Without confidence there is no devotion; without devotion Râma is not moved; without the grace of Râma no creature can dream of peace.
Saraihd 6.
Thus consider, O stout of heart, and abjuring scepticism and every doubt, worship Râma, the heroic son of Raghu, fountain of mercy, the beautiful, the beneficent.
Chaupdu.
Thus have I declared to you, king Garur, according to my ability, the greatness of the Lord's power; nor have I anywhere had recourse to studied invention, for I have seen it all with my own eyes. Râma's greatness, His names, His glory, beauty and perfection, are all boundless and infinite. The saints sing his praises, according to their several ability, but not the Vedas, Sesh-nâg or Siva could declare them fully. There is no winged creature, from yourself down to a gnat, who can reach to the end of the heaven in His flight. In like manner, Sire, the greatness of Raghu-pati is unfathomable; none can sound the bottom of it. Râma
As beautiful of body as a myriad Loves; irresistible in the destruction of his foes as a myriad Durgās; jocund as a myriad Indras; immeasurable in expanse as a myriad firmaments.
Dohā 89.
As masterful in might as a myriad winds; as bright as a myriad suns; as cooling as a myriad moons, soothing all the terrors of existence; as impracticable, inaccessible and interminable as a myriad deaths; as irrepressible as a myriad fires, our very God.
Saraihd 6.
Thus consider, O stout of heart, and abjuring scepticism and every doubt, worship Râma, the heroic son of Raghu, fountain of mercy, the beautiful, the beneficent.
Chaupdu.
Thus have I declared to you, king Garur, according to my ability, the greatness of the Lord's power; nor have I anywhere had recourse to studied invention, for I have seen it all with my own eyes. Râma's greatness, His names, His glory, beauty and perfection, are all boundless and infinite. The saints sing his praises, according to their several ability, but not the Vedas, Sesh-nâg or Siva could declare them fully. There is no winged creature, from yourself down to a gnat, who can reach to the end of the heaven in His flight. In like manner, Sire, the greatness of Raghu-pati is unfathomable; none can sound the bottom of it. Râma
As beautiful of body as a myriad Loves; irresistible in the destruction of his foes as a myriad Durgās; jocund as a myriad Indras; immeasurable in expanse as a myriad firmaments.
Dohā 89.
As masterful in might as a myriad winds; as bright as a myriad suns; as cooling as a myriad moons, soothing all the terrors of existence; as impracticable, inaccessible and interminable as a myriad deaths; as irrepressible as a myriad fires, our very God.
Chaupāī.
The Lord is as unfathomable as a myriad Hells; as inflexible as a myriad Yamas; immeasurably holy as a myriad places of pilgrimage, whose name obliterates any accumulation of sin. Raghu-bīr is as immovable as a myriad Himālayas; as profound as a myriad seas; as liberal in the fulfilment of every desire as a myriad cows of plenty, and is our very God. As illimitable in eloquence as a myriad Śaradas; as skilful in creation as a myriad Brahmas; as potent to save as a myriad Vishnus; as potent to destroy as a myriad Sivas; as abounding in wealth as a myriad Kuveras; as fertile in phenomena as a myriad Māyās; a supporter of the world like a myriad Seshrāgs; the illimitable, incomparable Lord, the sovereign of the universe.
Chhand 9.
Incomparable indeed; for, as the Vedas declare, Rāma alone is Rāma’s peer; none else can compare with him. If one should compare the sun to a hundred myriads of fire-flies, it would be utterly inadequate. In like manner the great sages have exercised their ingenuity in describing Hari, and the Lord, appreciating their intention, has of his great clemency listened kindly and approved.
Dohā 90.
Rāma is an unfathomable ocean of perfection; who can sound it to the bottom? I can only tell you the little I have myself heard from the saints.
