How can these clowns understand Raghu-pati, addicted as they are to lust, choler, pride and greed, absorbed in domestic affairs, pictures of misery, at the bottom of a well of darkness. The unembodied phase of the Godhead is easy to understand, but who can comprehend its incarnation? The soul of a saint is bewildered on hearing of all his actions, both natural and supernatural.
Hearken, Garur; I will tell you to the best of my ability an agreeable story, in illustration of Râma’s power; declaring to you in full all the particulars of a delusion which befell myself. You, Sire, are a vessel of Râma’s grace and cherish a special affection for Hari’s actions and are moreover my greatest benefactor; I will therefore conceal nothing from you in this exposition of a great and excellent mystery. Hearken; Râma’s natural disposition is such that he never tolerates pride in his servants. Pride has its root in worldliness and is the cause of many pains and every kind of vexation. Therefore the All-merciful
does away with the greatness of His affection for his servants: in the same way, Sire, as when a child has a boil on its body, its mother with seeming cruelty cuts it open.
Dohâ 74.
As first the poor child cries with the pain, but the mother pays no attention to it, her object being to cure the disease. In like manner Raghupati cures His servants of pride, doing it all for their good. Ah, Tulsidas, who would not forswear error and worship such a lord as this?
Hearken, Garur; I will tell you to the best of my ability an agreeable story, in illustration of Râma’s power; declaring to you in full all the particulars of a delusion which befell myself. You, Sire, are a vessel of Râma’s grace and cherish a special affection for Hari’s actions and are moreover my greatest benefactor; I will therefore conceal nothing from you in this exposition of a great and excellent mystery. Hearken; Râma’s natural disposition is such that he never tolerates pride in his servants. Pride has its root in worldliness and is the cause of many pains and every kind of vexation. Therefore the All-merciful
does away with the greatness of His affection for his servants: in the same way, Sire, as when a child has a boil on its body, its mother with seeming cruelty cuts it open.
Dohâ 74.
As first the poor child cries with the pain, but the mother pays no attention to it, her object being to cure the disease. In like manner Raghupati cures His servants of pride, doing it all for their good. Ah, Tulsidas, who would not forswear error and worship such a lord as this?
Chaupâî
I will now tell you the story, Garur, of Rama's grace and my own stupidity; listen attentively. Whenever Rama assumes human form and goes through his series of mimic actions in the behoof of his votaries, I always betake myself to Avadh and delight to watch his boyish doings. I go and attend the rejoicings at his birth and am glad to stay for five years. The child Rama is my patron divinity, beautiful in form as a myriad Loves. Ever gazing on the face of my own lord, O Garur, I give my eyes a treat indeed, and being in the trivial shape of a crow I keep close to Hari and observe all His child-like sports.
Dohâ 75.
Whenever He rambles in play, I flutter about close at hand, and for my food I pick up the crumbs in the court-yard that fall from his table. One day Raghubir played a very quaint frolic. At the remembrance of His lord's playfulness, every hair on his body stood erect with rapture.
Chaupâî
Bhusundi continued: “Hearken, king of the birds, to the mystery of Rama's actions, which are ever the delight of His servants. The king's palace was exquisitely beautiful; of gold studded with precious stones of every kind. The pleasantness of the court-yard, where the four brothers were always playing, surpasses description. Here Rama roamed about, to the delight of His mother, diverting himself with childish amusements; His tender frame dark of hue as a sapphire, with the beauty of unnumbered Loves in every limb; His soft rosy feet like lotus buds, with lustrous nails that outshone the brightness of the moon, decorated with the four-fold stamp of the thunderbolt, the lotus, the elephant-goad and the flag, and circled with pretty bangles that made sweet music. Melodious, too, the pretty belt about his waist fashioned of gold and bossed with jewels.
I will now tell you the story, Garur, of Rama's grace and my own stupidity; listen attentively. Whenever Rama assumes human form and goes through his series of mimic actions in the behoof of his votaries, I always betake myself to Avadh and delight to watch his boyish doings. I go and attend the rejoicings at his birth and am glad to stay for five years. The child Rama is my patron divinity, beautiful in form as a myriad Loves. Ever gazing on the face of my own lord, O Garur, I give my eyes a treat indeed, and being in the trivial shape of a crow I keep close to Hari and observe all His child-like sports.
