. I have in my mind persuasion of this, Sir, that one of Râma's servants is greater than Râma himself. Râma is the sun, the good and pious are the rain-clouds. Hari is the sandal tree and the saints are the winds that diffuse its perfume. Faith in Hari is a delight and the crown of all desire, but it cannot be had without the saints. Any one, Garur, who understands this and communes with the saints will find faith in Râma easy of attainment.
Dohâ 117.
The Supreme Spirit is the ocean, wisdom is mount Mandara and the saints are the gods, while the sacred legends are the nectar which they churn out having faith for its sweetness. Again, self-control is the shield, and wisdom the sword, with which faith in Hari slays His enemies, Pride, Greed and Delusion, and wins the victory; take thought, O king of the birds, and see if it be not so.
Chaupâî
Garur asked further in loving tones: “Since, my lord, you are pleased to be gracious to me, acknowledge me as your disciple and resolve me these
The human form is the most excellent of all, and the desire of every living creature, whether moving or motionless. It is the ladder that connects hell and heaven and final emancipation and is the bestower of the blessings of wisdom, continence and faith. Men who have attained to this form and yet do not worship Hari show themselves, in their infatuation for the world, greater fools than any fool living, clutching at bits of glass while they throw away the philosopher’s stone which they had in their hands. There is no pain in the world so great as poverty and no pleasure like that which results from communion with the saints.
It is an essential characteristic of the good, Garur, to be charitable to others, in thought, word and deed. The good take pains to help their neighbours, but wicked wretches to trouble them. The good in their compassionateness resemble the birch tree, and constantly submit to the greatest distress in order to benefit others. The wicked, like the hemp, have their skin flayed off and perish in agony, merely to supply cords to bind people. Observe, Garur; the wicked do mischief, even when they have no object of their own to gain, like a serpent or a rat. They would kill themselves to ruin another’s prosperity, like the hail which dissolves after destroying the crops. The rising of the wicked is as much a cause of calamity to the world as that of the infamous planet Ketu is known to be. The rise of the good is ever productive of happiness, as when the moon rejoices the world by scattering the darkness.
The Supreme Spirit is the ocean, wisdom is mount Mandara and the saints are the gods, while the sacred legends are the nectar which they churn out having faith for its sweetness. Again, self-control is the shield, and wisdom the sword, with which faith in Hari slays His enemies, Pride, Greed and Delusion, and wins the victory; take thought, O king of the birds, and see if it be not so.
Chaupâî
Garur asked further in loving tones: “Since, my lord, you are pleased to be gracious to me, acknowledge me as your disciple and resolve me these
The human form is the most excellent of all, and the desire of every living creature, whether moving or motionless. It is the ladder that connects hell and heaven and final emancipation and is the bestower of the blessings of wisdom, continence and faith. Men who have attained to this form and yet do not worship Hari show themselves, in their infatuation for the world, greater fools than any fool living, clutching at bits of glass while they throw away the philosopher’s stone which they had in their hands. There is no pain in the world so great as poverty and no pleasure like that which results from communion with the saints.
It is an essential characteristic of the good, Garur, to be charitable to others, in thought, word and deed. The good take pains to help their neighbours, but wicked wretches to trouble them. The good in their compassionateness resemble the birch tree, and constantly submit to the greatest distress in order to benefit others. The wicked, like the hemp, have their skin flayed off and perish in agony, merely to supply cords to bind people. Observe, Garur; the wicked do mischief, even when they have no object of their own to gain, like a serpent or a rat. They would kill themselves to ruin another’s prosperity, like the hail which dissolves after destroying the crops. The rising of the wicked is as much a cause of calamity to the world as that of the infamous planet Ketu is known to be. The rise of the good is ever productive of happiness, as when the moon rejoices the world by scattering the darkness.
The highest religious merit as declared in the Scriptures is to do no harm to any creature; and there is no sin so heinous as the abuse of another. He who abuses Hari or his Guru becomes a frog and is born a thousand times in that form. He who abuses a Brahman, after suffering in many Hells, will be born into the world in the form of a crow. They who have the presumption to abuse the gods or the Scriptures will fall into the hell called Kaurava. They who delight to abuse the saints will be changed into owls, as loving the night of error and hating the sun of knowledge. The fools who abuse every one will be born again as bats.