The Lord is as unfathomable as a myriad Hells; as inflexible as a myriad Yamas; immeasurably holy as a myriad places of pilgrimage, whose name obliterates any accumulation of sin. Raghu-bīr is as immovable as a myriad Himālayas; as profound as a myriad seas; as liberal in the fulfilment of every desire as a myriad cows of plenty, and is our very God. As illimitable in eloquence as a myriad Śaradas; as skilful in creation as a myriad Brahmas; as potent to save as a myriad Vishnus; as potent to destroy as a myriad Sivas; as abounding in wealth as a myriad Kuveras; as fertile in phenomena as a myriad Māyās; a supporter of the world like a myriad Seshrāgs; the illimitable, incomparable Lord, the sovereign of the universe.
Chhand 9.
Incomparable indeed; for, as the Vedas declare, Rāma alone is Rāma’s peer; none else can compare with him. If one should compare the sun to a hundred myriads of fire-flies, it would be utterly inadequate. In like manner the great sages have exercised their ingenuity in describing Hari, and the Lord, appreciating their intention, has of his great clemency listened kindly and approved.
Dohā 90.
Rāma is an unfathomable ocean of perfection; who can sound it to the bottom? I can only tell you the little I have myself heard from the saints.
Sorathā 7.
Abjure all selfishness, vanity and pride, and ever worship Sītā’s spouse, the great God who is moved by sincere devotion, the all-blessed, the all-merciful.
Chaupāī
On hearing Bhusundi’s delectable discourse, the king of the birds rejoiced and preened his wings. His eyes streamed and his soul was overcome with delight as he meditated on the might of the divine Rāma. He was ashamed to think of his former delusion, when he had taken the everlasting and Supreme Spirit for a mere man. Again and again he bowed his head at the crow’s feet, whom in the greatness of his affection he regarded as a second Rāma. “Without a spiritual guide none can traverse the ocean of existence, though he be the equal of Brahma or Siva. Doubt like a serpent had crushed me in the painful coils of wordy scepticism; but Rāma appeared in your form as an antidote and restored me to life, beneficent as He is to all his votaries. By your favour I have overcome my delusion and have learnt the incomparable mystery of Rāma.”
Dohā 91.
After eulogizing him in every possible way and bowing the head before him with clasped hands, Garur proceeded in these humble, affectionate and winning terms: “In my ignorance, O my Lord and master, I would ask you a question. In your infinite compassion be pleased to instruct me, regarding me as your own peculiar servant.
Abjure all selfishness, vanity and pride, and ever worship Sītā’s spouse, the great God who is moved by sincere devotion, the all-blessed, the all-merciful.
Chaupāī
On hearing Bhusundi’s delectable discourse, the king of the birds rejoiced and preened his wings. His eyes streamed and his soul was overcome with delight as he meditated on the might of the divine Rāma. He was ashamed to think of his former delusion, when he had taken the everlasting and Supreme Spirit for a mere man. Again and again he bowed his head at the crow’s feet, whom in the greatness of his affection he regarded as a second Rāma. “Without a spiritual guide none can traverse the ocean of existence, though he be the equal of Brahma or Siva. Doubt like a serpent had crushed me in the painful coils of wordy scepticism; but Rāma appeared in your form as an antidote and restored me to life, beneficent as He is to all his votaries. By your favour I have overcome my delusion and have learnt the incomparable mystery of Rāma.”
Dohā 91.
After eulogizing him in every possible way and bowing the head before him with clasped hands, Garur proceeded in these humble, affectionate and winning terms: “In my ignorance, O my Lord and master, I would ask you a question. In your infinite compassion be pleased to instruct me, regarding me as your own peculiar servant.
Chaupāī
You are all-wise; a perfect philosopher; intelligent, amiable and upright in your dealings; a store-house of knowledge, sobriety and spiritual intuition; and one of Rāma’s favourite servants: what, then, is the reason, Sire, for your having received such a form? Explain this to me in full. Tell me also, venerable bird, where you learnt this excellent history of Rāma’s deeds. Further, my lord, I have heard from Siva that you do not perish at the time of the destruction of all things. The Lord never utters an idle word, and therefore my mind is in doubt. For the whole universe, my lord, with all creatures moving and motionless, serpents, men and gods, is but a mouthful for Death. Death has swallowed up worlds without end and is ever irresistible and strong.
Sorathā 9.
What is the reason that so terrible a monster as Death has no effect upon you? Be pleased to inform me whether it be the power of your intellect or the virtue of your mystical devotion.
