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Aranya_Kanda | 665 | I reverence Bhagavan Sankara, the progeny of Brahma, the very root of the tree
of piety, the beloved, devotee of King Sri Rama, the full moon that brings joy to the ocean
of wisdom, the sun that opens the lotus of dispassion, the wind that disperses the clouds
of ignorance, who dispels the thick darkness of sin and eradicates the threefold agony
and who wipes off obloquy.
I worship Sri Rama, the delighter of all, whose graceful form is an embodiment of
joy and is dark as a rainy cloud, who is clad in a charming yellow bark and carries in |
Aranya_Kanda | 666 | His hands a bow and an arrow who has a beautiful, shining and well-equipped quiver
fastened to His waist and has a pair of large lotus eyes, who is adorned with a tuft of
matted locks on His head and who is seen journeying with Sita and Laksmana.
Sri Rama's virtues, Uma (Parvati), are mysterious. The sages as well as learned
men develop dispassion (when they appreciate them); while the deluded fools who are
hostile to Sri Hari and have no love for piety get bewildered to hear of them.
I have portrayed to the best of my ability the incomparable and charming affection
(for Sri Rama) of the citizens (of Ayodhya) as well as of Bharata. Now hear of the all-holy
exploits of the Lord, that He wrought in the forest to the delight of gods, men and sages. On
one occasion Sri Rama culled lovely flowers and made with His own hands a number of
ornaments, with which He fondly decked Sita and sat with Her on a beautiful rock of
crystal. The foolish son of Indra (the lord of celestials) took the form of a crow and wanted
to test the might of Sri Rama (the Lord of Raghus) even as the most dull-witted ant would
sound the depths of the ocean. The stupid fool, who had disguised himself as a crow with a
sinister motive, bit Sita in the foot with his beak and flew away. The Lord of Raghus came to
know it only when blood ran from Her foot, and fitted a shaft of reed to His bow. (1-4) |
Aranya_Kanda | 667 | The Lord of Raghus is extremely compassionate and is always fond of the meek.
But the mischievous fool came and played a trick even with Him.
Winged with a spell, the shaft presided over by Brahma* sped forth and the crow
in terror took to flight. Indra's son now assumed his own form and approached his father.
* Our scriptures mention a number of missiles each presided over by a particular deity and varying in
its potency according to the god by whom it is presided over and which can be invoked on any earthly weapon
by means of spells. For instance we hear of an Agni-Astra ( presided over by the fire-god ), a Vayavyastra
(presided over by the wind-god), Parjanyastra (presided over by the rain-god). Pasupatastra (presided over
by Lord Siva ) and Narayanastra (presided over by Bhagavan Narayana) and so on. The Agni-Astra, when
discharged, rains volleys of fire; the Vayavyastra lets loose strong winds; the Parjanyastra releases clouds
with showers and so on. It is unfortunate that the knowledge of this science, which was evidenced till the end
of Dvapara, has become extinct now. |
Aranya_Kanda | 668 | But the latter refused to give him shelter knowing him to be an enemy of Sri Rama. Having
lost hope (of protection) he felt as alarmed at heart as the sage Durvasa was afraid of the
Lord's Discus. Weary and stricken with fear and grief, he traversed the abode of Brahma,
the realm of Lord Siva and all other regions. But no one even asked him to sit down. Who
can dare afford shelter to an enemy of Sri Rama ? Listen, Garuda (mount of Sri Hari), a
mother becomes as terrible as death and a father assumes the role of Yama (the god of
death), ambrosia turns into venom and a friend becomes as hostile as a hundred enemies,
the celestial river (Ganga) is converted into the Vaitarani* nay the whole world becomes
hotter than fire to him who is inimical to Sri Rama. The sage Narada saw Jayanta (Indra's
son) in distress and was moved with pity; for saints are always tender of heart. The sage
sent him immediately to Sri Rama and he cried out, "Save me, O friend of the suppliant !"
Bewildered and terrified he went and clasped His feet and said, "Mercy ! mercy ! O
gracious Lord of Raghus. I could not perceive Your incomparable might and matchless
glory, dull-witted as I am. I have reaped the fruit born by my own actions and have now
sought refuge in You. Protect me, my Lord!" When the all-merciful Lord heard his most
piteous appeal, He let him go with the loss of one eye, O Parvati.
(1-7)
Out of folly Jayanta had committed offence against the Lord and therefore deserved
death, the latter took compassion on him and let him go. Who is there so merciful as the
Hero of Raghu's line?
(2) |
Aranya_Kanda | 669 | Staying at Citrakuta the Lord of Raghus performed exploits of many kinds, which
are sweet to the ear as nectar. Sri Rama then thought to Himself, "People will throng here
now that everyone has come to know me." Taking leave of all the hermits, therefore, the
two brothers (Sri Rama and Laksmana) left the place with Sita. When the Lord repaired
to Atri's hermitage, the great sage was rejoiced at the news. Thrilling all over (with joy)
Atri sprang up and ran to meet Him; and seeing him come Sri Rama too advanced
hurriedly towards him. Even as the two brothers prostrated themselves the sage lifted
them, and clasping them to his bosom bathed them with tears of love. His eyes were
gladdened by the sight of Sri Rama's beauty and then he reverently escorted them to his
hermitage. Paying his homage to the Lord he spoke kind words to Him and offered Him
roots and fruits, which He relished much.
As the Lord took His seat Atri (the chief of sages), supremely wise as he was,
feasted his eyes on His loveliness, and joining his palms proceeded to extol Him-(3) |
Aranya_Kanda | 670 | " I reverence You, who are so fond of Your devotees, compassionate and gentle
of disposition. I adore Your lotus feet, which vouchsafe to Your selfless lovers a quarter
in Your own abode. You are possessed of an exquisitely beautiful swarthy form; You are
Mount Mandara as it were, to churn the ocean of mundane existence; You have eyes like
the full-blown lotus and rid Your votaries of pride and other vices. Immense is the might
of Your long arms and immeasurable Your glory. You carry on Your person a quiver, a |
Aranya_Kanda | 671 | bow and an arrow, O Lord of the three worlds! The ornament of the solar race, You broke
the bow of the great Lord Siva. Delighting the greatest sages and saints, You crush the
host of demons (the enemies of gods). You are an object of reverence to Lord Siva,
and are adored by Brahma and other divinities. An embodiment of pure consciousness,
You destroy all evils. I bow to Laksmi's lord, the fountain of joy and the salvation of
saints. I adore You with Your Spouse (Sita) and younger brother (Laksmana), Yourself
a beloved younger Brother* of Indra (Sachi's lord). Men who worship the sole of Your
feet and are free from jealousy, sink not into the ocean of metempsychosis, turbulent with
the billows of wrangling. They who, living in seclusion, constantly worship You with their
senses and mind etc., fully subdued for the sake of attaining liberation are able to realize
their own self. I adore Him, the mysterious Lord, who is one (without a second),
desireless, all-powerful and omnipresent, the teacher of the world, eternal, transcending
the three Gunas (Sattva, Rajas and Tamas) and absolute (self-existent). I adore Him
who is fond of devotion, who is most difficult of access to sensually-minded strivers but
who is a wish-yielding tree to His own devotees, nay, who is impartial and so easy to
worship from day to day. I bow to Sita's lord, King Rama of matchless beauty. I
reverence You; be gracious to me and grant me devotion to Your lotus feet. Men who
recite this hymn with reverence undoubtedly attain Your abode, acquiring devotion to
Your feet at the same time."
(1-12)
Having prayed thus the sage bowed his head, and joining his palms spoke again:
"My mind, O Lord, may never abandon Your lotus feet."
(4)
* The Lord is here identified with Bhagavan Vamana (the divine Dwarf), who was born of Aditi
(Kasyapa's wife) as a younger brother of Indra. |
Aranya_Kanda | 672 | Then Sita, who was so good-natured and modest, met Anasuya (Atri's wife)
and clasped her feet. The sage's wife felt extremely pleased at heart; she blessed
Her and seating Her by her side arrayed Her in heavenly robes and ornaments that
remained ever new, clean and charming. In affectionate and mild tones the holy lady
then proceeded to discourse on some wifely virtues, making Her an occasion for
such discourse: " Listen, O Princess: a mother, father and brother are all kind; but they
bestow only limited joy. A husband, however, bestows unlimited joy (in the form
of blessedness), O Videha's daughter; vile is the woman who refuses to serve him.
Fortitude, piety a friend and a wife-these four are put to the test only in times of
adversity. A woman who treats her husband with disrespect-even though he is old,
sick, dull-headed, indigent, blind, deaf, wrathful or most wretched-shall suffer various
torments in hell (the abode of Yama). Devotion of body, speech and mind to her
lord's feet is the only duty, sacred vow and penance of a woman. There are four types
of faithful wives in this world: so declare the Vedas, the Puranas and all the saints. A
woman of the best type is convinced in her heart of hearts that she cannot even dream
in this world of a man other than her lord. The middling regards another's husband as
her own brother, father or son (according to his age). She who is restrained by
considerations of virtue or by the thought of her race is declared by the Vedas as a low |
Aranya_Kanda | 673 | woman. And know her to be the lowest woman in this world, who is restrained only by
fear and want of opportunity. The woman who deceives her husband and loves a
paramour is cast for a hundred cycles into the worst form of hell known by the name of
Raurava. Who is so depraved as the woman who for the sake of a moment's pleasure
reckons not the torment that shall endure for a thousand million births! The woman
who sincerely takes a vow of fidelity to her husband easily attains the highest state; while
she who is disloyal to her lord is widowed as soon as she attains her youth wherever
she may be reborn.
(1-10)
A woman is impure by her very birth; but she attains a happy state (hereafter) by
nature serving her lord. (It is due to her loyalty to her husband that) Tulasi is loved by
Sri Hari even to this day and her glory is sung by all the four Vedas. Listen, Sita: women
will maintain their vow of fidelity to their husband by invoking your very name, Sri Rama
being dear to you as your own life. It is for the good of the world that I have spoken to
you on the subject."
(5 A-B) |
Aranya_Kanda | 674 | Janaka's Daughter (Sita) was overjoyed to hear this discourse and reverently
bowed Her head at the feet of Anasuya. The All-merciful then said to the sage, "With your
permission I would go to some other forest. Continue to shower your grace on me; and
knowing me to be your servant never cease loving me." Hearing these words of the Lord,
who was a champion of virtue the enlightened sage lovingly replied, "You are the same
Rama (the supreme Deity), the beloved of the desireless and the friend of the meek,
whose favour is sought by Brahma (the Unborn), Lord Siva, the sage Sanaka and all
other preachers (knowers) of the highest Reality; and yet you are addressing such polite
words to me. I now understand the wisdom of Sri (Goddess Laksmi), who chose You
(as Her Lord) to the exclusion of all other gods. How can He who is unequalled and
unsurpassed by anyone else be less amiable than He is! How can I say, "You may go
now, my lord? Tell me, my master, knowing as You do, the hearts of all." Having spoken
thus the sage kept gazing on the Lord, thrilling all over with emotion and his eyes flowing
with tears.
(1-5)
Thrilling all over with the excess of love, the sage rivetted his eyes on the Lord's lotus
face. He thought to himself, "What prayers did I mutter and what austerity did I perform that
I was enabled to behold with my own eyes the Lord who is beyond all knowledge and
transcends the three Gunas as well as the senses and mind. It is through Japa (muttering
of prayers). Yoga (concentration of mind) and a host of religious observances that man
acquires devotion, which is incomparable (as a means of God-Realization). So does
Tulasidasa sing the all-holy exploits of Sri Rama (the Hero of Raghu's line) day and night.
Do.: kalimala samana damana mana rama sujasa sukhamula,
sadara sunahi je tinha para rama rahahi anukula.6(A). |
Aranya_Kanda | 675 | The praises of Sri Rama destroy the impurities of the Kali age, subdue the mind
and are a source of delight. Sri Rama remains ever propitious to those who listen to them
with reverence. This terrible age (of Kali) is a repertory of sins; piety, spiritual wisdom,
Yoga or Japa are out of place in this age. They alone, are wise, who worship Sri Rama
giving up all other hopes.
Bowing His head at the lotus feet of the sage, Sri Rama, the Lord of celestials,
human beings and sages, proceeded to the woods. Sri Rama walked foremost, while
Laksmana followed Him in the rear, both appearing most lovely in the garb of hermits.
Between the two Sita ( who was the same as Sri, the Goddess of Prosperity) shone forth
like Maya, which stands between Brahma (the Absolute) and the Jiva (the individual
soul). Rivers and thickets, hills and rugged valleys recognized their Lord and gave Him
a smooth passage. Wherever the divine Lord of Raghus passed the clouds made a
canopy in the heavens, Even as the trio wended their way the demon Viradha met them;
and the Hero of Raghu's line sleye him as soon as he made his appearance. (Meeting
his death at the hands of the Lord), he immediately attained a beauteous (divine) form;
finding him lead a miserable existence the Lord sent him to His own abode, Accompanied
by His lovely younger brother (Laksmana) and Janaka's Daughter (Sita) the Lord then
visited the sage Sarabhanga. |
Aranya_Kanda | 676 | Gazing on Sri Rama's lotus face the eyes of the great sage reverently drank in its
beauty like bees. Blessed indeed was the birth of Sarabhanga!
Said the sage,"Listen, gracious Rama (the Hero of Raghu's line), the swan
disporting in the Manasa lake of Lord Siva's heart; I was about to leave for Brahma's
abode when the report reached my ears that Sri Rama (Yourself) was coming to the
forest. I have ever since watched the road day and night. My heart is now soothed at
the sight of my lord. I have accomplished nothing (to deserve Your grace); yet You have
shown Your grace to me knowing me to be Your humble servant. Really speaking,
however, You have done me no favour, my lord; You have only redeemed Your vow, O
Stealer of Your devotees' hearts! For the sake of this humble servant remain here
(before my eyes) till I have quitted this body and meet You ( in Your own abode)." So
saying the sage offered to the Lord whatever practice of Yoga, sacrifices, Japa
(muttering of prayers), penance and fasting he had done, and received in return the boon
of Devotion. Having thus acquired the rare gift of Devotion the sage Sarabhanga
prepared a funeral pile and discarding all attachment from his heart ascended it. (1-4)
"Constantly abide in my heart, O Lord, with Sita and your younger brother (Laksmana)
in Your qualified and embodied form swarthy as a dark cloud, O graceful Rama!" (8) |
Aranya_Kanda | 677 | Having said so he burnt his body with the fire of Yoga* and by the grace of Sri
Rama rose to Vaikuntha. The sage was not absorbed into the person of Sri Hari for this
simple reason that he had already received the boon of personal devotion. The multitude
of sages (assembled on the occasion) who saw the high state to which the great sage
had now been translated were greatly delighted at heart. All the hosts of sages now
extolled the Lord, "Glory to the friend of the suppliant, the fountain of mercy." Then the
Lord of Raghus went on further into the forest and many a host of great sage
accompanied Him. Seeing a heap of bones the Lord of Raghus was moved with great
compassion and enquired the hermits about the same. "Though knowing everything, how
is it that You ask us, our master? We know You are all-seeing and can read the innermost
feelings of all. Hosts of demons have devoured all the sages." The eyes of Sri Rama (the
Hero of Raghu's race) filled with tears when He heard this.