Dohâ 75.
Whenever He rambles in play, I flutter about close at hand, and for my food I pick up the crumbs in the court-yard that fall from his table. One day Raghubir played a very quaint frolic. At the remembrance of His lord's playfulness, every hair on his body stood erect with rapture.
Chaupâî
Bhusundi continued: “Hearken, king of the birds, to the mystery of Rama's actions, which are ever the delight of His servants. The king's palace was exquisitely beautiful; of gold studded with precious stones of every kind. The pleasantness of the court-yard, where the four brothers were always playing, surpasses description. Here Rama roamed about, to the delight of His mother, diverting himself with childish amusements; His tender frame dark of hue as a sapphire, with the beauty of unnumbered Loves in every limb; His soft rosy feet like lotus buds, with lustrous nails that outshone the brightness of the moon, decorated with the four-fold stamp of the thunderbolt, the lotus, the elephant-goad and the flag, and circled with pretty bangles that made sweet music. Melodious, too, the pretty belt about his waist fashioned of gold and bossed with jewels.
Dohâ 76.
With a belly creased in the three lines of beauty, a navel shapely and deep, and a broad chest gleaming with all the ornaments that befit a child's attire;
Chaupâî
with roseate hands and lovely nails; with long and richly braceleted arms and the shoulders of a young lion; with dimpled neck and rounded chin and face the perfection of beauty; with lisping speech and ruddy lips and two dear little pearly teeth above and below; with chubby cheeks and a darling nose and a smile as winsome as that of the moon; with lotus eyes that loose earth's ties and forehead gleaming with the mark of yellow pigment; with arched eyebrows and pretty ears, with curly hair black and beautiful; with a thin yellow jacket to set off his body, he fascinated me with his merry glance, as he sported in all his loveliness in the king's courts, dancing at the sight of his own shadow and having all sorts of antics with me, which I blush to tell. When he laughingly ran to catch me, I flew away; then he showed me a piece of cake.
Dohâ 77.
I came near and the Lord laughed. I flew away again and He fell a-crying. I approached to lay hold of His feet, and he ran off, again and again turning round to look at me. Seeing Him play like an ordinary child, I was overcome by bewilderment. Can these be the actions of the Lord, who is the totality of intelligence and bliss?
With a belly creased in the three lines of beauty, a navel shapely and deep, and a broad chest gleaming with all the ornaments that befit a child's attire;
Chaupâî
with roseate hands and lovely nails; with long and richly braceleted arms and the shoulders of a young lion; with dimpled neck and rounded chin and face the perfection of beauty; with lisping speech and ruddy lips and two dear little pearly teeth above and below; with chubby cheeks and a darling nose and a smile as winsome as that of the moon; with lotus eyes that loose earth's ties and forehead gleaming with the mark of yellow pigment; with arched eyebrows and pretty ears, with curly hair black and beautiful; with a thin yellow jacket to set off his body, he fascinated me with his merry glance, as he sported in all his loveliness in the king's courts, dancing at the sight of his own shadow and having all sorts of antics with me, which I blush to tell. When he laughingly ran to catch me, I flew away; then he showed me a piece of cake.
Dohâ 77.
I came near and the Lord laughed. I flew away again and He fell a-crying. I approached to lay hold of His feet, and he ran off, again and again turning round to look at me. Seeing Him play like an ordinary child, I was overcome by bewilderment. Can these be the actions of the Lord, who is the totality of intelligence and bliss?
Chaupâî
This was what came into my mind, Garur, for Rama had sent forth his delusive power to entangle me. But this delusion was in no way harmful to me. I was not so affected by it as other creatures. A special cause, my lord was here at work, which I wish you, Garur, to observe attentively. Rama alone is absolute intelligence; every creature, animate or inanimate, is subject to Maya. If all had the same perfect intelligence, tell me what would be the difference between God and His creatures. The creature in his pride is subjected to Maya. Maya with all its phenomena is subject to God. The creature is dependent on others, the Deity is self-dependent; the creature is manifold, Rama is one. Though the distinctions made by Maya are false, without Hari's help they cannot be dispersed, whatever you may do.