Dohā 92.
Further, my lord, be so kind as to explain to me how it was that my delusion vanished directly I approached your hermitage.”
When he heard Garur's question, the crow was pleased and answered him, with the greatest possible kindness: “A blessing on your wit, Garur; your questions are most agreeable to me. As I listen to your affectionate and becoming enquiries, the recollection of many previous births comes back to me. I will tell you the whole of my history; listen, Sire, with full and reverent attention. Prayer, penance, sacrifice, sobriety of mind, self-control, acts of devotion, charity, chastity, knowledge, mystical meditation and spiritual wisdom, all have their fruit in the love for Rama's feet, without which none can attain to happiness. It was in this body that I learnt devotion to Rama, and therefore I have a special liking for it. Every one likes that by means of which he has gained his object.”
You are all-wise; a perfect philosopher; intelligent, amiable and upright in your dealings; a store-house of knowledge, sobriety and spiritual intuition; and one of Rāma’s favourite servants: what, then, is the reason, Sire, for your having received such a form? Explain this to me in full. Tell me also, venerable bird, where you learnt this excellent history of Rāma’s deeds. Further, my lord, I have heard from Siva that you do not perish at the time of the destruction of all things. The Lord never utters an idle word, and therefore my mind is in doubt. For the whole universe, my lord, with all creatures moving and motionless, serpents, men and gods, is but a mouthful for Death. Death has swallowed up worlds without end and is ever irresistible and strong.
Sorathā 9.
What is the reason that so terrible a monster as Death has no effect upon you? Be pleased to inform me whether it be the power of your intellect or the virtue of your mystical devotion.
Dohā 92.
Further, my lord, be so kind as to explain to me how it was that my delusion vanished directly I approached your hermitage.”
When he heard Garur's question, the crow was pleased and answered him, with the greatest possible kindness: “A blessing on your wit, Garur; your questions are most agreeable to me. As I listen to your affectionate and becoming enquiries, the recollection of many previous births comes back to me. I will tell you the whole of my history; listen, Sire, with full and reverent attention. Prayer, penance, sacrifice, sobriety of mind, self-control, acts of devotion, charity, chastity, knowledge, mystical meditation and spiritual wisdom, all have their fruit in the love for Rama's feet, without which none can attain to happiness. It was in this body that I learnt devotion to Rama, and therefore I have a special liking for it. Every one likes that by means of which he has gained his object.”
Sorathâ 9.
O Garur, this is a maxim approved by the Vedas and declared by the pious that love should be shown to the meanest creature, if you know it to be your friend. Silk is the product of a worm, and from it is made beautiful apparel; therefore, vile as the worm is, every one tends it with the most sedulous care.
Chaupâi.
The highest object of every living creature is the love of Rama. The holiest and comeliest of bodies is the one in which He has been worshipped. An enemy of Rama's, though in bodily appearance he rival Brahma, will never be extolled by any intelligent poet. It was in my present bodily form that my devotion to Rama first took root, and on that account, Sire, I have a great affection for it. Though I can die when I like, I do not give up my body, for without a body, as the Vedas declare, I could not pray. At first delusion led me greatly astray; having Rama against me, I was never happy even in my sleep. In different births I practised different courses of action, essaying mystical contemplation, prayer, fasting, sacrifice and almsgiving. Is there any womb in which I have not at some time taken birth, during my peregrinations of the universe? In all my experience, Sire, I was never so happy as I am at present; and yet, my lord, I recollect many previous existences, in which, by the blessing of Siva, no delusion oppressed my understanding.
O Garur, this is a maxim approved by the Vedas and declared by the pious that love should be shown to the meanest creature, if you know it to be your friend. Silk is the product of a worm, and from it is made beautiful apparel; therefore, vile as the worm is, every one tends it with the most sedulous care.
Chaupâi.