(1-4)
With uplifted arms He took a vow to rid the earth of demons. Then He gladdened
all the hermits by visiting their hermitages one by one.
(9)
* Fire produced by Yogis through the friction of the vital airs within the body. |
Aranya_Kanda | 678 | muni agasti kara sisya sujānā, nāma sutīchana rati bhagavānā.
mana krama bacana rāma pada sevaka, sapanehu āna bharosa na devaka.1.
prabhu āgavanu śravana suni pāvā, karata manoratha ātura dhāvā.
he bidhi dīnabamdhu raghurāyā, mo se satha para karihahi dāyā.2.
sahita anuja mohi rāma gosai, milihahi nija sevaka kī nāi.
more jiyå bharosa drRha nāhi, bhagati birati na gyāna mana māhī.3.
nahi satasamga joga japa jāgā, nahi dṛRha carana kamala anurāgā.
eka bāni karunanidhāna kī, so priya jāke gati na āna kī.4.
hoihat suphala āju mama locana, dekhi badana paṁkaja bhava mocana.
nirbhara prema magana muni gyānī, kahi na jāi so dasā bhavānī.5.
disi aru bidisi pamtha nahŤ sūjhā, ko mat caleů kaha nahi būjhā.
kabahůka phiri pāche puni jāī, kabahůka nṛtya karai guna gāī.6.
abirala prema bhagati muni pāī, prabhu dekhať taru oţa lukāī.
atisaya prīti dekhi raghubīrā, pragațe hrdayå harana bhava bhīrā.7.
muni maga mājha acala hoi baisā, pulaka sarīra panasa phala jaisā.
taba raghunātha nikața cali āe, dekhi dasā nija jana mana bhāe.8.
munihi rāma bahu bhati jagāvā, jāga na dhyānajanita sukha pāvā.
bhūpa rūpa taba rāma durāvā, hṛdayå caturbhuja rūpa dekhāvā.9.
muni akulāi uthā taba kaisě, bikala hīna mani phani bara jaisě.
āge dekhi rāma tana syāmā, sītā anuja sahita sukha dhāmā.10.
pareu lakuța iva carananhi lāgī, prema magana munibara baRabhāgī.
bhuja bisāla gahi lie uthai, parama prīti rākhe ura lāī.11.
munihi milata asa soha kṛpālā, kanaka taruhi janu bhemța tamālā.
rāma badanu biloka muni thāhā, mānahů citra mājha likhi kāRhā.12. |
Aranya_Kanda | 679 | The sage Agastya had a learned disciple, Sutiksna by name, who was a great lover
of the Lord. He was devoted to Sri Rama's feet in thought, word and deed and had no faith
in any other deity even in dream. As soon as the news of the Lord's approach reached his
ears he rushed out hurriedly, indulging in his own fancy: "Will the Lord of Raghus, the
befriender of the meek, O good heavens, ever show His grace to a wretch like me? Will
Lord Sri Rama and His younger brother receive me as their own servant? I have no
unswerving faith in my heart nor is my mind illumined by the light of devotion, dispassion
or wisdom. I have no association with saints and practise neither Yoga (concentration of
mind) nor Japa (muttering of prayers), nor the ritual. Nor do I claim any steadfast devotion
to the Lord's lotus feet. I bank on one characteristic of the all-merciful Lord; He holds the
devotee dear who depends exclusively on Hlm. This inspires me with the hope that my
eyes will be rewarded today by the sight of the Lord's lotus face, that delivers one from the
bondage of worldly existence." The wise was drowned in a flood of love; his condition. O
Parvati, cannot be described in words. He had no idea of the four quarters, much less of
the intermediate points of the compass; nor could he make out the track. He did not know
who he was or whither bound. He would now turn back and then resume his journey in the
same direction; and now he would dance and sing songs of praise. The sage had been
gifted with devotion of the nature of intense love and the Lord watched him hiding behind
a tree. When the Hero of Raghu's line, who dispels the fear of transmigration, saw the
sage's excessive love, He revealed Himself in his heart. The sage sat motionless in the
middle of the path, his body bristling like a jack-fruit with its hair standing on end. The Lord
of Raghus thereupon drew near and was delighted at heart to see the state of His devotee.
Sri Rama tried many ways to rouse the sage; but he would not wake, lost as he was in the
ecstasy of his vision. Sri Rama then withdrew His kingly guise and manifested His four-
armed form in the sage's heart. The sage thereupon started up in great agony, growing as
restless as a noble serpent that has lost the gem on its head. But seeing before him the
blissful Rama in His swarthy form with Sita and His younger brother (Laksmana), the great
and blessed sage was overwhelmed with affection and dropped like a log at His feet.
Taking him in His long arms the Lord lifted him and with utmost affection pressed him to
His bosom. While embracing the sage the gracious Lord shone forth like a Tamala tree
meeting a tree of gold. The sage gazed on Sri Rama's face standing motionless like a figure
drawn in a picture.
(1-12)
Summoning courage in his heart and clasping His feet again and again the sage
then conducted the Lord to his hermitage and adorea Him homage in many ways. (10) |
Aranya_Kanda | 680 | null |
Aranya_Kanda | 681 | Said the sage, "Listen, O Lord, to my prayer: how am I to hymn Your praises? For
immeasurable is Your glory and scant is my wit, which is as insignificant as the flash of
a fire-fly before the sun. I constantly glorify Sri Rama (the Chief of Raghus), with a body
dark as a string of blue lotuses, wearing a crown of matted locks on His head and clad
in a hermit's robes, and carrying a bow and arrow in His hands with a quiver fastened
to His waist. The fire which consumes the thick forest of delusion, the sun that brings
delight to the lotus-like saints, the lion who kills the herd of elephants in the form of
demons, the hawk that kills the bird of metempsychosis, may He ever protect us. I extol
Sri Rama, whose eyes resemble the red lotus, who is elegantly dressed, who is a full
moon to Sita's Cakora-like eyes, who is a cygnet disporting in the Manasa lake of Lord
Siva's heart and who has a broad chest and long arms. A Garuda to devour the serpent
of doubt, the queller of despair induced by heated controversy, the uprooter of transmigration,
the delighter of gods, the embodiment of compassion, may He ever protect us, I sing the
praises of Sri Rama, the reliever of earth's burden, who is both with and without
attributes, who is partial as well as impartial, who transcends knowledge, speech and the
senses and has no compeer, nay, who is all-pure, all-comprehensive, faultless and
unlimited. A veritable garden of wish-yielding trees to His devotees, who keeps away
wrath, greed, pride and lust, who is most urbane in manners and the bridge to cross the
ocean of mundane existence, may that champion of the solar race ever protect me.
Matchless in power of arm, the home of strength, the armour for the protection of
righteousness, endowed with a host of delightful virtues, may that Rama whose very
Name wipes out the greatest sins of the Kali age, be ever propitious to me. Even though
He is passionless, all-pervading, imperishable and ever dwelling in the heart of all, let
Him abide in my thoughts as the Slayer of Khara, roaming about in the woods with His
younger brother (Laksmana) and Sita. Let alone, my lord, those who know You to be
both with and without attributes and the witness of all hearts. As for myself may Sri
Rama, the lotus-eyed Lord of Kosala, take up His abode in my heart. Let not this exalted
feeling disappear from my mind even in an unguarded moment that I am His servant and
the Lord of Raghus my master." Sri Rama was delighted at heart to hear the sage's
words, and in His delight He pressed the great sage to His bosom again. "Know Me to
be supremely pleased, O sage; I am prepared to grant you any boon you may choose
to ask." The sage replied, "I have never asked any boon and know not what is real and
what unreal (what to choose and what to reject). Therefore, O Delighter of Your
devotees, grant me that which pleases You, O Lord of Raghus." "May you become a
repository of worldly wisdom and goodness as well as of intense devotion, dispassion
and spiritual wisdom." "I have received the boon that my Lord has been pleased to grant. |
Aranya_Kanda | 682 | "Armed with a bow and arrow and accompanied by Your younger brother and
Janaka's Daughter (Sita), O Lord Sri Rama, pray dwell forever like a moon in the
firmament of my heart, though free from every desire."
"So be it," said Sri Rama ( the Abode of Laksmi) as He joyously started on His
visit to the jar-born sage, Agastya. " It is a long time since I last saw my Guru and came
to live in this hermitage. Now, my lord, I will go with You to see my Guru; thus I am not
putting You under any obligation." The Fountain of Mercy saw through the sage's
cleverness and both the brothers smiled as they took him with them. Discoursing on the |
Aranya_Kanda | 683 | way on the incomparable cult of devotion to His own feet Sri Rama (the King of the gods)
arrived at the hermitage of the sage (Agastya). Sutiksna immediately saw his Guru and
after prostrating himself before the latter thus addressed him, "My lord, the two sons of
King Dasaratha (Kosala's lord), the support of the world, have come to see you-Sri
Rama, accompanied by His younger brother (Laksmana) and Videha's Daughter (Sita),
whose Name you repeat night and day, venerable sir." Agastya started up as soon as
he heard this and ran; at the sight of Sri Hari his eyes filled with tears. The two brothers
fell at the sage's lotus feet; and the sage took and clasped them to his bosom with the
utmost affection. Courteously enquiring after their welfare the enlightened sage conducted
them to an magnificent seat and then offered worship in various ways to the Lord, saying
"There is no other man so blessed as I am." Whatever other sages had assembled there,
were all delighted to behold the Fountain of Joy.
(1-7)
As He sat in the midst of the assembly of sages with His face turned towards all
(and their eyes fixed on His moon-like face), they seemed like a bevy of Cakora birds
gazing on the autumnal moon.
(12) |
Aranya_Kanda | 684 | Then said Sri Rama (the Hero of Raghu's line) to the sage, "I have nothing to hide
from you, my lord. You know what for I have come; that is why, holy sir, I have not
dwelt at length on this point. Now, my good sir, give me some advice, by following which
I may be able to kill the enemies of the hermits." The sage smiled when he heard the
Lord's remarks. "With what intention have You asked me this question? It is by virtue of
my devotion to You, O Destroyer of sins, that I know a bit of Your glory. Your Maya
(Creative potency) is like a huge tree of the species known by the name of Udumbara,
with the countless multitudes of universes for its clustering fruits. The animate and
inanimate beings (inhabiting the various universes) are like the insects that dwell inside
the fruits and know of no other thing fruit (besides the one they inhabit). The relentless
and dreadful Time-spirit devours these fruits; but even that (all-devouring) Time ever
trembles in fear of You. You, who are the suzerain lord of all the regional lords, have
asked my advice as though You were an ordinary human being. I ask this boon of You,
O Home of mercy: pray, dwell in my heart with Your Spouse (Sita) and younger brother
(Laksmana) and let me have intense devotion, dispassion, fellowship with the saints and
unbroken love for Your lotus feet. Even though I know You to be the same as the
indivisible and infinite Brahma (the Absolute), who can only be realized (and cannot be
known by any other means) and is adored by the saints, and even though I depict You
as such, I feel enamoured of Your qualified form again and again. You have always
exalted Your servants; that is why You have thought fit to consult me, O Lord of Raghus.
There is, my lord, a most charming and holy spot; it is called Pancavati. Sanctify the
Dandaka forest (where it is situated) and redeem it from the terrible curse of the great
sage (Sukracarya). Take up Your abode there, O Lord of Raghu's line, and show Your
grace to all the sages." On receiving the sage's permission Sri Rama departed and drew
near to Pancavati in a short while. |
Aranya_Kanda | 685 | He met Jatayu (the king of vultures); and developing friendship with him in many
ways the Lord stayed near the Godavari, where He made Himself a thatched hut
of leaves.
From the time Sri Rama took up His abode there the sages lived happily and were
rid of all fear. The hills, woods, streams and lakes were suffused with beauty and grew yet
more lovely day by day. The birds and deer were full of joy, and the bees with their sweet
humming looked very charming. Not even Sesa (the king of serpents) would be able to
describe the forest which was adorned by Sri Rama (the Chief of Raghus) in His manifest
form. Once upon a time, as the Lord was sitting at ease, Laksmana addressed Him in
guileless words: " O Lord of gods, human beings, sages and all animate and inanimate
creation! I ask of You as of my own master. Instruct me, my lord, how I may be able to
adore the dust of Your feet to the exclusion of everything else. Discourse to me on spiritual
wisdom and dispassion as well as on Maya (Illusion); and also speak to me about Bhakti
due to which you shower Your grace."
"Also explain to me all the difference between God and the individual soul, so
that I may be devoted to Your feet and my sorrow, infatuation and delusion may
disappear." |
Aranya_Kanda | 686 | "I will explain everything in a nutshell; listen, dear brother, with your mind, intellect
and reason fully absorbed. The feeling of 'I' and 'mine' and 'you' and 'yours' is Maya
(Illusion), which holds sway over all created beings. Whatever is perceived by the senses
and that which lies within the reach of the mind, know it all to be Maya. And hear of its
divisions too: they are two, viz., knowledge and ignorance. The one (ignorance) is vile and
extremely painful, and has cast the Jiva into metempsychosis. The other (knowledge), which
brings forth the creation and which holds sway over the three Gunas (Sattva, Rajas and
Tamas) is directed by the Lord and has no strength of its own. Spiritual wisdom is that which
is free from all blemishes in the shape of pride* etc., and which sees the Supreme Spirit
equally in all. He alone, dear brother, should be called a man of supreme dispassion, who
has spurned all supernatural powers as well as the three Gunas (of which the universe is
composed) as if of no more account than a blade of grass."