Dohâ 78.
The wisest of men, who hopes for salvation without prayer to Rama is like a beast without tail and horns. Though sixteen full moons were to rise and all the starry host and the forests on every mountain were set on fire, night would not yield except to the sun.
In like manner, Garur, without prayer to Hari the troubles incident to existence cannot be dispersed. Ignorance has no power over a servant of Hari's; knowledge emanating from the Lord pervades his whole being. Therefore, O best of birds, there is no destruction for a believer: His faith as of a servant in his master is ever growing. Rama smiled to see me reel in error and hear what a strange course he adopted. The secret of this diversion neither His brother nor his father or mother ever knew. As he crawled on his hands and knees in a hurry to catch me—with His body so dark of hue and His rosy hands and feet—I took to flight, Garur, and He stretched out His arms to lay hold of me. High as I flew into the air, I still saw His arms as close to me as ever.
This was what came into my mind, Garur, for Rama had sent forth his delusive power to entangle me. But this delusion was in no way harmful to me. I was not so affected by it as other creatures. A special cause, my lord was here at work, which I wish you, Garur, to observe attentively. Rama alone is absolute intelligence; every creature, animate or inanimate, is subject to Maya. If all had the same perfect intelligence, tell me what would be the difference between God and His creatures. The creature in his pride is subjected to Maya. Maya with all its phenomena is subject to God. The creature is dependent on others, the Deity is self-dependent; the creature is manifold, Rama is one. Though the distinctions made by Maya are false, without Hari's help they cannot be dispersed, whatever you may do.
Dohâ 78.
The wisest of men, who hopes for salvation without prayer to Rama is like a beast without tail and horns. Though sixteen full moons were to rise and all the starry host and the forests on every mountain were set on fire, night would not yield except to the sun.
In like manner, Garur, without prayer to Hari the troubles incident to existence cannot be dispersed. Ignorance has no power over a servant of Hari's; knowledge emanating from the Lord pervades his whole being. Therefore, O best of birds, there is no destruction for a believer: His faith as of a servant in his master is ever growing. Rama smiled to see me reel in error and hear what a strange course he adopted. The secret of this diversion neither His brother nor his father or mother ever knew. As he crawled on his hands and knees in a hurry to catch me—with His body so dark of hue and His rosy hands and feet—I took to flight, Garur, and He stretched out His arms to lay hold of me. High as I flew into the air, I still saw His arms as close to me as ever.
Dohâ 79
I mounted even to Brahma's sphere, but when I looked back in my flight, two fingers' breadth, Sir, was all the distance between me and Rama's arms. I cleft the seven folds of the universe and mounted to the utmost height that I could reach, but still I saw the Lord's arms; then was I dumbfounded.
In my terror I closed my eyes, and when I opened them again I found myself at Ayodhya. Rama looked at me with a smile, and as he laughed I jumped down his throat. In his belly (hearken, king of the birds) I saw multitudinous universes, with many strange worlds, each more wonderful than the other; with myriads of Brahmas and Sivas; stars and suns and moons innumerable; innumerable Lokpals and images of Death and Time; innumerable mountains and vast plains of earth; seas, lakes, rivers and forests without end, and all the complex machinery of creation; with gods, sages, saints, serpents and kinnars and the four classes of living things, both moving and motionless.
Dohâ 80
Such as eye has not seen, nor ear heard, nor has entered into man's mind to conceive, were all the marvels that I saw; how is it possible to describe them? In each universe I stayed a hundred years and in this manner made the round of all the multitudinous globes.
I mounted even to Brahma's sphere, but when I looked back in my flight, two fingers' breadth, Sir, was all the distance between me and Rama's arms. I cleft the seven folds of the universe and mounted to the utmost height that I could reach, but still I saw the Lord's arms; then was I dumbfounded.