The highest object of every living creature is the love of Rama. The holiest and comeliest of bodies is the one in which He has been worshipped. An enemy of Rama's, though in bodily appearance he rival Brahma, will never be extolled by any intelligent poet. It was in my present bodily form that my devotion to Rama first took root, and on that account, Sire, I have a great affection for it. Though I can die when I like, I do not give up my body, for without a body, as the Vedas declare, I could not pray. At first delusion led me greatly astray; having Rama against me, I was never happy even in my sleep. In different births I practised different courses of action, essaying mystical contemplation, prayer, fasting, sacrifice and almsgiving. Is there any womb in which I have not at some time taken birth, during my peregrinations of the universe? In all my experience, Sire, I was never so happy as I am at present; and yet, my lord, I recollect many previous existences, in which, by the blessing of Siva, no delusion oppressed my understanding.
Dohâ 93.
Hearken, king of the birds; I will now tell you the story of a former birth. To hear it will increase your devotion to the Lord, which is the remedy for every ill. In a former Kalpa, my lord, there was an iron age of the utmost impurity; man and woman were devoted to impiety and all rebelled against the Veda.
Chaupâi.
In that iron age I went to the city of Kosala and was there born as a man of the servile class, a devoted worshipper of Siva, but a scornful reviler of all the other gods, intoxicated with the pride of wealth, outrageously boastful, savage of purpose and with a heart full of arrogance. Although I lived in Rama's capital, I had at the time no knowledge of his greatness. Now I understand the virtue of Avadh, as it has been sung by the Vedas, Puranas and all the Scriptures, that every one who in any birth has lived at Avadh will eventually become a disciple of Rama's. A man then knows the virtue of Avadh, when Rama with bow in hand takes up his abode in his heart. It was an age, Garur, of terrible wickedness; every man and woman was bent on crime.
Dohâ.
The sinfulness of the age had stifled religion; the sacred books were all neglected and false teachers had published endless heresies, which they had invented out of their own imagination. The people were all over-mastered by delusion and greed had stifled all acts of piety. Hearken, most wise Garur, while I describe some of the religious practices of those evil times.
Hearken, king of the birds; I will now tell you the story of a former birth. To hear it will increase your devotion to the Lord, which is the remedy for every ill. In a former Kalpa, my lord, there was an iron age of the utmost impurity; man and woman were devoted to impiety and all rebelled against the Veda.
Chaupâi.
In that iron age I went to the city of Kosala and was there born as a man of the servile class, a devoted worshipper of Siva, but a scornful reviler of all the other gods, intoxicated with the pride of wealth, outrageously boastful, savage of purpose and with a heart full of arrogance. Although I lived in Rama's capital, I had at the time no knowledge of his greatness. Now I understand the virtue of Avadh, as it has been sung by the Vedas, Puranas and all the Scriptures, that every one who in any birth has lived at Avadh will eventually become a disciple of Rama's. A man then knows the virtue of Avadh, when Rama with bow in hand takes up his abode in his heart. It was an age, Garur, of terrible wickedness; every man and woman was bent on crime.
Dohâ.
The sinfulness of the age had stifled religion; the sacred books were all neglected and false teachers had published endless heresies, which they had invented out of their own imagination. The people were all over-mastered by delusion and greed had stifled all acts of piety. Hearken, most wise Garur, while I describe some of the religious practices of those evil times.
Chaupâi.
No regard was paid to caste or the four stages of life; every one was bent upon attacking the Scriptures. Brahmans sold the Veda; kings devoured their subjects; no one regarded the injunctions of revelation. The right road was any that most took the fancy; the greatest Pandit was the one who talked the loudest. Any who indulged in false pretences and hypocrisy was universally styled a saint. A wise man was he who plundered his neighbour; every boaster was thought a fine fellow, every liar a wit and was spoken of as a man of parts in those evil days. A reprobate who denied the doctrines of revelation was an enlightened philosopher; and any one with unkempt hair and nails was celebrated in that debased age as a model of mortification.
Dohâ 95.
Kaliyuga
To assume the loathsome rags and properties of a mendicant and feed indiscriminately on any kind of food was to be an ascetic, a saint, an object of veneration in that age of iniquity.
Sarattha 10.
All kinds of evil-doers were held in honour and respect and the idlest babblers were accepted as preachers in those miserable days.