"That alone deserves to be called a Jiva (individual soul), which knows not Maya
nor God nor one's own self. And Siva (God) is He who awards bondage and liberation
(according to one's deserts), transcends all and is the motivator of Maya."
Shrimad Bhagavadgita enumerates the following characteristics which make for spiritual wisdom.
They are: absence of pride, freedom from hypocrisy, non-violence, forgiveness, guilelessness, devout service
of one's preceptor, purity of body and mind, steadfastness, subjugation of the mind, aversion to the objects of
sense, absence of egotism, pondering again and again on the painful character of and the evils inherent in
birth, death, old age and disease; absence of attachment and the feeling of mineness in respect of one's son,
wife, home, etc., and constant equipoise of mind both in favourable and unfavourable circumstances;
unflinching devotion to the Lord through exclusive attachment living in secluded and holy places and finding
no enjoyment in the company of men; fixity in self-knowledge and seeing God as the object of true knowledge
(vide XIII.7-11). The definition given here narrates the opposites of these virtues, viz., pride, hypocrisy,
violence and so on. The definition may be interpreted in a different way as well. It may be taken to mean that
spiritual wisdom cannot be attained through the ordinary means of cognition (Manasa or Pramanas) such as
perception, inference, verbal testimony and so on; it is self-evident (svatah praman). |
Aranya_Kanda | 687 | "Dispassion results from the practice of virtue, while spiritual wisdom comes of
the practice of Yoga (concentration of mind); and wisdom is the bestower of liberation:
so declare the Vedas. And that which melts My heart quickly, dear brother, is Devotion,
which is the delight of My devotees. It stands by itself and requires no other prop;
whereas Jñana (knowledge of God in His absolute formless aspect) and Vijnana
(knowledge of the qualified aspect of God, both with and without form) depend on it.
Devotion, dear brother, is incomparable and the very root of bliss; it can be acquired only
by the favour of saints. I now proceed to tell you at some length the means of acquiring
Devotion, an easy path by which men find Me. In the first place a man should cultivate
excessive devotion to the feet of the Brahmanas and secondly he should remain engaged
in his own duty according to the lines laid down by the Vedas. This induces an aversion to
the pleasures of sense and dispassion in its turn engenders a love for My Cult (the Cult
of Devotion). This will bring steadfastness in the nine forms of Devotion* such as Sravana
(hearing of the Lord's praises etc.,) and the mind will develop an excessive fondness for
My sports. Again, one should be extremely devoted to the lotus feet of saints and should
be persistent in the practice of adoration through mind, speech and action. He should
* The nine forms of Devotion as enumerated in Srimad Bhagavata are: (1) Sravana (hearing of
the Lord's praises and stories), (2) Kirtana (chanting His Name, praises and stories), (3) Smarana (fixing
one's thought on Him), (4) Padasevana (adoring His feet); (5) Arcana (worshipping an image of the Lord),
(6) Vandana (making obeisance to Him), (7) Dasya (offering devout service to the Lord), (8) Sakhya
(cultivating friendship with Him) and (9) Atmanivedana (offering oneself to the Lord). |
Aranya_Kanda | 688 | recognize Me as his preceptor, father, mother, kinsman, lord, deity and all and should be
steadfast in My service. A thrill runs through his body as he sings My praises; his voice gets
choked and his eyes flow with tears; he is free from lust and other vices, pride and
hypocrisy. I am ever at the beck and call of such a devotee.
(1-6)
"Nay, I ever repose in the lotus heart of those who depend on Me in thought, word
and deed and who worship Me in a selfless way."
(16) |
Aranya_Kanda | 689 | Laksmana was greatly delighted to hear the above discourse on the discipline of
Bhakti (Devotion) and bowed his head at the feet of the Lord. In this way some days
were spent in discoursing on dispassion, spiritual wisdom, goodness and morality. Now
Ravana (the notorious demon king of Lanka) had a sister, Surpanakha (lit., a woman
having nails as big as a winnowing fan) by name, who was foul-hearted and cruel as a
serpent. She once went to Pancavati and was smitten with pangs of love at the sight of
the two princes. At the very sight of a handsome man, be he her own brother, father or
son, O Garuda, a (wanton) woman gets excited and cannot restrain her passion, even
as the sun-stone emits fire when it is brought in front of the sun. Having assumed a
charming form she approached the Lord and with many a smile addressed the following
words to Him: "There is no man like you and no woman like me. It is with great
deliberation that God has made this pair. I have ransacked the three spheres but have
found no suitable match for me in the whole universe. It is for this reason that I have till
now remained a virgin; my mind has been set at rest a bit only after seeing you." The
Lord cast a glance at Sita and said only this much: "My younger brother is a bachelor."
She went to Laksmana, who, knowing that she was their enemy's sister, looked at his
lord and spoke in gentle tones: " Listen, fair lady: I am His servant and a dependant; thus
you will have no comforts with me. My lord is all-powerful and the sovereign king of
Kosalapura (Ayodhya); whatever He does will be worthy of Him. A servant who aspires
for happiness, a beggar who expects honour, a person addicted to some vice who hopes
for riches, a profligate who seeks a blessed state after death, an avaricious man who
covets fame and a proud man who expects the four prizes of life-all these men expect
to get milk by milking the heavens." "Again she turned and came to Sri Rama; but the
Lord sent her back to Laksmana. Said Laksmana, He alone will wed you, who
deliberately casts all shame to the winds." Thereupon she went fretting and foaming to
Sri Rama and revealed her frightful demoniac form. The Lord of Raghus saw that Sita
was terrified and made a sign to His younger brother (Laksmana).
(1-10) |
Aranya_Kanda | 690 | With great agility Laksmana struck off her nose and ears, thereby challereing
Ravaņa through her to a contest as it were.
Without nose and ears she wore a hideous aspect and looked like a mountain
flowing with torrents of red ochre. She went sobbing to Khara and Dūşana: "Fie, fie upon
your manhood and strength, brothers!" Questioned by them she told them everything in
detail; hearing her report the demon chiefs gathered an army. Swarming multitudes of
demons of diverse shapes rushed forth like hosts of winged mountains of collyrium
on vehicles of various kinds. They were infinite in number and were armed with terrible
weapons of various kinds. They placed at their head Sūrpaņakha shorn of her ears and
nose and thus presenting an inauspicious sight. Numberless ill-omens of a fearful nature
ocured to them; but the host heeded them not, doomed as they all were to death. They
roared and bullied and sprang in the air; and the champions were filled with excessive
joy to see the army. Said one, "Capture the two brothers alive and having captured them |
Aranya_Kanda | 691 | kill them and carry off the woman." The vault of heaven was overhung with the dust raised
by them. (Seeing this) Sri Rama called His younger brother (Laksmana) and said," "Take
Janaka's Daughter to some mountain-cave; a terrible array of demons has come.
Therefore, remain on your guard." Obedient to his lord's command he withdrew (to a safe
retreat) with Sita, bow and arrow in hand. When Sri Rama saw that the hostile force had
advanced, He smiled as He strung His formidable bow.
(1-7)
As He coiled His matted locks into a tuft on His head after stringing His formidable
bow, it seemed as if a pair of snakes were engaged in a conflict with countless
streaks of lightning on a mountain of emerald. Having girded up His quiver at His waist,
and clasping the bow with His long arms and putting His arrows in order, He looked
at the enemy even as a lion (the king of the beasts) would glare at a herd of large
elephants.
Valiant champions came rushing with all speed shouting " Seize him, seize him!"
even as the demons* close round upon the rising sun finding it all alone.
(18)
* It is mentioned in our scriptures that a special class of demons known by the name of 'Mandehas'
close round upon the rising sun, weapons in hand, every morning and are driven away by the drops of
water thrown into the air by way of 'Arghya' in course of the 'Sandhya' prayer. Thus it is all the more
necessary that every member of the twice-born classes should perform his Sandhya before sunrise every
morning without fail. |
Aranya_Kanda | 692 | Even as they beheld the Lord the invading warriors could not discharge their
arrows; the whole demon host became powerless. Khara and Dūşaņa summoned their
ministers and said, "This prince, whoever he may be, is an ornament of the human
race. Of all the Nāgas, demons, gods, human beings and sages that exist (in this
universe) we have seen, vanquished or slain many. But during our whole life, listen
to us, our brethren all, we have never beheld such beauty. Even though he has
disfigured our sister, he does not deserve death, peerless as he is among men.
'Surrender to us at once the woman you have put in hiding somewhere and return
home with your life, both you and your brother.' Deliver this message of mine to him
and return immediately with his reply." The heralds went to Śrī Rāma and delivered
the message to Him, in reply to which Śrī Rāma smilingly said, "We are Ksatriyas
by birth and are given to hunting in the woods; wretches like you are the game that
we are tracking. We are never dismayed at the sight of a mighty foe and would give
battle to Death himself if he ever appeared before us. Though human beings, we are
the exterminators of the race of demons and, though youthful in appearance, we are
the protectors of the hermits and the torment of the wicked. If you have no strength
to fight, you had better return home; I never kill an enemy who has turned his back
upon the field of battle. When you have come up to fight, it would be the height of
weakness to play wily pranks or to show compassion to your enemy." The heralds
returned forthwith and repeated all that they had been told. The heart of Khara and
Dūşaņa was on fire when they heard it.
(1-7) |
Aranya_Kanda | 693 | Their heart was on fire and they exclaimed, "Capture him," hearing which fierce
demon champions rushed forth, all armed with bows and arrows, steel clubs, pikes,
spears, scimitars, maces and axes. First of all the Lord gave His bow a twang-shrill,
terrific and fearful-which deafened and distressed the demons and they had no sense
left in them at that time.
Having learnt that they were confronting a powerful enemy, the demon warriors
now rushed with caution and began to hurl missiles and weapons of various kinds on Sri
Rāma. The Hero of Raghu's line, however, tore them into pieces as small as sesamum
seeds and then drawing the bow-string to His ear let fly His own arrows. (19 A-B) |
Aranya_Kanda | 694 | Then the terrible arrows sped forth, hissing like so many serpents. Sri Rama got
infuriated in battle and arrows, exceedingly sharp, flew from His bow. The demon
warriors turned and fled when they found the arrows so very keen. The three brothers
(Khara, Dusana and Trisira) now flew into rage: "Whoever flees from the battle-field will
be killed by us with our own hands." At this the warriors turned back, fully resolved to
die, and made a frontal attack with weapons of every description. Perceiving that the
enemy was exceedingly furious, the Lord fitted arrows to His bow and discharged many
a shaft of the 'Naraca' type with the result that frightful fields began to be mowed down.
Trunks, heads, arms, hands and feet began to drop to the ground here, there and
everywhere. Pierced by shafts, they yelled and their trunks fell like mountains. The
bodies of the warriors were torn into a hundred pieces and resorting to deceptive
methods they stood up again. A number of arms and heads flew through the air and
headless trunks ran to and fro. Birds like kites and crows and jackals wrangled in a
cruel and awful way. |
Aranya_Kanda | 695 | Jackals wrangled; ghosts, spirits and fiends filled the bowls of skulls with blood:
devils clashed the heads of slain warriors like cymbals and the Yoginis* danced. Sri
Rama's fierce arrows tore to pieces the leaders' breast, arms and heads; their bodies
fell on every side but stood up again to fight with terrible cries of "Seize, capture!" Vultures
flew away with the end of entrails in their claws, while goblins scampered with the other
end held in their hands; one might fancy numberless children of the town of the battle-
field were flying kites. A large number of champions, that had been smitten or knocked
* A class of female attendants on Lord Siva or Goddess Durga, who are generally believed to be sixty-
four in number. |
Aranya_Kanda | 696 | down or whose breast had been torn, lay moaning. Finding their army in distress leaders
like Trisira, Khara and Dusana turned towards Sri Rama. Countless demons hurled furiously
against the Hero of Raghu's line, arrows, spears, iron clubs, axes, javelins and daggers
all at once. In the twinkling of an eye the Lord warded off the enemy's shafts and sent
forth His own arrows, planting ten shafts in the breast of each champion of the demon
host. The leaders fell to the ground but rose again and joined in the fray. Yet they would
not die and played very many tricks. The gods trembled with fear when they saw that the
demons numbered fourteen thousand, while the Lord of Ayodhya was all alone. Finding
the gods and sages alarmed, the Lord, who is the Controller of Maya (Cosmic Illusion),
wrought a great miracle. The demons saw one another in the form of Sri Rama, so that
the enemy's warriors fought among themselves and perished.
(1-4)
They quitted their body crying "Rama! Rama!!" and thereby attained the state of
eternal bliss. Falling back upon this device the Ocean of Mercy killed the enemy in an
instant. The gods in their exultation rained down flowers and kettle-drums sounded in the
heavens. And hymning their praises one after another they all left, shining in their cars
of various patterns.
(20 A-B) |
Aranya_Kanda | 697 | When the Lord of Raghus had vanquished the foe in battle, the gods, human
beings and sages were all rid of fear. Then Laksmaņa brought Sītā back; and as he fell
at His feet the Lord joyously clasped him to His bosom. Sītā fixed Her gaze on His
swarthy and delicate form with utmost affection; but Her eyes knew no satiety. Thus
dwelling at Pañcavațī the blessed Lord of Raghus performed deeds that delighted gods
and sages alike. Perceiving the destruction of Khara and Dūşaņa, Śūrpaņakhā approached
Rāvana and instigated him (against Śrī Rāma). In great fury she rated him in the
following words: "Discarding all thought of your realm and exchequer you drink and sleep
day and night and take no heed of the enemy, who is now at your very door. Sovereignty
without political insight, wealth divorced from virtue, noble deeds that have not been
offered to Śrī Hari (God) and learning which does not beget discrimination is nothing but
fruitless labour to the man who has gained such kingdom or wealth, to the doer of the
noble acts and to the student respectively. A recluse is quickly undone by attachment,
a king by evil counsel, wisdom by conceit, modesty by drinking, friendship by want of love,
and man of merit by vanity: such is the maxim I have heard.
(1-6)
"An enemy, a malady, fire, sin, a master, and a serpent are never to be accounted
trifles." So saying and with profuse laments she set to weeping. In her distress she threw
herself down in Rāvana's court and with many a tear said, "Do you think, my ten-headed
brother, that I should be reduced to this state even though you are alive?"