In my terror I closed my eyes, and when I opened them again I found myself at Ayodhya. Rama looked at me with a smile, and as he laughed I jumped down his throat. In his belly (hearken, king of the birds) I saw multitudinous universes, with many strange worlds, each more wonderful than the other; with myriads of Brahmas and Sivas; stars and suns and moons innumerable; innumerable Lokpals and images of Death and Time; innumerable mountains and vast plains of earth; seas, lakes, rivers and forests without end, and all the complex machinery of creation; with gods, sages, saints, serpents and kinnars and the four classes of living things, both moving and motionless.
Dohâ 80
Such as eye has not seen, nor ear heard, nor has entered into man's mind to conceive, were all the marvels that I saw; how is it possible to describe them? In each universe I stayed a hundred years and in this manner made the round of all the multitudinous globes.
Each world had its own separate Creator, its own Vishnu, Siva, and Manu and its own Regents of the spheres; with men, Gandharvas, imps and evil spirits, kinnars and demons, cattle, birds and serpents, all the tribes of gods and giants, and every living creature, but differing in form; with lands, rivers, seas, lakes and mountains, and the whole mechanism of creation also quite distinct. Each mundane egg had its own peculiar aspect and in all its manifold details was wonderful to behold. In each world was a separate city of Avadh with its own Sarja, its own men and women, with Dasarath and Kausalya and the other queens, and Bharat and his brothers, each in their proper form. Each sphere had its own incarnate Rama with all his child-like sports for me to see.
Dohâ 81
O Garur, I saw every part of the pageant separately repeated, but in my round of the innumerable worlds I saw no other Lord Rama. The same child-like ways, the same beauty, the same gracious Raghu-bir were what I saw in each successive world that I visited, driven on by the blast of delusion.
Imagine a hundred cycles to have been spent in my wanderings through the different spheres. At last after all my travels I came to my own hermitage and there I stayed some little time. When I heard of my lord's birth at Avadh, I started up in an overwhelming ecstasy of devotion and went and witnessed the rejoicings at His nativity as I have already described to you. In Rama's belly I saw many worlds, but what I saw is past all telling. Then again I saw the all-wise Rama, the Lord of Maya, the merciful God, and much I questioned within myself, for my understanding was obscured by the mists of delusion. In two hours I saw everything; I was a-weary and my soul was bewildered entirely.
Dohâ 81
O Garur, I saw every part of the pageant separately repeated, but in my round of the innumerable worlds I saw no other Lord Rama. The same child-like ways, the same beauty, the same gracious Raghu-bir were what I saw in each successive world that I visited, driven on by the blast of delusion.
Imagine a hundred cycles to have been spent in my wanderings through the different spheres. At last after all my travels I came to my own hermitage and there I stayed some little time. When I heard of my lord's birth at Avadh, I started up in an overwhelming ecstasy of devotion and went and witnessed the rejoicings at His nativity as I have already described to you. In Rama's belly I saw many worlds, but what I saw is past all telling. Then again I saw the all-wise Rama, the Lord of Maya, the merciful God, and much I questioned within myself, for my understanding was obscured by the mists of delusion. In two hours I saw everything; I was a-weary and my soul was bewildered entirely.
Dohâ 82
Seeing my distress, the all-merciful Raghu-bir laughed, and as he laughed I issued from his mouth; hearken, O firm of faith. Rama again began his childish pranks with me. I reasoned with myself in every way I could; but my mind had no peace.
Seeing this miracle and weighing its transcendency I lost my senses. I fell to the ground and no word came to my mouth, but “Save me, save me, O Saviour of all distressed believers.” When the Lord saw my agony of devotion,
The Lord at once checked the influence of His delusive power. The Lord placed his lotus hands upon my head and—ever merciful to the poor—healed me of all my pain. Râma, the gracious benefactor of His servants, thus dispelled my infatuation. As I reflected on His mighty power, there first arose in my heart a great transport of delight; and seeing His loving-kindness to His worshippers my bosom heaved with an unutterable love. With streaming eyes and quivering frame and hands clasped in prayer, I again and again made humble petition.