Hearken now, my son, to the diseases of the soul from which all people suffer pain. Delusion is the root of all ailments and from these again spring many pains. The flatulence of lust, the phlegm of insatiable greed, and the bile of passion constantly inflame the breast, and when these three combine, Sir, there results a miserable paralysis of the whole system. Who can tell the names of all the diseases represented by the various obstinate sensual cravings? Such are the leprosy of selfishness, the itch of envy, the rheumatic throbs of joy and sorrow, the consumption that burns at the sight of another’s prosperity, the horrible open sore of a malignant spirit, the excruciating gout of egoism, the sciatica of heresy, hypocrisy, vanity and pride, the terrible leprosy of greed, the violent tertian ague of the three kinds of covetousness, the two fevers of jealousy and indiscrimination; but why continue the interminable list of diseases?
Hearken now, my son, to the diseases of the soul from which all people suffer pain. Delusion is the root of all ailments and from these again spring many pains. The flatulence of lust, the phlegm of insatiable greed, and the bile of passion constantly inflame the breast, and when these three combine, Sir, there results a miserable paralysis of the whole system. Who can tell the names of all the diseases represented by the various obstinate sensual cravings? Such are the leprosy of selfishness, the itch of envy, the rheumatic throbs of joy and sorrow, the consumption that burns at the sight of another’s prosperity, the horrible open sore of a malignant spirit, the excruciating gout of egoism, the sciatica of heresy, hypocrisy, vanity and pride, the terrible leprosy of greed, the violent tertian ague of the three kinds of covetousness, the two fevers of jealousy and indiscrimination; but why continue the interminable list of diseases?
A man dies even of one disease; but these incurable diseases which constantly harass the soul are many in number, how then can it find rest? Pious and religious observances, penance, meditation, sacrifice, prayer and alms-giving are so many different remedies; but the disease, Garur, does not abate.
Thus every creature in the world is diseased, distracted alternately by sorrow and joy, by fear and love. I have mentioned only some of the diseases of the soul; they touch every one, but few only detect them. On detection the wretches diminish somewhat, but these tormentors of the faithful are not completely destroyed. They spring up even in the soul of a saint, if fed on the unwholesome diet of materialism, how much more in that of an ordinary man? By the grace of Rama every disease is extirpated, if the treatment is conducted in the following manner, with a holy teacher for physician, faith for a prescrip-
As he pondered on Râma's manifold perfections, the all-wise Bhusundi was yet more and more enraptured. He, whose greatness the Scriptures have declared to be unutterable, whose might and majesty and dominion are unbounded, whose feet are adored by Siva and Brahma, even he, Raghu-râi, has in his infinite compassion shown favour to me. Never have I seen or heard of such benignity; to whom, O Garur, can I compare Râma? Miracle-working saints, deified anchorites, inspired bards and rigid ascetics, spiritualists, doctors, self-mortified divines and the wisest and most religious of philosophers, can none of them escape but by serving my lord; again and again and yet again I bow myself before Râma. I worship the Immortal, with whom all who take refuge are sanctified, though even guiltier than I.
Thus every creature in the world is diseased, distracted alternately by sorrow and joy, by fear and love. I have mentioned only some of the diseases of the soul; they touch every one, but few only detect them. On detection the wretches diminish somewhat, but these tormentors of the faithful are not completely destroyed. They spring up even in the soul of a saint, if fed on the unwholesome diet of materialism, how much more in that of an ordinary man? By the grace of Rama every disease is extirpated, if the treatment is conducted in the following manner, with a holy teacher for physician, faith for a prescrip-
As he pondered on Râma's manifold perfections, the all-wise Bhusundi was yet more and more enraptured. He, whose greatness the Scriptures have declared to be unutterable, whose might and majesty and dominion are unbounded, whose feet are adored by Siva and Brahma, even he, Raghu-râi, has in his infinite compassion shown favour to me. Never have I seen or heard of such benignity; to whom, O Garur, can I compare Râma? Miracle-working saints, deified anchorites, inspired bards and rigid ascetics, spiritualists, doctors, self-mortified divines and the wisest and most religious of philosophers, can none of them escape but by serving my lord; again and again and yet again I bow myself before Râma. I worship the Immortal, with whom all who take refuge are sanctified, though even guiltier than I.