Chaupai
The man was everywhere subject to the woman and played the buffoon like a dancing monkey. Sudras instructed the twice-born in theology and, assuming the Brahmanical cord, took their infamous gains. Every one was addicted to sensuality, avarice and violence, and flouted the gods, the Brahmans, the Scriptures and the saints. Wives deserted their husbands, however handsome and accomplished, and adored instead any wretched stranger. Married women appeared without any ornaments, widows were bedecked with jewels. Teachers and pupils were of no more account than the deaf and blind; the one would not listen, the other had never read. A teacher who takes his pupil's money but does not rid him of his doubts falls into an awful abyss of hell. Father and mother call up their children and teach them the duty of filling their belly.
No regard was paid to caste or the four stages of life; every one was bent upon attacking the Scriptures. Brahmans sold the Veda; kings devoured their subjects; no one regarded the injunctions of revelation. The right road was any that most took the fancy; the greatest Pandit was the one who talked the loudest. Any who indulged in false pretences and hypocrisy was universally styled a saint. A wise man was he who plundered his neighbour; every boaster was thought a fine fellow, every liar a wit and was spoken of as a man of parts in those evil days. A reprobate who denied the doctrines of revelation was an enlightened philosopher; and any one with unkempt hair and nails was celebrated in that debased age as a model of mortification.
Dohâ 95.
Kaliyuga
To assume the loathsome rags and properties of a mendicant and feed indiscriminately on any kind of food was to be an ascetic, a saint, an object of veneration in that age of iniquity.
Sarattha 10.
All kinds of evil-doers were held in honour and respect and the idlest babblers were accepted as preachers in those miserable days.
Chaupai
The man was everywhere subject to the woman and played the buffoon like a dancing monkey. Sudras instructed the twice-born in theology and, assuming the Brahmanical cord, took their infamous gains. Every one was addicted to sensuality, avarice and violence, and flouted the gods, the Brahmans, the Scriptures and the saints. Wives deserted their husbands, however handsome and accomplished, and adored instead any wretched stranger. Married women appeared without any ornaments, widows were bedecked with jewels. Teachers and pupils were of no more account than the deaf and blind; the one would not listen, the other had never read. A teacher who takes his pupil's money but does not rid him of his doubts falls into an awful abyss of hell. Father and mother call up their children and teach them the duty of filling their belly.
Dohâ 96.
People who are devoid of spiritual knowledge never say anything but this. In their greed they would kill a Brahman or their own guru to gain a cowrie. Sudras dispute with the twice-born, “Are you any better than we are? Anyone who understands theology is as good as the best of Brahmans!” Thus they insolently scoff.
Chaupai
Lecherous after their neighbour's wife, clever only in trickery, clasped about with ignorance, violence and selfishness, these are the men who are reckoned as theologians and philosophers. I have seen the practice of the Kali Yuga. Falling themselves and dragging down others who were keeping the path of virtue, they who trouble the world by their glosses on the Scriptures spend a whole Kalpa in each abyss of hell. People of low caste, such as oilmen, potters, dog-feeders, Kirats, Kols, and distillers of spirituous liquors, who on the death of their wife or loss of their household goods shave their heads and turn religious mendicants, and make Brahmans bow down at their feet; such men by their deeds ruin themselves both for this world and also for the next. A Brahman is unlettered, greedy and sensual, dissolutely stupid and the husband of an outcast. A Sudra practises prayer, fasting and all the other duties of religion and, taking the highest seat, expounds the Puranas. Every one practises the duties of some other state of life than his own and the endless perversions of morality are beyond all description.
People who are devoid of spiritual knowledge never say anything but this. In their greed they would kill a Brahman or their own guru to gain a cowrie. Sudras dispute with the twice-born, “Are you any better than we are? Anyone who understands theology is as good as the best of Brahmans!” Thus they insolently scoff.