Dohâ 83
Hearing my loving words and seeing me to be his own devoted servant, he made me this gracious, profound and tender speech: “Kâka-bhusundi, ask of me a boon, for know that I am highly pleased with you; be it the supernatural powers of the saints, or fabulous wealth, or deliverance from further transmigration, the sum of all bliss;
Seeing my distress, the all-merciful Raghu-bir laughed, and as he laughed I issued from his mouth; hearken, O firm of faith. Rama again began his childish pranks with me. I reasoned with myself in every way I could; but my mind had no peace.
Seeing this miracle and weighing its transcendency I lost my senses. I fell to the ground and no word came to my mouth, but “Save me, save me, O Saviour of all distressed believers.” When the Lord saw my agony of devotion,
The Lord at once checked the influence of His delusive power. The Lord placed his lotus hands upon my head and—ever merciful to the poor—healed me of all my pain. Râma, the gracious benefactor of His servants, thus dispelled my infatuation. As I reflected on His mighty power, there first arose in my heart a great transport of delight; and seeing His loving-kindness to His worshippers my bosom heaved with an unutterable love. With streaming eyes and quivering frame and hands clasped in prayer, I again and again made humble petition.
Dohâ 83
Hearing my loving words and seeing me to be his own devoted servant, he made me this gracious, profound and tender speech: “Kâka-bhusundi, ask of me a boon, for know that I am highly pleased with you; be it the supernatural powers of the saints, or fabulous wealth, or deliverance from further transmigration, the sum of all bliss;
or knowledge and wisdom, self-restraint and philosophy, qualities which, as all the world knows, scarce the gods can attain unto. To-day I will grant you anything; doubt not, but ask whatever your soul desires.” On hearing the Lord’s words I was greatly moved and began to reason thus within myself: “The Lord, it is true, has promised to give me every blessing, but has not said He would give me faith. Without faith what are any virtues or blessings? Like any quantity of condiments without salt. Of what avail is any good without prayer?” Having thus considered, O Garura, I made reply: “If it be your good pleasure, my Lord, to grant me a boon and if you wish to do me a favour and kindness, I will ask the boon, sure, which my soul desires: you are generous and know the secrets of the heart.
Dohâ 84
A steadfast and sincere faith, such as the Vedas and Purânas describe, such as the greatest ascetics and saints search after, but few only find and that by the Lord’s grace: O my Lord Râma, tree of Paradise to the pious, friend of the suppliant, all-merciful, all-blessed, of Your clemency grant me this faith.
“So be it,” said the prince of the house of Raghu and then continued in these most gracious words: “Hearken, O crow; you are very sagacious, and therefore no wonder that you ask this boon. You crave faith, the source of every blessing; there is none in the world so highly favoured as you; for the saints cannot grasp it after all their labours, though they consume their whole body in the fire of prayer and meditation. I am pleased to see your sagacity; your prayer for faith is most agreeable to me. Hearken, now, O bird, to the favours I bestow upon you; every good quality shall dwell in your bosom; faith, knowledge, divine wisdom, self-governance, the practice of mystic abstraction and all the secrets of esoteric love. You shall understand the mysteries of every science and with My favour shall need no other help.
Dohâ 84
A steadfast and sincere faith, such as the Vedas and Purânas describe, such as the greatest ascetics and saints search after, but few only find and that by the Lord’s grace: O my Lord Râma, tree of Paradise to the pious, friend of the suppliant, all-merciful, all-blessed, of Your clemency grant me this faith.
“So be it,” said the prince of the house of Raghu and then continued in these most gracious words: “Hearken, O crow; you are very sagacious, and therefore no wonder that you ask this boon. You crave faith, the source of every blessing; there is none in the world so highly favoured as you; for the saints cannot grasp it after all their labours, though they consume their whole body in the fire of prayer and meditation. I am pleased to see your sagacity; your prayer for faith is most agreeable to me. Hearken, now, O bird, to the favours I bestow upon you; every good quality shall dwell in your bosom; faith, knowledge, divine wisdom, self-governance, the practice of mystic abstraction and all the secrets of esoteric love. You shall understand the mysteries of every science and with My favour shall need no other help.