(21A-B) |
Aranya_Kanda | 698 | On hearing this the courtiers rose in great bewilderment; taking her by the arm
they lifted her up and comforted her. Said the king of Lanka, "Tell me what has happened
to you. Who has struck off your nose and ears?" "Two sons of Dasaratha, the lord of
Ayodhya, who are lions among men, are out for hunting in the woods. The estimate that
I have formed of their doing is that they will rid the earth of demons. Relying on the might
of their arm, O ten-headed Ravana, the hermits roam about the woods without fear.
Though quite young to look at, they are terrible as Death, the staunchest of archers and
accomplished in many ways. Both brothers are unequalled in might and glory; devoted
to the extermination of the wicked, they are a source of delight to gods and sages. The
elder of the two who is an abode of beauty, is known by the name of Rama; he has with
him a young belle. The Creator made that woman the very embodiment of loveliness; a
hundred million Ratis (consort of the god of love) are trifles before her. It was his
younger brother (Laksmana) who chopped off my ears and nose and made a mock of
me when he heard that I was your sister. When Khara and Dusana heard of it, they went
to avenge the wrong done to me; but Rama slew the whole army in a trice!" The ten-
headed demon (Ravana) burned all over (with rage) when he heard of the destruction of
Khara, Dusana and Trisira.
(1-6)
Having consoled Surpanakha he boasted of his strength in many ways; but he
retired to his palace full of great anxiety and could not sleep the whole night. (22) |
Aranya_Kanda | 699 | "Among gods, human beings, demons, Nagas and birds," he thought, "there is none
who can withstand my servants. As for Khara and Dusana, they were as powerful as
myself; who else could have killed them, had it not been the Lord Himself? If therefore
the Lord Himself, the Delighter of the gods and the Reliever of Earth's burden, has
appeared on earth, I will go and resolutely fight with him and cross the ocean of mundane
existence by falling to His arrows. Adoration is out of question in this (demoniac) body,
which is made up of the principle of ignorance, (Tamasa). Therefore, such is my firm resolve
in thought, word and deed. And if they happen to be some mortal princes I shall conquer
them both in battle and carry off the bride." Having thus made up his mind, he mounted
his chariot and drove off alone to the spot where Marica was living by the sea-shore. Now,
hear, Uma, the delectable account of the device that Sri Rama employed. (1-4)
When Laksmana had gone to the woods to gather roots, fruits and bulbs, Sri
Rama, the very encarnation of compassion and joy, spoke with a smile to Janaka's
Daughter:-
(23) |
Aranya_Kanda | 700 | "Listen, my darling, who have been staunch in the holy vow of fidelity to me and
are so virtuous in conduct: I am going to act a lovely human part. Abide in fire until I have
completed the destruction of the demons." No sooner had Sri Rama told Her everything
in detail than She impressed the image of the Lord's feet on Her heart and entered into
the fire, leaving with Him only of a shadow of Hers, though precisely of the same
appearance and the same amiable and gentle disposition. Laksmana too did not know
the secret of what the Lord had done behind the curtain. The ten-headed Ravana
approached Marica and bowed his head to him, selfish and vile as he was. The
meekness of a mean creature is a source of great trouble like the bending of a goad,
bow, snake or cat. The sugar cooted speech of a villain is as alarming, Bhavani (Parvati),
as the flowers that blossom out of season.
(1-4)
After doing him homage Marica respectfully enquired of him his errand: "Wherefore,
my son, are you so much disturbed in mind that you have come all the way alone?" (24) |
Aranya_Kanda | 701 | The wretched Ravana proudly repeated the whole story to him and added," "Assume
the false appearance of a wily deer, so that I may be able to abduct the princess." Marica,
however, remonstrated, "Listen, Ravana: though disguised as a man, He is the lord of the
whole animate and inanimate creation. There can be no quarrel with Him, dear son; we die
when He would have us die and live only by His sufferance. Those very princes had gone
to guard the sacrifice of the sage Visvamitra, when Sri Rama (the Lord of Raghus) smote
me with a pointless arrow, that threw me at a distance of 800 miles in an instant. It will
not be good to antagonize them. I find myself reduced to the position of an insect* caught
in the nest of a Bhriga (a wasp-like winged creature) inasmuch as I behold the two brothers
wherever I look. Even if they are human beings, dear son, they are remarkable heroes
nonetheless; and opposition to them will not avail.
(1-4)
"But can he possibly be a man, who recklessly killed Tadaka and Subahu, broke
Siva's bow and slew Khara, Dusana and Trisira ?"
(25)
It is a matter of common observation that the Bhriga catches hold of any insect whatsoever and
confining it in its nest of mud hums incessantly before it with the result that the insect is enamoured of the
Bhriga and is eventually transformed into a Bhriga. |
Aranya_Kanda | 702 | "Therefore, considering the welfare of your race you had better return home."
When he heard this he flared up and showered many abuses on Marica. "You fool,
you presume to teach me as if you were my preceptor. Tell me which warrior in this
world is a match for me." Then Marica thought to himself, "It does not do one good to
make enemies of the following nine, viz., one skilled in the use of a weapon, he
who knows one's secret, a powerful master, a dunce, a wealthy man, a physician, a
panegyrist, a poet, an expert cook." Either way he saw he must die: hence he sought
refuge in the Lord of Raghus. "If I argue further, the wretch would kill me; why, then,
should I not be killed by Sri Rama's arrows?" Pondering thus in his mind he accompanied
Ravan, unremitting in his devotion to Sri Rama's feet. He felt extremely delighted at the
thought that he would be able to behold his greatest friend (Sri Rama), even though he
would not reveal his joy to Ravana.
"My eyes will be rewarded when I behold my most beloved lord to my great
exultation and I shall fix my thoughts on the feet of the All-merciful accompanied by Sita
and His younger brother. To think that Sri Hari, the Ocean of Bliss, whose very wrath
confers final beatitude and who, though subject to none gives Himself up entirely to the
will of His devotees, will fit an arrow with His own hands to His bow and slay me!"
"As He runs after me on foot, carrying His bow and arrow, I shall again and again
turn in order to get a sight of my lord! No one else is so blessed as I am." |
Aranya_Kanda | 703 | When the ten-headed Ravana drew near to the forest (in which Sri Rama had
taken up His abode), Marica assumed the false appearance of a deer, so very wonderful
as to defy description, with a body of gold artistically inlaid with jewels. When Sita saw
the exquisitely beautiful creature, most lovely in every limb, She said, " Listen, my
gracious Lord Sri Rama (Hero of Raghu's line), this deer has a most charming skin. Pray
kill this animal, my lord, and get me the hide, true as you are to your word." Thereupon
the Lord of Raghus, even though He knew all the circumstances (that had led Marica to
assume the semblance of a deer) arose with joy to accomplish the object of the gods.
Casting a look at the deer He girded up His loins with a piece of cloth and taking the
bow in His hand fitted a shining arrow to the same. The Lord cautioned Laksmana: "A
host of demons, brother, roam about in the woods. Take care of Sita with due regard to
your strength and circumstances and making use of your intellect and discretion." The
deer took to flight at the sight of the Lord and Sri Rama ran after it pulling His bow-string.
How strange that He whom the Vedas describe in negative terms such a 'not that' and |
Aranya_Kanda | 704 | whom Siva is unable to catch hold of even in meditation, ran in pursuit of a false deer!
Now close at hand. The very next moment it ran away to some distance; at one time it
came into view, at another it went out of sight. Thus alternately revealing and concealing
itself and practising every kind of wile, it took the Lord far away. Now Sri Rama took
a steady aim and let fly the fatal shaft, when the animal fell to the ground with a fearful
cry, first calling aloud to Laksmana but afterwards mentally invoking Sri Rama. While
giving up the ghost it manifested its real form and lovingly remembered Sri Rama. The
omniscient Lord, who could see the love of his heart, conferred on him the state which
cannot be easily attained to even by the sages.
(1-9)
The gods rained down flowers in abundance and sang praises of the Lord: "The
Lord of Raghus is such a friend of the humble that He conferred His own state (divinity)
on a demon."
(27) |
Aranya_Kanda | 705 | As soon as He had slain the wretch the Hero of Raghu's line turned back, the
charming bow in his hand and the quiver at His waist. When Sītā heard the cry of
distress, She was seized with excessive fear and said to Laksmana, "Go quickly, your
brother is in great peril." Laksmana answered with a smile, " Listen, mother! By the very
play of Śrī Rāma's eyebrows the entire creation is annihilated; could He then everle
dreamed of being in danger?" But when Sītā urged him with words that cut him to the
quick, Laksmana's resolution for such was Śrī Hari's will was shaken, He entrusted Her
to the care of all the sylvan gods and the deities presiding over the quarters and
proceeded to the place where Śrī Rāma, a veritable Rahu to the moonlike Rāvana, was.
Availing himself of this opportunity, when there was none by the side of Sītā, the ten-
headed Rāvana drew near to Her cottage in the guise of a recluse. He, in fear of whom
the gods and demons equally trembled, so much so that they could neither sleep by night
nor eat their food by day-that very Rāvana proceeded on his mission of thieving looking
this side and that like a cur. Even so the moment a man sets his foot on the path of vice,
O Garuda (king of birds), his bodily glow, reason and strength completely disappear.
Having invented alluring stories of various kinds he not only showed Her the course
which was dictated by political wisdom but also used threats and made love to Her. Said
Sītā, "Listen, O holy father: you have spoken like a villain." Then Rāvana revealed his
real form; and She was terrified when he mentioned his name. Sītā plucked all Her
courage and said, "Stay awhile, O wretch; my lord has come. Even as a tiny hare would
wed a lioness, so have you wooed your own destruction (by setting your heart on me),
O king of demons." On hearing these words the ten-headed Rāvana flew into a rage,
though in his heart he rejoiced to adore Her feet.
(1-8)
Full of rage, Rāvana now seated Her in his chariot and drove through the air in
great flurry: he was so much afraid that he was scarcely able to drive.
(28) |
Aranya_Kanda | 706 | Cau.: ha jaga eka bira raghuraya, kehi aparadha bisarehu daya.
arati harana sarana sukhadayaka, ha raghukula saroja dinanayaka.1.
ha lachimana tumhara nahi dosa, so phalu payau kinheu rosa.
bibidha bilapa karati baidehi, bhuri krpa prabhu duri sanehi.2.
bipati mori ko prabhuhi sunava, purodasa caha rasabha khava.
sita kai bilapa suni bhari, bhae caracara jiva dukhari.3.
gidharaja suni arata bani, raghukulatilaka nari pahicani.
adhama nisacara linhe jai, jimi malecha basa kapila gai.4.
site putri karasi jani trasa, karihau jatudhana kara nasa.
dhava krodhavamta khaga kaise, chūtai pabi parabata kahũ jaise.5.
re re dusta thaRha kina hohi, nirbhaya calesi na janehi mohi.
avata dekhi krtamta samana, phiri dasakamdhara kara anumana.6.
ki mainaka ki khagapati hoi, mama bala jana sahita pati soi.
jana jaratha jatayu eha, mama kara tiratha chẳRihi deha.7.
sunata gidha krodhātura dhava, kaha sunu ravana mora sikhava.
taji janakihi kusala grha jahu, nahi ta asa hoihi bahubahu.8. |
Aranya_Kanda | 707 | "Ah! Lord of Raghus, peerless champion of the world, reliever of distress and
delighter of the suppliant, ah! the sun that gladdens the lotus-like race of Raghu, for what
fault of mine you forgat showing mercy? Ah! Laksmana, the fault is none of yours; I have
reaped the fruit of the temper I showed." Manifold were the lamentations that Videha's
Daughter uttered. "Though boundless his mercy, my loving lord is far away. Who will
apprize the lord of my calamity? An ass would eat the sacrificial oblation!" At the sound
of Sita's loud wailing all created beings, whether animate or inanimate, felt distressed,
Jatayu (the king of vultures) heard the piteous cry and recognized (from Her voice) that
it was the spouse of Sri Rama, the Glory of Raghu's race, who was being carried away
by the vile demon (Ravana) like a dun cow that had fallen into the hands of some
barbarian. "Sita, my daughter, fear not; I will kill this demon." The bird darted off in its
fury like a thunderbolt hurled against a mountain. "Why do you not stop, O villain? You
are proceeding fearlessly as if you have not yet known me!" When he saw the vulture
bearing down upon him like Death, the ten-headed monster turned towards him and
reflected, "Is it Mount Mainaka or can it be Garuda (the king of birds) ? The latter,
however, knows my strength as also his lord (Bhagavan Visnu)!" When the bird drew near,
he recognized it and said, " It is no other than the aged Jatayu; he has come to drop
his body at the sanctuary of my hands." At this the vulture rushed in the excitement of
his fury, exclaiming: " Listen, Ravana, to my advice and return home safely, letting
Janaka's Daughter alone. Otherwise despite your many arms what will happen is this: in
the most terrible flame of Sri Rama's wrath your whole house will be consumed like a
moth." Bellicose Ravana, however gave no answer. The vulture (Jatayu) thereupon
rushed wildly on and clutching the demon by his hair pulled him from the chariot so that
he fell to the ground. Having placed Sita in a safe retreat, the vulture turned once more
towards Ravana and striking him with his beak tore his body. For nearly half an hour
Ravana lay unconscious. Much annoyed at this the demon now angrily drew his most
dreadful sword and cut off Jatayu's wings. Invoking Sri Rama and having accomplished
marvellous feats, the bird fell to the ground. Ravana took Sita once more into his car and
drove off in haste, greatly alarmed. Sita was borne through the air lamenting like a
frightened doe caught in the trap of a hunter. Perceiving some monkeys perched on a
hill She dropped some cloth uttering Sri Hari's name. In this manner Ravana took Sita
away and kept Her in the Asoka garden.
(1-13) |
Aranya_Kanda | 708 | The wretch tried every kind of threat and endearment but failed miserably. At last
he kept Her under an Asoka tree strongly guarded.
Having impressed on Her heart the beautiful image of Sri Rama as He appeared while
running in pursuit of the false deer, Sita incessantly repeated Sri Hari's Name. |
Aranya_Kanda | 709 | When the Lord of Raghus saw His younger brother coming, He outwardly
expressed much concern. "Alas! You have left Janaka's daughter alone and come here
against my instructions. Hosts of demons are roaming about in the forest; I, therefore,
suspect Sita is not at the hermitage." Laksmana clasped Sri Rama's lotus feet and
replied with joined palms, "Lord, it is no fault of mine." Accompanied by His younger
brother, the Lord went back to His hermitage on the bank of the Godavari. When He
saw the hermitage bereft of Janaka's Daughter, He felt as perturbed and afflicted as any
common man. "Alas! Sita, Janaka's daughter, the very mine of virtues, of such flawless
beauty, character, austerity and devotion!" Laksmana consoled Him in many ways. He
questioned all the creepers and trees (that stood on the way) as He went along (in
search of Her): " O birds and deer, O string of bees, have you seen the fawn-eyed Sita?