Doha 121.
He whose name is an elixir of life, the healer of every kind of trouble, may he in his mercy remain ever gracious both to me and to thee.” Hearing Bhusundi's words and perceiving his admirable devotion to Râma's feet, Garur replied in loving tones and with every doubt at an end:
By your discourse I have attained my end, now that I have learnt the delectable doctrine of faith in Râma. My love to his feet increases ever more and more and the trouble created by Mâyâ is clean gone. You have been my raft in the sea of delusion and have bestowed on me, my lord, the most exquisite delight. I can in no way requite you; but again and again I prostrate myself at your feet. Full to overflowing with love for Râma you are so blessed, Sire, that none can equal you. Saints, trees, rivers, mountains and the earth, all operate for the good of others. The heart of the saints is like butter; so the poets say, but they say not well; for butter melts when itself is tried by the fire, but the saints are so good that they melt at others' trials. Now has my life become worth living, for by Your favour my doubts have disappeared. Regard me ever as your servant.” Again and again, O Umâ, thus spake the noblest of birds.
He whose name is an elixir of life, the healer of every kind of trouble, may he in his mercy remain ever gracious both to me and to thee.” Hearing Bhusundi's words and perceiving his admirable devotion to Râma's feet, Garur replied in loving tones and with every doubt at an end:
By your discourse I have attained my end, now that I have learnt the delectable doctrine of faith in Râma. My love to his feet increases ever more and more and the trouble created by Mâyâ is clean gone. You have been my raft in the sea of delusion and have bestowed on me, my lord, the most exquisite delight. I can in no way requite you; but again and again I prostrate myself at your feet. Full to overflowing with love for Râma you are so blessed, Sire, that none can equal you. Saints, trees, rivers, mountains and the earth, all operate for the good of others. The heart of the saints is like butter; so the poets say, but they say not well; for butter melts when itself is tried by the fire, but the saints are so good that they melt at others' trials. Now has my life become worth living, for by Your favour my doubts have disappeared. Regard me ever as your servant.” Again and again, O Umâ, thus spake the noblest of birds.
Doha 122.
After affectionately bowing his head at his feet, Garur proceeded to Vaikunth with Râma's image impressed upon his heart. O Girijâ, there is no blessing like that of communion with the saints; it is attainable only by Hari's grace; so the Vedas and Purânas declare.
Chaupâi.
I have now finished the all-holy history, by the hearing of which the bonds of existence are loosened, a very tree of Paradise abounding in mercies for all who approach it and stimulating a devotion to Râma's lotus feet. Sins engendered of thought, word and deed are all absolved in those who listen attentively to this legend. Pilgrimages to shrines, recourse to all the means of grace, meditation, self-control, perfection in wisdom, works of religious merit, devotional practices, fasting and almsgiving, continence, temperance, prayer, penance and manifold sacrifices, tender-heartedness to all living creatures, ministering to Brâhmans and Gurus, learning, morality and exalted intelligence, in short all the forms of discipline, which the Vedas have recommended, have but one aim, Bhavâni, viz., devotion to Râma. To such devotion—as the Scriptures describe it—scarce any has attained and then only by Râma's favour.
Doha 123.
But though the patriarchs found it scarce attainable, any one can now easily acquire it, by the repeated hearing of this history, if only he believe.
Chaupâi.
He is all-wise, he is an accomplished scholar, he is renowned throughout the world for learning and beneficence, he is truly pious and his kinsfolk's saviour, whose soul is enamoured of Râma's feet. He is perfect in morality and supremely intelligent, he has a thorough understanding of scriptural doctrine, he is an inspired bard and a man of fixed purpose, who without hypocrisy worships Raghu-bîr. Blessed is the land where the Ganges flows; blessed is the wife who is faithful to her husband; blessed is the king who governs justly; blessed is the Brâhman who swerves not from his duty; blessed is the wealth which is used to the best advantage; blessed is the creed which most conduces to works of piety; blessed is the hour which brings communion with the saints; blessed is the life which is staunch in devotion to the twice-born.