Chaupai
Lecherous after their neighbour's wife, clever only in trickery, clasped about with ignorance, violence and selfishness, these are the men who are reckoned as theologians and philosophers. I have seen the practice of the Kali Yuga. Falling themselves and dragging down others who were keeping the path of virtue, they who trouble the world by their glosses on the Scriptures spend a whole Kalpa in each abyss of hell. People of low caste, such as oilmen, potters, dog-feeders, Kirats, Kols, and distillers of spirituous liquors, who on the death of their wife or loss of their household goods shave their heads and turn religious mendicants, and make Brahmans bow down at their feet; such men by their deeds ruin themselves both for this world and also for the next. A Brahman is unlettered, greedy and sensual, dissolutely stupid and the husband of an outcast. A Sudra practises prayer, fasting and all the other duties of religion and, taking the highest seat, expounds the Puranas. Every one practises the duties of some other state of life than his own and the endless perversions of morality are beyond all description.
Dohâ 97.
In the Iron Age different castes are confounded together and every one is a law to himself. Men practise sin and reap its reward in trouble, terror, sickness, sorrow, and bereavement. Overcome by delusion, they walk not in the path of Hari's service, such as is approved by the Scriptures and conjoined with sobriety and discernment, but invent diverse ways of their own.
Chhand Tomar
Devotees build themselves costly houses and are carried away by sensuality, forgetful of self-mortification. Ascetics amass wealth, mendicants become householders; the absurdities of the Iron Age, Sir, are beyond all description. They turn out a well-born and virtuous wife and bring home a servant-girl in violation of family usage. A son obeys his father and mother so long only as he sees not a woman's face; as soon as he takes a fancy to his wife's kinsfolk, he looks upon his own family as his enemies. Kings, devoted to criminal courses and with no regard for religion, oppress their subjects with unrighteous judgments. The meanest churl, if he is rich, is accounted noble; a Brahman is known only by his cord, and any naked wretch is an ascetic.
Any one in the Iron Age who rejects both Vedas and Puranas is held a worshipper of Hari and a veritable saint. The world neither rewards nor even listens to a poet; a guru is universally reviled and there is not a single wise man to be found. In the Iron Age famines are of frequent occurrence and the people perish miserably for want of food.
In the Iron Age different castes are confounded together and every one is a law to himself. Men practise sin and reap its reward in trouble, terror, sickness, sorrow, and bereavement. Overcome by delusion, they walk not in the path of Hari's service, such as is approved by the Scriptures and conjoined with sobriety and discernment, but invent diverse ways of their own.
Chhand Tomar
Devotees build themselves costly houses and are carried away by sensuality, forgetful of self-mortification. Ascetics amass wealth, mendicants become householders; the absurdities of the Iron Age, Sir, are beyond all description. They turn out a well-born and virtuous wife and bring home a servant-girl in violation of family usage. A son obeys his father and mother so long only as he sees not a woman's face; as soon as he takes a fancy to his wife's kinsfolk, he looks upon his own family as his enemies. Kings, devoted to criminal courses and with no regard for religion, oppress their subjects with unrighteous judgments. The meanest churl, if he is rich, is accounted noble; a Brahman is known only by his cord, and any naked wretch is an ascetic.
Any one in the Iron Age who rejects both Vedas and Puranas is held a worshipper of Hari and a veritable saint. The world neither rewards nor even listens to a poet; a guru is universally reviled and there is not a single wise man to be found. In the Iron Age famines are of frequent occurrence and the people perish miserably for want of food.
Dohâ 98.
Hearken, Garur; in the Iron Age the whole universe is saturated with hypocrisy, violence, pride, enmity, heresy, arrogance, ignorance, sensuality and every other evil passion. Men worship the powers of darkness with prayers, fasting, sacrifice, vows and alms-giving: the gods rain not upon the earth and the rice is sown but does not germinate.
Chhand
A woman's only ornament is her hair and she is sorely a-hungered; the poor are in distress, but are intensely selfish. Fools desire happiness, but have
no regard for religion; their narrow mind is hardened and knows no compassion. Men burdened with disease find no rest anywhere, but only self-conceit and causeless wrangling. Life is short; man's age is only fifteen years, yet in their pride they reckon on outliving creation. The Iron Age has so unsettled mankind, that no one shows any obedience, neither younger sister nor daughter. There is no contentment, nor consideration, nor repose; every caste is degraded to the condition of an importunate beggar; the world is full of envy, censoriousness and greed; placidity of temper is obsolete. Every one is smarting with sorrow and bereavement; all thought of the duties connected with caste and stage of life is abandoned. Men are so niggardly that they ignore all self-denial, charity and kind-heartedness; torpor and dishonesty are multiplied exceedingly. Men and women alike all pamper their body and slanderers are sown broadcast.