The wagtail, the parrot, the pigeon, the deer, the fish, the swarms of bees, the clever
cuckoo, the jasmine buds, the pomegranate, the lightning, the lotus, the autumnal moon,
the gliding serpent, the noose of Varuna (the god of water), the bow of Cupid, the swan,
the elephant and the lion now hear themselves praised. The Bilva fruit and the gold
banana rejoice and do not feel the least misgiving or bashfulness* Listen, Janaka's
daughter: in your absence today they are all glad as if they have got a Kingdom. How
can you bear such rivalry? Why do you not reveal yourself quickly, my darling?" In this
way the Lord searched and lamented like an uxorious husband sore smitten with pangs
of separation. Sri Rama, who is Bliss personified and has all His wishes accomplished,
and who is both unborn and immortal, behaved like a mortal. Further on they saw the
king of vultures lying, with his thoughts fixed on Sri Rama's feet which bear characteristic
marks on their soles.t
* Sri Rama here well-nigh exhausts the list of birds and beasts as well as of inanimate objects to which
Indian poets usually liken the limbs of a charming lady. Of these the eyes are compared to the fish and the
wagtail as well as to the eyes of a fawn, the nose to the parrot's beak, the neck to that of the pigeon, the curly
hair to a swarm of bees, the voice to the notes of a cuckoo, the teeth to the jasmine buds and the seeds of the
pomegranate, the complexion to the lightning, the eyes and the face as well as the hand and feet to the lotus,
the face to the autumnal moon, the braid of hair hanging on the back to a gliding serpent, the smile to the
noose of Varuna, the eyebrows to Cupid's bow, the gait to that of the swan and the elephant, the waist to that
of the lion, the breasts to the Bilva fruit and the thigh to the gold banana. The idea here is that though models
of beauty so far as earthly women are concerned, none of these analogues stood comparison with Sita's
limbs and hence they dare not face the latter out of shame. Now that Sita was no more to be seen, they all
regained their supremacy and exulted over their good fortune.
t The scriptures mention 48 marks on the soles of the Lord's feet, 24 on each. Those on the left are:
(1) a vertical line (Urdhvarekha), (2) a Svastika, (3) an Astakona (a figure consisting of a pair of squares
intersecting each other), (4) Goddess Laksmi (represented by a golden coil describing two and a half concentric
circles), (5) a plough, (6) a pestle, (7) a figure of Sesa (the serpent-god), (8) an arrow, (9) the sky (represented
by a cipher), (10) a lotus, (11) a chariot, (12) a thunderbolt, (13) a grain of barley, (14) the wish-yielding
(1-9) |
Aranya_Kanda | 710 | The Hero of Raghu's line, the ocean of mercy, caresse Jatayu's head with His lotus
hands. As the bird gazed on Sri Rama's countenance, the home of loveliness, all his pain
disappeared.
(30)
The vulture now recovered himself and spoke as follows: "Listen, Rama, the allayer
of the fear of transmigration: it was the ten-headed Ravana, my lord, who reduced me
to this plight; it was the same wretch who carried off Janaka's daughter. He took Her
tree in heaven, (15) a goad, (16) a flag, (17) a crown, (18) the discus (Sudarsana), (19) a throne,
(20) the staff of Yama (the god of death), (21) a chowrie, (22) an umbrella, (23) a human figure and
(24) a wreath of victory (placed by a bride round the neck of the suitor of her choice); while those borne on the
right sole are: (1) the river Sarayu, (2) a cow's hoof, (3) the earth, (4) a pitcher, (5) a small flag, (6) a Jambu fruit
(the black plum), (7) the crescent, (8) a conchshell, (9) a Satkona (a figure consisting of a pair of triangles
intersecting each other), (10) a triangle, (11) a mace, (12) a Jiva or the individual soul (represented by a point
illustrating its atomic size), (13) Vindu (a point) and (14) Sakti (represented by a semi-circle and forming the
base of the Vindu), (15) a reservoir of nectar, (16) three horizontal lines like the folds of the belly, (17) a fish,
(18) the full-moon, (19) a lute, (20) a flute, (21) a bow, (22) a quiver, (23) a swan and (24) an ornament for the
head of a lady. It should be remembered here that Sri Sita also bears the same marks in Her soles, with this
difference that the marks on Sri Rama's right sole are borne by Sita on Her left and vice-versa. |
Aranya_Kanda | 711 | away, holy sir, to the south while she kept screaming loudly as an osprey. I have survived,
my lord, only to behold You, my life now is about to depart, O fountain of mercy." Said
Sri Rama, "Live yet more, Dear one." He, however, replied with a smile on his
countenance, "He whose very name, so declare the Vedas, redeems the most depraved
soul even if it appears on his lips at the moment of his death, is present before me in
a visible form! What more is wanting now, for which I should retain my body any longer?"
With His eyes full of tears the Lord of Raghus replied, "Dear father, you have attained
to an enviable state by virtue of your own noble deeds. Nothing is difficult of attainment
in this world to those who have others' interests at heart. Casting off your body, dear
father, proceed now to My divine abode. What shall I give you, when you have all your
desires already accomplished ?
"But on reaching there, sire, tell not my father about Sita's abduction. If I am no
other than Rama ( if I am what I am), the ten-headed Ravana and his whole house will
go and say everything to him."
The vulture now dropped his body and assumed Sri Hari's own form, bedecked
with many jewels and clad in a yellow attire of matchless splendour, and possessed of
a dark hue and four long arms; and with his eyes full of tears he burst into praises of
his lord. |
Aranya_Kanda | 712 | "Glory to Sri Rama of incomparable beauty, who is absolute as well as qualified
and the true impeller of Gunas (Maya) too. His fierce arrows are potent enough to cut
off the terrible arms of the ten-headed Ravana. I incessantly adore the all-merciful Sri
Rama, the ornament of the earth, who is endowed with a form dark as the rain-cloud, a
face resembling the blue lotus and large eyes resembling the red lotus. Possessed of
long arms, He rids His devotees of the fear of transmigration. His strength is immeasurable;
He is without beginning and unborn, the one (without a second), unmanifest and
imperceptible, beyond the reach of the senses, though attainable with the help of the
Vedic hymns, the dispeller of pairs of opposites (such as joy and sorrow, birth and death,
pleasure and pain etc.,) consciousness personified, the supporter of the earth, the
delighter of the soul of countless saints and devotees who repeat the sacred Name of
Rama. I ever extol Sri Rama, who loves and is loved by those who are free from desire
and curbs the host of vicious propensities such as lust and so on. He, whom the Vedas
glorify under the name of Brahma, pure (free from the taint of Maya), all-pervading,
passionless and unborn, whom the sages attain to through manifold practices such as
meditation, discretion, dispassion and Yoga (self-discipline), that fountain of mercy has
become manifest as the very incarnation of beauty and enraptures the whole animate and
inanimate creation. He is the bee that resides in the lotus of my heart and through
every limb of His, shines the splendour of many a god of love. He, who is at once |
Aranya_Kanda | 713 | inaccessible and easily accessible, who has a guileless disposition and is both partial and
impartial and ever placid, whom the Yogis perceive with great effort subduing their senses
and mind, that Rama, the abode of Rama (Goddess Laksmi) and the Lord of the three
spheres (the entire creation) is ever at the beck and call of His devotees. May He abide
in my heart, whose holy praises put a stop to transmigration."
(1-4)
Asking the boon of uninterrupted devotion the vulture (Jatayu) ascended to Sri Hari's
Abode. Sri Rama performed his funeral rites with due ceremony and with His own hands. (32)
The Lord of Raghus is most tender-hearted and compassionate to the humble and
shows His mercy even where there is no occasion for it. On a vulture, who is a most
unclean and carnivorous bird, He conferred a state which is solicited even by Yogis.
Listen, Uma: those people are unfortunate indeed, who abandon Sri Hari and become
attached to the object of sense. The two brothers proceeded further in quest of Sita and
marked the thickening of the forest even as they went. The thicket was full of creepers
and trees and inhabited by many birds and deer, elephants and lions, Sri Rama
overthrew the demon Kabandha even as the latter met Him on the way; he told Him the
whole story about the curse pronounced on him: "The sage Durvasa had imprecated me;
the sin has now been wiped out by the sight of the Lord's feet." "Listen, O Gandharva,
to what I tell you: I cannot tolerate an enemy of the Brahmanas."
(1-4) |
Aranya_Kanda | 714 | "He who without guile in thought, word and deed, does service to the Brahmanas
(the very gods on earth), wins over Brahma, Siva, Myself and all other divinities. (33)"
"A Brahmana, even though he curse you, beat you or speak harsh words to you,
is still worthy of adoration: so declare the saints. A Brahmana must be respected, though
lacking in amiability and virtue; not so a Sudra, though possessing a host of virtues and
rich in knowledge." The Lord instructed Kabandha in His own cult (the cult of Devotion)
and was delighted at heart to see his devotion to His feet. Having regained his original
form (that of a Gandharva) he bowed his head to the lotus feet of Sri Rama (the Lord
of Raghus) and ascended to the heaven. Having conferred on him his own (Gandharva)
state the beneficent Rama repaired to the hermitage of Sabari*. When Sabari saw that
Sri Rama had called at her abode, she recalled the words of the sage (Matanga)† and
was glad of heart. With lotus-like eyes, long arms, a tuft of matted hair adorning their
* Sabari was known by the name of the wild tribe (Sabaras) to which she belonged. Though low-born,
she had already acquired some celebrity for her piety and devotion; hence the poet has chosen to call her
abode a hermitage ( a name generally applied to the abode of sages and hermits). This can easily serve as
an illustration of the catholicity of the great Hindu religion, which, though rigid in social matters, does not fail
to give proper recognition to individual merit and virtue. The whole of this episode is a great eye-opener in this
respect.
† From other sources it can be gathered that the sage, who was Sabari's own Guru, had predicted to
her, on the eve of his demise long before, that the Lord would visit her. It is this prediction of the sage that has
been referred to above. |
Aranya_Kanda | 715 | head like a crown and a garland of wild flowers hanging upon their breast, the two brothers
looked most charming-the one dark of hue and the other fair; Sabari fell prostrate and
embraced their feet. She was so owerwhelmed with love that no words came to her lips.
Again and again she bowed her head at their lotus feet. Presently she look some water
and reverently laved their feet and then conducted them to a seat of honour.
(1-5)
She brought and offered to Sri Rama the most delicious bulbs, roots and fruits.
The Lord partook of them appreciating again and again.
(34)
Joining her palms she stood before Him; as she gazed upon the Lord her love
waxed yet more ardent. "How can I extol You, lowest in descent and the dullest of wit
as I am? A woman is the lowest of those who rank as the lowest of the low. Of women
again I am the most dull-headed, O Destroyer of sins." Answered the Lord of Raghus:
"Listen, O good lady, to My words I recognize no other kinship except that of Devotion.
Despite caste, kinship, lineage, Dharma, reputation, wealth, physical strength, numerical
strength of his family, accomplishments and ability, a man lacking in Devotion is of no
more worth than a cloud without water. Now I tell you the nine forms of Devotion; please
listen attentively and cherish them in your mind. The first in order is company with the
saints and the second is marked by a fondness for My stories.
(1-4) |
Aranya_Kanda | 716 | "Humble service of the lotus feet of one's preceptor is the third form of Devotion, while the fourth type of Devotion consists in singing My praises with a guileless heart."
"Muttering My Name with unwavering faith constitutes the fifth form of adoration revealed in the Vedas. The sixth variety consists in the practice of self-control and virtue, desisting from manifold activities and ever pursuing the course of conduct prescribed for saints. He who practises the seventh type sees the world full of Me without distinction and reckons the saints as even greater than Myself. He who cultivates the eighth type of Devotion remains contented with whatever he gets and never thinks of detecting others' faults. The ninth form of Devotion demands that one should be guileless and straight in one's dealings with everybody, and should in his heart cherish implicit faith in Me without either exultation or depression. Whoever possesses any one of these nine forms of Devotion, be he man or woman or any other creature- sentient or insentient- is most |
Aranya_Kanda | 717 | dear to Me, O good lady. As for yourself, you are blessed with unflinching devotion of all
these types. The prize which is hardly won by the Yogis is within your easy reach today.
The most incomparable fruit of seeing Me is that the soul attains its natural state. If you
know anything about Janaka's daughter, My good lady, tell Me her news, O fair dame." "Go
to the Pampa lake, O Lord of Raghus; there You will make friends with Sugriva. He will
tell You everything, my Lord Rama, Hero of Raghu's line; You are of steady resolve and
know everything; nevertheless You ask me!" Bowing her head at the Lord's feet again and
again she lovingly related the whole story (of what the sage Matanga had told her and how
eagerly she had watched His approach all the time).
(1-7)
After telling the whole story she gazed on the Lord's countenance and imprinted
the image of His lotus feet on her heart; and casting her body in the fire of Yoga she
entered Sri Hari's state wherefrom there is no return. "O men, abandon your varied
activities, sins and diverse creeds, which all give birth to sorrow, and with genuine faith,"
says Tulasidasa, " be devoted to the feet of Sri Rama."
The Lord conferred final beatitude even on a woman who was not only an outcaste
but a very mine of sin; you seek happiness, my most foolish mind, by forgetting such
a master!
(36) |
Aranya_Kanda | 718 | Śrī Rāma left even that forest and proceeded further. The two brothers were lions
among men and possessed immeasurable strength. The Lord lamented like one smitten
with pangs of separation; He narrated stories and had many a dialogue (with Laksmana).
"Laksmana, mark the beauty of the forest; whose heart will not be stirred at its sight ?
United with their mates all the swarms of birds and herds of deer are reproaching me as
it were. When the bucks see me and scamper away (in fear), their mates would stop
them saying, 'You have nothing to fear; you may enjoy yourselves at will, O progeny of
deer. He has come in search of a gold deer.' The elephants would take their mates
alongwith them as if to teach me a lesson (that a man should never leave his wife alone).