Dohâ 85
None of the errors that arise from Mayâ shall henceforth affect you; You know me to be the Supreme Spirit, without birth or beginning, the immaterial root of all matter. Remember, O crow, that every believer is dear to me; hearken to My words and in thought, word and deed maintain an unalterable devotion to my feet.
Attend now to this most holy exposition of mine, which is both simple and true and is implied in the Vedas and other Scriptures. I will reveal to you my own peculiar doctrine: apply your mind to listen and worship Me only, abjuring all others. The world is the product of my delusive power, with all its varieties of life, both moving and motionless. I love them all, for all are my creatures; but man is the creature that delights me most. Of men, Brâhmans; of Brâhmans, those who study the Vedas; of these, such as follow the precepts of the sacred texts; of these again celibates are my favourites and yet more the wise; of the wise I love best the spiritually wise, and of these the best beloved of all are my own servants, who come to me and have no other hope. Again and again I tell you of a truth there are none so dear to me as My own disciples. If Brahma himself had no faith in Me, he would be no dearer to me than any other creature; while the meanest creature that breathes, if possessed of faith, is as dear to Me as my own soul; this is my doctrine.
None of the errors that arise from Mayâ shall henceforth affect you; You know me to be the Supreme Spirit, without birth or beginning, the immaterial root of all matter. Remember, O crow, that every believer is dear to me; hearken to My words and in thought, word and deed maintain an unalterable devotion to my feet.
Attend now to this most holy exposition of mine, which is both simple and true and is implied in the Vedas and other Scriptures. I will reveal to you my own peculiar doctrine: apply your mind to listen and worship Me only, abjuring all others. The world is the product of my delusive power, with all its varieties of life, both moving and motionless. I love them all, for all are my creatures; but man is the creature that delights me most. Of men, Brâhmans; of Brâhmans, those who study the Vedas; of these, such as follow the precepts of the sacred texts; of these again celibates are my favourites and yet more the wise; of the wise I love best the spiritually wise, and of these the best beloved of all are my own servants, who come to me and have no other hope. Again and again I tell you of a truth there are none so dear to me as My own disciples. If Brahma himself had no faith in Me, he would be no dearer to me than any other creature; while the meanest creature that breathes, if possessed of faith, is as dear to Me as my own soul; this is my doctrine.
Dohâ 86
Tell me how is it possible that a pure, well-disposed and intelligent servant should not be held dear? Hearken, O crow, with attention to the principle laid down both in the Vedas and Purânas.
A father has a number of children, each different in character, temper and occupation. One is a student, another a philosophic ascetic, another an accumulator of wealth, an open-handed soldier, a clever man of the world, or a devotee;
# Uttar-kând
The father feels the same affection for them all. Another, again, is in thought, word and deed entirely devoted to his father, never even dreaming of any other duty; and this is the son whom the father loves as his own son, though he be a perfect ignoramus. In like manner all animate and inanimate beings, including brute beasts, gods, men and demons, in short the entire universe that I have created, is viewed by me with equal compassion; but, amongst them all, if there be one who forswears vanity and delusion and worships me only in thought, word and deed—
Tell me how is it possible that a pure, well-disposed and intelligent servant should not be held dear? Hearken, O crow, with attention to the principle laid down both in the Vedas and Purânas.
A father has a number of children, each different in character, temper and occupation. One is a student, another a philosophic ascetic, another an accumulator of wealth, an open-handed soldier, a clever man of the world, or a devotee;
# Uttar-kând
The father feels the same affection for them all. Another, again, is in thought, word and deed entirely devoted to his father, never even dreaming of any other duty; and this is the son whom the father loves as his own son, though he be a perfect ignoramus. In like manner all animate and inanimate beings, including brute beasts, gods, men and demons, in short the entire universe that I have created, is viewed by me with equal compassion; but, amongst them all, if there be one who forswears vanity and delusion and worships me only in thought, word and deed—