Hearken, Garur; in the Iron Age the whole universe is saturated with hypocrisy, violence, pride, enmity, heresy, arrogance, ignorance, sensuality and every other evil passion. Men worship the powers of darkness with prayers, fasting, sacrifice, vows and alms-giving: the gods rain not upon the earth and the rice is sown but does not germinate.
Chhand
A woman's only ornament is her hair and she is sorely a-hungered; the poor are in distress, but are intensely selfish. Fools desire happiness, but have
no regard for religion; their narrow mind is hardened and knows no compassion. Men burdened with disease find no rest anywhere, but only self-conceit and causeless wrangling. Life is short; man's age is only fifteen years, yet in their pride they reckon on outliving creation. The Iron Age has so unsettled mankind, that no one shows any obedience, neither younger sister nor daughter. There is no contentment, nor consideration, nor repose; every caste is degraded to the condition of an importunate beggar; the world is full of envy, censoriousness and greed; placidity of temper is obsolete. Every one is smarting with sorrow and bereavement; all thought of the duties connected with caste and stage of life is abandoned. Men are so niggardly that they ignore all self-denial, charity and kind-heartedness; torpor and dishonesty are multiplied exceedingly. Men and women alike all pamper their body and slanderers are sown broadcast.
Dohâ 99.
Hearken, Garur; the Iron Age is a mine of impurity and iniquity; but it has one enormous advantage, escape from it is easy. In the Ages of Gold, Silver, and Brass solemn worship, sacrifice and mystical meditation were the appointed means; in the Iron Age those who attain salvation do so only by Hari's name.
In the Golden Age every one was spiritual and wise and crossed the ocean of existence by meditating on Hari. In the Silver Age men performed many sacrifices and dedicating their actions to the Lord so accomplished their course. In the Age of Brass men had no other expedient save the worship of Râma's feet. In the Iron Age men sound the depths of existence simply by chanting Râma's praises. In the Iron Age neither spiritual abstraction, sacrifice, nor knowledge is of any avail; man's only hope is in hymning Râma. Any one who abjures all reliance in every other and prays devoutly to Râma and sings His praises shall assuredly escape further mundane existence. The power of His name is the special revelation of the Iron Age. It is its one sanctifying influence by which the soul is purified and sin destroyed.
Dohâ 100.
There is no age to compare with the Age of Iron: in it, if a man has only faith and devotes himself to singing Râma's holy praises, He escapes from existence without further trouble. Religion has been revealed with four feet; in the Iron Age one is of the most importance; to whomsoever God has given, let him practise almsgiving and prosper.
Hearken, Garur; the Iron Age is a mine of impurity and iniquity; but it has one enormous advantage, escape from it is easy. In the Ages of Gold, Silver, and Brass solemn worship, sacrifice and mystical meditation were the appointed means; in the Iron Age those who attain salvation do so only by Hari's name.
In the Golden Age every one was spiritual and wise and crossed the ocean of existence by meditating on Hari. In the Silver Age men performed many sacrifices and dedicating their actions to the Lord so accomplished their course. In the Age of Brass men had no other expedient save the worship of Râma's feet. In the Iron Age men sound the depths of existence simply by chanting Râma's praises. In the Iron Age neither spiritual abstraction, sacrifice, nor knowledge is of any avail; man's only hope is in hymning Râma. Any one who abjures all reliance in every other and prays devoutly to Râma and sings His praises shall assuredly escape further mundane existence. The power of His name is the special revelation of the Iron Age. It is its one sanctifying influence by which the soul is purified and sin destroyed.
Dohâ 100.
There is no age to compare with the Age of Iron: in it, if a man has only faith and devotes himself to singing Râma's holy praises, He escapes from existence without further trouble. Religion has been revealed with four feet; in the Iron Age one is of the most importance; to whomsoever God has given, let him practise almsgiving and prosper.