The sacred lore, however thoroughly studied, must be gone through over and over again;
a king, however well served, should never be depended upon; and a woman scriptures
and king, even though you may cherish her in your bosom, is never thoroughly mastered.
See, brother, how pleasant the spring is; yet to me, bereft of my beloved, it is frightful.
(1-5)
"When the god of love found me tortured by separation, languishing and all alone,
he rushed against me with the verdant forest, bees and birds for his army. His spy (the
wind), however, has seen me with my brother and on his report the mind-born Cupid has
held up his advancing army and besieged me as it were."
(37 A-B) |
Aranya_Kanda | 719 | "Creepers have entwined themselves round gigantic trees, spreading as it were, a
variety of canopies in the sky. The plantains and stately palms are standing like beautiful
pennons and standards; he alone who is stout of heart could help being fascinated by
their sight. Trees of every description are adorned with flowers of various kinds, like
warriors arrayed in all their different kinds of panoply. Other beautiful trees standing here
and there look charming like champions separately encamped. The murmuring cuckoos
are his excited elephants; herons and rooks, his camels and mules; peacocks, Cakoras
and parrots, his noble war-horses; the pigeons and swans, his Arab steeds; the
partridges and quails, his foot soldiers. But there is no describing the whole host of
Cupid. Mountain rocks are his chariots; the rills, his kettledrums; the Catakas, the bards
that utter his praises; the garrulous bees are his trumpets and clarionets and the soft,
cool and fragrant breezes have come in the capacity of his ambassadors. Accompanied
by an army complete in all its four limbs (viz., the horse, the foot, the chariots and the
elephants), he goes about challenging all to a combat. Laksmana, they who remain firm
even at the sight of Cupid's battle-array are men that count in this world. His greatest
strength lies in woman; he alone who can escape her is a mighty champion. (1-6) |
Aranya_Kanda | 720 | "Brother, there are three evils most formidable of all-lust, anger and greed. In an
instant they distract the mind of hermits who are the very repositories of wisdom. The
weapons of greed are desire and hypocrisy, of lust naught but woman; while anger's
weapon is harsh speech: so declare the great sages after deep thought." (38 A-B)
Sri Rama, dear Uma, (says Bhagavan Siva) is beyond the three Gunas (Sattva,
Rajas and Tamas), though the lord of the animate and inanimate creation, and the inner
controller of all. (By speaking as above) He demonstrated the miserable plight of earthly
lovers and strengthened dispassion in the mind of the wise. Anger, lust, greed, pride and
delusion, all these get eliminated through Sri Rama's grace. He who wins the favour of
that divine player is never deluded by His jugglery. Uma, I tell you my own realization;
the only thing real is worship of Sri Rama, and the whole world is a dream. The Lord then
repaired to the shore of the deep and beautiful lake known by the name of Pampa. Its
water was as limpid as the heart of saints and it had charming flights of steps on all its
four sides. Beasts of various kinds drank of its water wherever they listed, as if there
was a crowd of beggars ever present at the house of a generous man.
(1-4) |
Aranya_Kanda | 721 | Covered by dense lotus leaves the water could not be easily discerned, even as
the attributeless Brahma is not perceived when veiled by Maya (Ignorance). All the fishes
that had their abode in the fathomless water of the lake were uniformly happy, even as
the virtuous ever pass their days peacefully.
(39 A-B)
Lotuses of different colours had opened their petals and swarms of bees sweetly
hummed. Swans and waterfowls made such a noise as though they had burst into
the Lord's praises the moment they saw Him. Birds like the Cakrawaka and the heron
were lovely beyond words; one could form an idea of their beauty only after seeing
them. The voice of the beautiful birds was so captivating that it seemed they invited
the wayfarers who passed by them. By the side of the lake hermits had erected their
thatched cottages; there were charming forest trees all around. The Campaka, the
Bakula, the Kadamba, the Tamala, the Patala, the Panasa, the Palasa, the mango
and many other varieties of trees had put forth new leaves and blosoms and swarms
of bees hummed on them. A delightful breeze which was naturally cool, gentle and
fragrant, ever breathed there. The cuckoos cooed so sweetly that their melody disturbed
the hermits in their meditation.
(1-5) |
Aranya_Kanda | 722 | Weighed down with the load of their fruits all the fruit trees well-nigh touched
the ground, even as benevolent souls grow all the more humble on getting a large
fortune.
When Sri Rama saw this most beautiful lake, He took a dip into it and felt supremely
delighted. Seeing the pleasant shade of a stately tree, the Lord of Raghus sat in it with
His younger brother. There all the gods and sages came once more and having hymned
His praises returned to their several homes. The All-merciful sat in a most cheerful mood
and discoursed with His younger brother on delightful topics. When the sage Narada saw
the Lord suffering the pangs of separation, he felt much perturbed at heart. " It is in
submission to my curse* that the Lord is undergoing many hardships of an oppressive
nature. Let me, therefore, go and see such a noble Lord; for such an opportunity may
not present itself again," Reflecting thus Narada went, lute in hand, to the spot where the
Lord was sitting at ease. He fondly sang in a soft voice the exploits of Sri Rama dwelling
upon them in all detail. As he prostrated himself the Lord lifted him up and held him in
His embrace for a long time. After enquiring of his welfare He seated him by His side,
while Laksmana reverently laved His feet.
(1-6)
* Vide Balakanda, the Caupais following Doha 136, Doha 137 and the Caupais coming after it. |
Aranya_Kanda | 723 | After much supplication and realizing that the Lord was pleased at heart, Narada
joined his lotus palms and spoke as follows:-
" Listen, O Lord of Raghus, generous by nature as You are: You confer delightful
boons that are unattainable as well as those that are attainable. Grant me, my master, only
one boon that I ask of You, even though You already know it (even without my asking),
indwelling as You do the hearts of all." " You know my disposition, dear sage: do I ever
hide anything from my devotees ? What object do I hold so dear, O chief of sages, that
you may not ask it of Me? There is nothing which I may withhold from my votary: never
give up this belief even by mistake." Then Narada gladly said, "This is the boon I presume
to ask: even though my lord has many names, each greater than the other, as the Vedas
declare, let the name RAMA, my lord, surpass all other names in exterminating the whole
brood of sins even as a fowler kills an entire flock of birds. |
Aranya_Kanda | 724 | "May the name RAMA shine as the moon and the other names as so many stars
in the cloudless sky of Your devotee's heart during the full-moon night of devotion to
You." "The all-merciful Lord of Raghus replied to the sage, "So be it" Thereupon Narada
felt much delighted at heart and bowed at the Lord's feet."
Seeing the Lord of Raghus so highly pleased, Narada spoke again in gentle tones-
" Listen, O Rama: when You impelled Your Maya (deluding potency) and infatuated me,
O Lord of Raghus, I wanted to marry. Why, then, did You not let me accomplish my
desire ?" " Listen, O sage: I tell you with all the emphasis at My command that I always
take care of those who worship Me with undivided faith, even as a mother guards her
child. If an infant child runs to catch hold of fire or a snake, the mother holds it aside.
When, however, her son has grown up she loves him no doubt, but not as before. The
wise are like My grown up sons, while humble devotees are like My infant children. A devotee
depends on Me, while the former (a wise man) depends on his own strength; and both
have to face enemies like lust and anger. Pondering thus the prudent adore Me and never
take leave of devotion even after attaining wisdom.
(1-5) |
Aranya_Kanda | 725 | "Lust, anger, greed, pride etc., constitute the most powerful army of Ignorance. But
among them all the fiercest and the most troublesome is that incarnation of Maya (the
Lord's deluding potency) called woman."
"Listen, O sage: the Puranas, the Vedas and the saints declare that woman is like
the vernal season to the forest of ignorance. Nay, like the hot season she dries up all the
ponds and lakes of Japa (the muttering of prayers), austerity and religious observances.
Again, lust, anger, pride and jealousy are so many frogs as it were; like the rainy season
woman is the only agency that gladdens them all. Even so latent desires of a vicious type
are like a bed of lilies, to which, like the autumn, she is ever agreeable. All the different
virtues are like a bed of lotuses; like the middle of winter, woman, who is a source of base
(sensuous) pleasure, blights them all. Again, the overgrowth of the Yavasa plant in the
shape of mineness flourishes when the close of winter in the shape of woman appears. For
owls in the shape of sins woman is a delightful night thick with darkness. Even so reason,
strength, virtue and truth are all so many fishes as it were; and woman, so declare the wise,
is like a hook to catch them."
"A young woman is the root of all evil, a source of torment and a mine of all woes.
Therefore, bearing this in mind, O sage, I prevented your marriage." |
Aranya_Kanda | 726 | As the sage listened to the delightful words of Sri Rama (the Lord of Raghus), a thrill
ran through his body and his eyes filled with tears. He said to himself, "Tell me, is there
any other master whose wont it is to show such attachment and fondness for his servants?
Men who refuse to worship such a lord shaking off all delusion are bankrupt of wisdom,
dull-writted and wretched." The sage Narada again reverentially spoke to the Lord, " Listen,
O Rama, who are well-versed in sacred lore: tell me, my lord Raghuvira (Hero of Raghu's
line), the distinguishing marks of saints, O dispeller of the fear of transmigration." "I tell you,
dear sage, the qualities of saints, by virtue of which they hold Me in subjection. They are
masters of the six passions (lust, anger, greed, infatuation, pride and jealousy), sinless,
disinterested, firm, possessing nothing, pure (both within and without), full of bliss, of
boundless wisdom, desireless, moderate in diet, truthful, inspired, learned and united with
God, circumspect, bestowing honour on others, free from pride, strong-minded and highly
conversant with the course of Dharma (righteousness).
(1-5)
"They are abodes of virtue, above the sorrows of the world and free from doubt.
Nothing besides My lotus feet is dear to them, not even their body nor their home." (45) |
Aranya_Kanda | 727 | "They blush to hear themselves praised but feel much delighted to hear others'
praises. Even-minded and placid, they never abandon the right course. Guileless by
nature and loving, they are given over to prayer, austerity, control of the senses, self-
denial and religious observances and undertake sacred vows. They are devoted to the
feet of their Guru, Lord Govinda (Visnu) and the Brahmanas. They are full of piety,
forgiving, friendly to all, compassionate, cheerful under all circumstances and sincerely
devoted to My feet. They are further characterized by dispassion, discretion, modesty,
knowledge of the truth relating to God as well as by a correct knowledge of the Vedas
and Puranas. They never take recourse to hypocrisy, pride or arrogance nor set their
foot on the evil path even by mistake. They are ever engaged in singing or hearing My
stories and are intent on doing good to others without any consideration. In short, O good
sage, the qualities of the saints are so numerous that they cannot be exhausted even
by Sarada ( the goddess of speech) nor by the Vedas."
"Neither Sarada nor Sesa could tell them!" Even as he heard this the sage Narada
clasped the Lord's lotus feet. In this way the all-merciful Lord, the befriender of the meek,
recounted with His own lips the virtues of His devotees. Narada bowed his head at the
Lord's feet again and again and left for the abode of Brahma (the Creator). Blessed are
they, says Tulasidasa, who, giving up all hopes, are steeped in love for Sri Hari. |
Aranya_Kanda | 728 | People who sing or hear the sanctifying praises of Ravana's Foe shall be
rewarded with steadfast devotion to Sri Rama even without dispassion, japa or concentration
of mind. The body of a young woman is like fhe flame of a candle; be not a moth to it,
O my mind. Abandoning lust and pride worship Sri Rama and enjoy the company of
(46A-B)
saints.
[PAUSE 22 FOR A THIRTY-DAY RECITATION]
Thus ends the third descent into the Manasa lake of Sri Rama's exploits,
that eradicates all the impurities of the Kali age. |
Ayodhya_Kanda | 369 | May He in whose lap shines forth the Daughter of the mountain-king, who carries
the celestial stream on His head, on whose brow rests the crescent moon, whose throat
holds poison and whose breast is the support of a huge serpent, and who is adorned by
the ashes on His body, may that Chief of gods, the Lord of all, the Destroyer of the
universe, the omnipresent Siva, the moon-like Sankara, ever protect me.
(1)
May the splendour of Sri Rama's lotus-like face, which neither grew brighter at the
prospect of His being installed on the throne of Ayodhya nor was dimmed by the painful
experience of exile in the woods, ever bring sweet felicity to me.
(2) |
Ayodhya_Kanda | 370 | I adore Sri Rama, the Lord of Raghu's race, whose limbs are as dark and soft as
a blue lotus, who has Sita enthroned on His left side and who holds in His hands a
mighty arrow and a graceful bow.
Cleansing the mirror of my mind with the dust from the lotus feet of the revered
Guru, I sing Sri Rama's untarnished glory, that bestows the four rewards of human life.
From the day Sri Rama returned home duly married, there was new festivity and
jubilant music everyday. The fourteen spheres were like huge mountains on which clouds
in the shape of meritorious deeds poured showers of joy. The water thus discharged
formed into gorgeous rivers of affluence, success and prosperity, that rose in spate and
flowed into the ocean of Ayodhya. The men and women of the city were like jewels of a
fine quality, bright, priceless and charming in everyway. The splendour of the capital was
beyond description; it seemed as if the Creator's workmanship had been exhausted there.
Gazing on the moon-like face of Sri Ramacandra the citizens were all happy in everyway.
All the mothers with their companions and maids were delighted to see the creeper of their
heart's desire bear fruit. The king was particularly enraptured when he saw or heard of Sri
Rama's beauty, goodness, amiability and genial disposition. |
Ayodhya_Kanda | 371 | All cherished in their heart a common desire and said in their prayer to the great Lord
Śiva, "Would that the king in his own life-time appointed Śrī Rāma as his regent."
One day the Chief of Raghus sat with all his court in the state assembly hall.
Himself the embodiment of all virtues, the king was overjoyed to hear of Śrī Rāma's fair
renown. Every monarch solicited his favour, and the very guardians of the world
cultivated his friendship while respecting his wishes. In all the three spheres of the
universe and in all time-past, present or future-none could be found so abundantly
blessed as Daśaratha. Of him who had for his son Rama, the root of all bliss, whatever
might be said, would fall short of the truth. The king casually took a mirror in his hand
and looking at his face in the mirror, set his crown straight. The hair beside his ears had
turned grey; it seemed as if old age were whispering into his ears, "O king, make Rāma
your regent and thereby realize the object of your life and birth in this world."