After affectionately bowing his head at his feet, Garur proceeded to Vaikunth with Râma's image impressed upon his heart. O Girijâ, there is no blessing like that of communion with the saints; it is attainable only by Hari's grace; so the Vedas and Purânas declare.
Chaupâi.
I have now finished the all-holy history, by the hearing of which the bonds of existence are loosened, a very tree of Paradise abounding in mercies for all who approach it and stimulating a devotion to Râma's lotus feet. Sins engendered of thought, word and deed are all absolved in those who listen attentively to this legend. Pilgrimages to shrines, recourse to all the means of grace, meditation, self-control, perfection in wisdom, works of religious merit, devotional practices, fasting and almsgiving, continence, temperance, prayer, penance and manifold sacrifices, tender-heartedness to all living creatures, ministering to Brâhmans and Gurus, learning, morality and exalted intelligence, in short all the forms of discipline, which the Vedas have recommended, have but one aim, Bhavâni, viz., devotion to Râma. To such devotion—as the Scriptures describe it—scarce any has attained and then only by Râma's favour.
Doha 123.
But though the patriarchs found it scarce attainable, any one can now easily acquire it, by the repeated hearing of this history, if only he believe.
Chaupâi.
He is all-wise, he is an accomplished scholar, he is renowned throughout the world for learning and beneficence, he is truly pious and his kinsfolk's saviour, whose soul is enamoured of Râma's feet. He is perfect in morality and supremely intelligent, he has a thorough understanding of scriptural doctrine, he is an inspired bard and a man of fixed purpose, who without hypocrisy worships Raghu-bîr. Blessed is the land where the Ganges flows; blessed is the wife who is faithful to her husband; blessed is the king who governs justly; blessed is the Brâhman who swerves not from his duty; blessed is the wealth which is used to the best advantage; blessed is the creed which most conduces to works of piety; blessed is the hour which brings communion with the saints; blessed is the life which is staunch in devotion to the twice-born.
Doha 124.
Blessed is the family, yea, mark me, Umâ—worthy of veneration throughout the world and truly holy, in which is born a humble worshipper of the divine Raghu-bîr.
Chaupâi
Though at first I kept it secret, I have now to the best of my ability told you the whole story. I saw the extreme devotion of your soul, and it is for this reason that I have declared to you Râma's history. It is not to be repeated to any perverse wretch, who will not give his mind to understand the tale of Hari's sportive manifestations, nor to any covetous, choleric or sensual person, who worships not the Lord of all animate and inanimate creation. Neither must it ever be told to a persecutor of the Brâhmans, even should he be as great a king as Indra. They are fit for instruction in Râma's history, who dearly love the communion of the saints, who have a great affection for the feet of their Guru and the precepts of morality and are submissive to the Brâhmans: these are fit recipients. But he will derive a special delight from it, who loves Râma as he loves his own life.
Blessed is the family, yea, mark me, Umâ—worthy of veneration throughout the world and truly holy, in which is born a humble worshipper of the divine Raghu-bîr.
Chaupâi
Though at first I kept it secret, I have now to the best of my ability told you the whole story. I saw the extreme devotion of your soul, and it is for this reason that I have declared to you Râma's history. It is not to be repeated to any perverse wretch, who will not give his mind to understand the tale of Hari's sportive manifestations, nor to any covetous, choleric or sensual person, who worships not the Lord of all animate and inanimate creation. Neither must it ever be told to a persecutor of the Brâhmans, even should he be as great a king as Indra. They are fit for instruction in Râma's history, who dearly love the communion of the saints, who have a great affection for the feet of their Guru and the precepts of morality and are submissive to the Brâhmans: these are fit recipients. But he will derive a special delight from it, who loves Râma as he loves his own life.