Entertaining this idea in his mind and finding an auspicious day and a suitable
opportunity the king communicated it to his Guru (Vasistha) with his body thrilling over
with emotion and his mind filled with rapture. |
Ayodhya_Kanda | 372 | Said the king, "Listen, O chief of sages: Rama is now accomplished in everyway.
Servants and ministers, nay, all the people of the city and others who are either my
enemies or friends or neutrals, hold Rama as dear as I do. It seems your benediction
itself has incarnated in his lovely form. What more, my lord, all the Brahmanas and
their families cherish the same love for him as you do. Those who place on their head
the dust from the Guru's feet acquire mastery as it were, over all fortune. No one has
realized it as I have done; I have obtained everything by adoring the holy dust from
your feet. Now there remains only one longing in my heart and that too will be realized
by your grace, my lord." The sage was delighted to perceive his artless devotion and
said, "O king, give me your commands."
"O king, your very name and glory grant all one's desires. The object of your
heart's desire, O jewel of monarchs, is accomplished even before you entertain the
desire."
|
Ayodhya_Kanda | 373 | When the king was assured in his heart of the Guru being so favourably disposed
in everyway, he cheerfully said in gentle tones, "My lord, let Rama be invested with regal
powers; pray, command me so that necessary preparations may be set on foot. Let this
happy event take place during my life-time so that all people may attain the reward of their
eyesight. By the Lord's blessing Siva has allowed everything to pass smoothly; this is the
only longing that I have in my mind. Then I will not mind whether this body survives or not,
so that I may not have to repent afterwards." The sage was pleased to hear these
agreeable words of Dasaratha, which were the very fountain of felicity and joy. He said,
"Listen, O king: aversion to Sri Rama makes one repent, while His adoration is the only
means of soothing the agony of one's heart; nay, He follows like a shadow where there is
unadulterated love; the same Lord Sri Rama has been born as a son to you."
"O king, let there be no delay, and make every preparation quickly. That day itself
is auspicious and full of blessings, when Rama it proclaimed regent."
The king returned rejoicing to his palace and summoned his servants and
counsellors including Sumantra. They bowed their heads saying, "Victory to you may |
Ayodhya_Kanda | 374 | you live long;" and the king placed before them the most auspicious proposal. "If this
proposal finds favour with you all, instal Sri Rama on the throne with a cheerful heart."
The counsellors were glad to hear these agreeable words, which fell like a shower on the
young plant of their desire. The ministers prayed with joined palms: "May you continue
to live for millions of years, O sovereign of the world. You have thought out a good plan
which is a source of happiness to the whole world; therefore, lord, make haste and lose
no time." The king was pleased to hear the encouraging words of the ministers; it looked
as if a growing creeper had obtained the support of a strong bough.
Said the king, "Whatever orders the great sage Vasistha may be pleased to give
in connection with Sri Rama's coronation should be promptly carried out."
The great sage Vasistha gladly said in soft accents, "Fetch water from all principal
sacred places." And then he enumerated by name a number of auspicious objects such
as herbs, roots, flowers, fruits, leaves, chowries, deerskins, and draperies of various
kinds including countless varieties of woollen and silken textiles, jewels and numerous
other articles of good omen which were considered useful in this world for the coronation
of a king. Detailing all the procedure laid down in the Vedas he said, "Erect canopies of
all sorts in the city and transplant in the streets on all sides trees of the mango, arecanut
and plantain with fruits. Paint beautiful designs on the floors filling them with costly jewels
and tell the people to decorate the bazar promptly. Worship Lord Ganesa and your
preceptor as well as the tutelary deity and render service in every form to the
Brahmanas, the very gods on earth." |
Ayodhya_Kanda | 375 | "Prepare flags and banners, festal arches and vases as well as horses, chariots
and elephants." Bowing to these orders of the great sage (Vasistha) all concerned
applied themselves to their own work."
With whatever duty the great sage charged any man, the latter accomplished it so
promptly as if it had been done by him beforehand. The king adored Brahmanas, holy men
and gods, and performed auspicious rites for the sake of Sri Rama's welfare. As soon as
the delightful news of Sri Rama's installation reached the ears of the people, the whole of
Ayodhya resounded with festal music. Good omens manifested themselves in the person
of Sri Rama and Sita; Their graceful lucky limbs began to throb. Experiencing a thrill of joy
they lovingly said to one another, "The omens prognosticate Bharata's return. Many days
have passed and our heart longs to meet him. Auspicious omens assure us of our meeting
with a beloved friend, and in this world there is no one so dear as Bharata; the good omens
can thus have but one meaning." Sri Rama anxiously remembered His half-brother (Bharata)
day and night, even as a turtle has its heart fixed on its eggs.
That very time the ladies of the palace were delighted to hear this most auspicious |
Ayodhya_Kanda | 376 | news, even as the waves of the ocean commence their lovely sport on perceiving the
waxing moon.
Those who broke the news first were richly rewarded with ornaments and costumes. With
their body thrilling over with emotion and heart full of rapture all the queens started preparing
festal vases. Queen Sumitra painted with coloured meal lovely diagrams in various charming
designs and filled them with jewels. Overwhelmed with delight Sri Rama's mother (Kausalya)
sent for the Brahmanas and gave them gifts profusely. She worshipped female deities of the
village and other gods and Nagas and vowing them further offerings said to them, "In your
mercy grant me a boon which may ensure Sri Rama's welfare." Moon-faced and fawn-eyed
ladies sang festal strains in a voice as sweet as the notes of a cuckoo.
(1-4)
Men and women rejoiced in their heart to hear of Sri Rama's installation on the
throne; and thinking God to be favourably disposed towards them all began to make
preparations.
(8) |
Ayodhya_Kanda | 377 | The king then called Vasistha and sent him to Śrī Rāma's apartments for tendering
opportune advice. The moment the Lord of Raghus, Śrī Rāma, heard of the Guru's
arrival, He repaired to the door and, bowed His head at his feet. Reverently offering him
water to wash his hands with He ushered the sage and paid him honour by worshipping
him in the sixteen prescribed modes.* Then clasping his feet with Sītā, Śrī Rāma spoke
with His lotus palms joined, "A master's visit to his servant's house is the root of all
blessings and a panacea for all evils; yet it would have been more fitting, my lord, for the
master to have lovingly sent for the servant and charged him with a duty; for such is the
right course. Since, however, my lord has laid aside his authority and showed his affection
to me (by calling on me) my house has been hallowed today. I am ready to do what I
am bid, holy sir; for a servant is benefited only by serving his master." (1-4)
On hearing these words, steeped in affection as they were, the sage applauded
the Chief of Raghus, Śrī Rāma, and said, "It is but meet, O Rāma, that you should say
so, the ornament of the solar race that you are."
(9)
* The sixteen modes of worship prescribed in Tantric works consist in offering the following:-(1)
Asana (seat), (2) Padya (water for washing the feet), (3) Arghya (water for washing the hands), (4) Acamaniya
(water to drink), (5) Snaniya (water for ablution), (6) Gandha (sandal-paste), (7) Vastra (raiment), (8) Puspa
(flowers), (9) Dhupa (burning incense), (10) Dipa (light), (11) Naivedya (food), (12) Acamaniya (water for
rinsing the mouth), (13) Tambula (betel-leaves), (14) Daksiņa (a gift in coins), (15) Pradaksiņa (circumambu-
lation), and (16) Nirajana (waving lights). |
Ayodhya_Kanda | 378 | Extolling Śrī Rāma's goodness, amiability and noble disposition, the lord of sages,
Vasistha, said, thrilling over with emotion, "The king has made preparations for the
installation ceremony; he would invest You with regal powers. Rāma, You should observe
religious austerity today so that God may bring this affair to a happy conclusion." Having
admonished Him in this way the Guru returned to the king; while Śrī Rāma felt uneasy in
His heart and said to Himself, "My brothers and myself were all born together and together
have we dined, slept and played in our childhood; the piercing of our ear-lobes, (one of the
sixteen sacraments incumbent on a Hindu), our investiture with the sacred thread, wedding
and all other ceremonies have been gone through together. The only unseemly practice in
this spotless line is that the eldest should be installed on the throne to the exclusion of his
younger brothers." May this loving and graceful expression of regret on the part of the Lord
drive away all crookedness from the mind of His devotees.
On that very occasion came Laksmana steeped in love and rapture; Śrī Rāma,
who delighted Raghu's race even as the moon delights a lily flower, greeted him with
endearing words.
(1-4)
(10) |
Ayodhya_Kanda | 379 | There was a sound of music of various kinds, and the rejoicing in the city was
beyond words. All prayed for Bharata's return (from his maternal uncle's) and said to one
another, "Would that Bharata came with expedition and obtained the reward of his eyes."
In every bazar, street, house, lane and place of resort men and women talked to one
another, "When will that blessed hour start tomorow; during which God will fulfil our
desire, when with Sita beside Him Sri Rama will take His seat on the throne of gold and
when the object of our desire will be accomplished?" They all said, "When will the morrow
come?" While the wicked gods prayed that some trouble might brew in the meantime.
The rejoicing that was going on in Ayodhya did not please them even as a moonlit night
is not liked by a thief. Invoking Sarada the gods supplicated her and laying hold of her
feet fell at them again and again.
(1-4)
"Perceiving our grave calamity, O Mother, manipulate things in such a way today
that Sri Rama may retire into the forest, relinquishing His throne, and the object of us
immortals may be wholly accomplished."
(11)
Hearing this prayer of the divinities goddess Sarada stood still and was grieved at
the thought that she was going to play the same role with reference to the people of
Ayodhya as a wintry night does with respect to a bed of lotuses. Seeing her downcast
the gods spoke again in a suppliant tone, "Mother, not the least blame will attach to you;
for the Lord of Raghus is above sorrow and joy alike. You are fully acquainted with Sri
Rama's glory. As for the people, every embodied soul is subject to pleasure and pain
according to its fate. Therefore, you should go to Ayodhya for the good of the celestials." |
Ayodhya_Kanda | 380 | Clasping her feet again and again they exerted great pressure on her till she yielded and
set out, considering the gods as mean-minded. She said to herself, "Though their abode
is on high, their doings are mean; they cannot see others prosperity." Again, reflecting
on the role she was destined to perform in the days to come, when worthy poets would
seek her favour, she came with a cheerful heart to the capital of Dasaratha like the
intolerably evil influence of a planet.
(1-4)
Now Kaikeyi (Bharata's mother) had a dull-witted servant-maid, Manthara by
name; having perverted her reason and making her a receptacle of ill-repute, the
goddess of speech returned to her abode.
(12)
Manthara saw the city decorated and festal music melodiously playing; she,
therefore, asked the people, "What is all this rejoicing about?" When she heard of Sri
Rama's coming installation, she felt distressed in her heart. That evil-minded and low-
born woman pondered how mischief might be created overnight, even as a wily Bhila
woman who has seen a honeycomb hanging from a tree schemes how to get hold of
the honey. Pulling a long face she approached Bharata's mother. "What makes you
look so grave?" the queen smilingly asked. She made no answer, but only heaved
deep sigh, and adopting the way of women shed crocodile tears. Said the queen
laughing, "You are a most saucy girl; what I suspect, therefore, is that Laksmana has
taught you a lesson." Even then the most wicked servant-maid would not speak and
merely hissed like a black cobra.
(1-4) |
Ayodhya_Kanda | 381 | Apprehensive of misfortune as she was, the queen said to her, "How is it that you
do not speak? I hope Rama and his royal father, Laksmana, Bharata and Ripudamana
(Satrughna) are all well?" The hump backed woman (Manthara) was pained at heart to
hear these words.
(13)
"Why should anyone, O mother, give me a lesson? And on whose strength shall
I be cheeky? Who is happy today, except Rama, whom the king is going to invest with
regal powers? Providence has turned most favourable to Kausalya; seeing this she
cannot contain the pride of her bosom. Why not go and se for yourself all the splendour,
the sight of which has agitated my mind? Your son is away; while you are complacent
under the notion that your lord is under your thumb. You are excessively fond of sleeping
on a cushioned bed and are unable to detect the deceitful cunning of the king." Hearing
these affectionate words, yet knowing her malicious mind the queen angrily said, "Keep
quiet now. If you ever speak thus again, expert as you are in sowing seeds of discord
in a family, I will have your tongue pulled out."
(1-4)
"The one-eyed, the lame and the hump-backed, know these to be perverse and |
Ayodhya_Kanda | 382 | "O sweet-tongued one, I have said all this to you by way of advice; otherwise I cannot
even dream of being angry with you. That day alone will be auspicious and a bestower of
good fortune, when your words will come to be true. The eldest brother should be the lord
and the younger ones his servants: such is the blessed custom prevailing in the solar race.
If Sri Rama's coronation is really taking place tomorrow, ask of me, my friend, what pleases
your mind and I will grant it. By his innate disposition Rama loves all his mothers as dearly
as Kausalya. He is particularly fond of me; I have had occasions to test his love. Should God
in His mercy vouchsafe to me a human birth again, may Rama and Sita be my son and
daughter-in-law respectively. Rama is dearer to me than life; how is it that you have got
perturbed at the news of his coronation?"
"I adjure you in Bharata's name to tell me the truth putting away all deceit and
reservation. Let me know the reason why you should grieve on an occasion of
rejoicing." |
Ayodhya_Kanda | 383 | "I have had all my ambitions fulfilled as a result of my speaking only once; I shall
now speak again with another tongue. My wretched head surely deserves to be smashed
since you get offended even at my well-meaning words. Those alone who speak unctuous
words, minding not what is true and what is false, are your favourites, while I am
disagreeable to you. From this day onward I too will utter only that which is palatable to
my mistress, or else will keep mum all the twenty-four hours. God has given me a
misshapen body and made me dependent on others; one must reap as one has sown
and must get what one has given. Whoever may be the ruler, I lose nothing thereby; for
shall I cease to be a servant and become a queen now? Damnable is my nature in that I
cannot bear to see harm come to you. That is why I just broached the topic. But it was a
great blunder on my part; therefore, pardon me, O venerable lady."
(1-4)
Hearing these pregnant and agreeable deceitful words, the queen, who was a
woman with an unstable mind and was dominated by the celestial Maya, reposed her
faith in an enemy mistaking her for a friend.
(16) |
Ayodhya_Kanda | 384 | Again and again the queen politely questioned Manthara, hyptonized as she was
by the latter's guileful words like a doe fascinated by the music of a Bhila woman. Her
mind was changed according to the decree of fate and the servant-maid was pleased to
find her plan succeed. She replied, "While you persist in questioning me, I am afraid to
open my lips, since you have given me the name of a feud creator in the family." Thus
working up the queen's faith and manipulating her according to her own liking in everyway,
Manthara, who spelt disaster for Ayodhya like the evil influence exerted by the planet
Saturn for a period of seven and a half years (according to Indian Astrology), then spoke,
"You said just now, O queen, that Sita and Rama were dear to you and that you had
endeared yourself to Rama; this assertion of yours is true. This is, however, a thing of
the past; those days have now gone by. When the tide turns even friend become foes.
The sun fosters the family of lotuses; but in the absence of water it burns them to ashes.
Your co-wife (Kausalya) would strike at your very root; protect it by means of a good fence
in the form of a remedy.
(1-4)
"You are free from anxiety on the strength of your husband's love and know him
to be under your sway. The king, however, is malicious of mind, though sweet of tongue;
while you possess a guileless nature."
(17) |
Ayodhya_Kanda | 385 | "Rama's mother (Kausalya) is clever and deep; finding a suitable opportunity she
has turned it to account. You must know it is at the suggestion of Rama's mother that
the king has sent away Bharata to his maternal grandfather's. She says to herself, "All
my other co-wives serve me well, only Bharata's mother (yourself) is proud, because of
her influence with her lord. It is therefore, O mother, that you rankle in Kausalya's heart;
but she is too crafty to disclose her mind. The king is particularly fond of you; but due
to the jealousy to which a co-wife is naturally subject, Kausalya cannot tolerate it. That
is why by resorting to machination and winning over the king she has prevailed on him
to fix a date for Rama's installation on the throne. The coronation of Rama is in accord
with the traditions of the family; it is liked by all and is quite to my taste. I, however,
shudder to think of the consequences; may heaven so ordain that the mischief may
recoil on her own head."
(1-4)
Inventing and injecting many a mischievous formula Manthara put the queen of
the scent and told her a hundred and one stories of co-wives so as to foment her
jealousy.
(18)
As fate would have it, the queen felt assured in her heart of Manthara's fidelity; |
Ayodhya_Kanda | 386 | adjuring her by her own life she questioned Manthara once more, "What is it that you
inquire about? It is strange that you should not understand things even now! Even a
quadruped knows what is good or bad for it. Preparations have been going on for the last
fortnight; while you have got the news from me today. I get food and clothing under your
tutelage; hence I cannot be blamed for speaking the truth. If I tell a lie giving it the colour
of truth, God will punish me for the same. Should Rama's coronation take place tomorrow,
God will have sown the seed of adversity for you. I swear and tell you most emphatically,
O lady, that you have been discarded now as a fly from a cup of milk. If you and your
son accept the role of servants, then alone you will be allowed to stay in the house; and
in no other circumstance."
"Kadru (the progenitress of the serpent race) persecuted her co-wife Vinata*
coronation; so will Kausalya tyrannize over you. Bharata will rot in prison, while Laksmana
will be Rama's lieutenant."
* The names Kadru and Vinata take us back to the beginning of creation. The Puranas (a class of
sacred literature dealing with the history of the entire cosmos and wrongly supposed by modern critics both
in India and abroad to be works on mythology) declare that the different species of living beings from
celestials down to the tiniest insect took their common descent from the sage Kasyapa through different
mothers. Of them Kadru gave birth to the race of serpents, while Vinata brought forth the winged creation.
Once there was a controversy between the two ladies about the colour of the tail of the celestial horse
Uccaihshrava. Vinata insisted that the horse was white in colour while Kadru maintained that it was dark. It was
mutually agreed that the lady whose version proved untrue should serve the other as a handmaid for the rest
of her life. When Kadru came to know that the horses were really white in colour, she managed to hoodwink
the guileless Vinata by asking her sons (the cobra race) to cover the tail of Uccaihshrava by their own dark
forms and thus lending it a dark hue. Vinata was thus made to serve her co-wife for a number of years and
suffered great persecution at her hands, till she was liberated by Garuda (Vinata's powerful son and the
celebrated vehicle of Bhagavan Visnu). The story is told at length in the Adiparva of the Mahabharata. |
Ayodhya_Kanda | 387 | Hearing these unpleasant remarks, Kekaya's daughter (Kaikeyi) shrivelled with fear
and could not utter a word. Her body was wet with perspiration and shook like a plantain
stalk. The humpback then bit her tongue (for fear lest the gloomy picture drawn by her
might break Kaikeyi's heart). Telling her one after another many a story of wiles Manthara
comforted the queen and asked her to be of good cheer. At last the tide turned and
Kaikeyi conceived a fondness for mischief; she applauded a heron mistaking it for a swan.
"Listen, O Manthara; what you say is quite true. My right eye ever throbs and I have an
evil dream every night; but in my folly I did not tell you. I cannot help it, my friend; I am
so guileless by nature. I cannot distinguish a friend from a foe."
"Never to this day have I done an evil turn to anybody during my ascendancy.
I wonder for what offence has Providence subjected me to such terrible suffering all
at once."
"I would fain go and spend the rest of my life at my father's but would on no
account serve a co-wife so long as there is life in me. For him whom heaven allows so
survive as a dependant of an enemy, death is preferable to life." The queen uttered many
such words of despondency; at this the humpback resorted to the wily ways of a woman.
"Why should you speak in this strain, donot lose heart? Your happiness and good-luck
will be ever on the increase. Whoever has contemplated such gross mischief to you shall
eventually reap its fruit. Ever since I heard of this plot, my lady, I have felt no appetite
during the day and have had no wink of sleep at night. I consulted the astrologers and
they declared in positive terms: 'Bharata shall be the king; this much is certain.' If you |
Ayodhya_Kanda | 388 | act up to it, O good lady, I will offer a suggestion to you; the king is under an obligation
to you."
"At your suggestion I would throw myself down a well and can even forsake my
son and husband. When you tell me to do something in view of my dire distress, why
should I not comply with it in my own interest?"
When she made Kaikeyi and treating her as an offering accepted for sacrifice the
humpback whetted the knife of trickery on the stone of her heart. The queen, however,
like a sacrificial beast who nibbled the green turf, did not foresee the impending calamity.
Agreeable to hear, yet painful in consequence, were the words she spoke; it seemed as
if she was administering honey mixed with poison. Said the maid-servant, "Do you, or
do you not, remember the incident you once told me, my lady? You have in reserve with
the king a couple of boons that he once promised you.* Ask for them today and soothe
* It is stated in Valmiki's Ramayana that King Dasaratha was once engaged in a combat with the
demon king Sambara on behalf of the gods. The king was mortally wounded and fell unconscious in his
chariot, while his charioteer also fell. The valiant Queen Kaikeyi, who had accompanied her royal husband to
the field of battle assumed the role of a charioteer and removed the king to a safe retreat. When the king
regained his consciousness and came to know of the timely help rendered by the queen he was immensely
pleased and offered her a couple of boons. The queen, however, kept them in reserve and did not ask for
anything on that occasion.
The Adhyatma-Ramayana (forming part of the Brahmanda-Purana), however, tells a different story.
There we are told that while King Dasaratha was once fighting with the demons on behalf of the gods the axle |
Ayodhya_Kanda | 389 | your heart. Bestow sovereignty on your son and an abode in the forest on Rama and rob
your co-wives of all their joy. When the king swears by Rama, ask the boons only then,
so that the former may not go back upon his word. The scheme will fail if this night is
allowed to pass; cherish my words as dearer than life."
Having thus hatched her very cruel design against the queen the wretch said,
"Betake yourself to the sulking-room. Manage the whole affair discreetly and be not too
ready to believe."
Holding the humpback dear as life the queen applauded her uncommon shrewdness
again and again. "I have no such friend as you in the whole world," she said. "You have
served as a prop to one who was drifting along a stream. If God fulfils my heart's desire
tomorrow, I will cherish you, my dear, as the apple of my eye." Thus lavishing every term
of endearment on her maid-servant, Kaikeyi retired to the sulking-room. Discord was the
seed and the servant-girl (Manthara) the rainy season; while the evil mind of Kaikeyi
served as the soil. Fed by the water of wiliness the seed took root and sprouted with the
two boons as its leaves and will eventually bear the fruit of adversity. Gathering about her
every token of resentment, Kaikeyi lay down on the floor in the sulking-room; while enjoying
of the wheels of his chariot got loosened and was about to fall when Queen Kaikeyi, who had accompanied
the king to the battlefield, perceived it and inserting her own arm in place of the axle prevented the chariot from
toppling down and held her arm in that position till her husband was able to vanquish his foe. The king was
filled with admiration and gratitude when he marked this heroic feat of his queen and offered her two boons,
which the queen prudently reserved for a future occasion. |
Ayodhya_Kanda | 390 | sovereignty, she was betrayed by her wicked mind. There was a great flutter in the
gynaeceum as well as in the city; nobody had any inkling of this evil design.
(1-4)
In their ecstasy of joy all the citizens, both men and women, busied themselves
with festive preparations and the entrance to the royal palace was flooded with a
continuous stream of people going in and coming out.
(23)
Delighted at the news a few of Sri Rama's boy-companions called on Him in a
body; and sensible of their affection the Lord received them kindly, and politely enquired
after their health and welfare. After receiving the permission of their beloved friend they
returned home speaking highly of Him to one another. "Is there anyone in this world so
amiable and constant in his affection as Rama? In whichever species we may be born
from time to time as a result of our actions, may God grant us that Sita's spouse may
be our lord and we his servants, and that this relation between us may continue till the
end." Everyone in the city cherished the same desire; but there was intense agony in
Kaikeyi's heart. Who is not ruined by evil company? Man loses his wit by following the
counsel of vile men.
(1-4) |
Ayodhya_Kanda | 391 | At eventide the king joyously visited Kaikeyi's palace; it looked as if love incarnate
had called on harshness personified.
The king was taken aback when he heard of the sulking-room. His feet refused
to advance on account of fear. He under whose powerful arm the lord of celestials
dwelt secure and whose goodwill was even sought by all king was stunned at the news
of his wife's anger: look at the mighty power of sexual love. Even those who have
endured the blows of a spear, thunderbolt or sword, have been overcome with the
flower shafts of Rati's lord (the god of Love). The king timidly approached his beloved
queen and was terribly distressed to perceive her condition. She was lying on the
floor in old and coarse attire having cast away all the ornaments of her person. Her
wretched garb so eminently befitted her, prognosticating as it were, her impending
widowhood. Drawing close to her the king asked in soft accents, "Why are you angry,
my soul's delight?"
As the king touched her with his hand saying "Why are you angry, my queen?"
Kaikeyi threw it aside and flashed upon him a furious glance like an enraged serpent with |
Ayodhya_Kanda | 392 | Said the king again and again, "Tell me the cause of your anger, O fair-faced,
bright-eyed dame with a voice melodious as the notes of a cuckoo and a gait resembling
that of an elephant."
"Who is it, my dear, that has harmed you? Who is there with a head to spare and who
is it that is courted by death? Tell me what pauper I should exalt to the position of a king and
what monarch I should banish from his kingdom? I could slay even an immortal, were he
your enemy; of what account, then, are men and women, who are mere worms as it were?
You know my disposition, O beautiful lady; my mind is enamoured of your face as the
Cakora bird is of the moon. O my beloved, my people and my family and all that I possess,
my sons, nay, my life itself are all at your disposal. If I tell you anything insincerely, O good
lady, I should be guilty of falsely swearing by Rama a hundred times. Ask with a cheerful
countenance whatever pleases your mind and adorn your charming limbs with jewels.
Distinguish within yourself between an opportune and inopportune hour and give up, my
darling, this unbecoming attire at once."
(1-4) |
Ayodhya_Kanda | 393 | On hearing this and considering the great oath the dull-witted Kaikeyi smilingly
arose and began to put on her ornaments; it seemed as if a huntress was laying the trap
at the sight of a deer.
Thinking her reconciled, the king spoke again in soft and winning accents his whole
frame thrilling over with emotion, "Your heart's desire, O good lady, is accomplished; every
house in the city is a picture of joy and felicity. Tomorrow, I am installing Rama as the prince-
regent; therefore, O bright-eyed dame, put on a festive garb." The queen's heart, hard though
it was, cracked at these words; it seemed as if abscess quite ripe, hadunwarily touched had
been unwarily touched. Even such (heart-rending) agony was disguised by her under the
cloak of a smile. Just as a thief's wife does not openly weep (on seeing her husband suffer
punishment lest she should be made to share his lot). The king was unable to detect her wily
designs, tutored as she was by a teacher (Manthara) who ranked foremost among millions
of villains. Although the king was skilled in statesmanship, the ways of a woman are like an
unfathomable ocean. Again, with a greater show of false affection she smilingly said with a
graceful movement of her face and eyes:
(1-4)
"You do repeat the word 'Ask, ask', but never actually give anything. You
promised me a couple of boons; but I am yet doubtful about their implementation." (27) |
Ayodhya_Kanda | 394 | "I have now understood the whole mystery," said the king with a smile; "You are
extremely fond of being angry. You kept the boons in reserve and never asked for
them; as for myself, I forgot all about them, being oblivious by nature. Pray do not level
a false charge against me; you might as well ask four boons instead of two. It has
always been the rule with the race of Raghus that one's plighted word must be
redeemed even at the cost of one's life. Even a multitude of sins cannot be matched
with a lie. Can millions of tiny Gunja seeds ever stand comparison with a mountain?
Veracity is the root of all noble virtues, as is well-known in the Vedas and Puranas and
has been declared by Manu (the first law-giver of the world, the author of Manusmrti).
Over and above this I have unwittingly sworn by Rama, the Lord of Raghus, who is
the very perfection of virtue and the highest embodiment of affection." Having thus
bound him to his word the evil-minded queen smilingly said, removing as it were the
cap from the eyes of her hawk-like plot.*
(1-4)
The king's desire (to see Rama installed as the prince-regent of Ayodhya)
represented a lovely grove and the joy (that prevailed everywhere) stood for a host of
charming birds. Queen Kaikeyi, who resembled a Bhila woman, sought to release a
fierce falcon in the form of her piercing words.
(28)
Fowlers who maintain a hawk with them generally keep its eyes covered by a leather cap so that it
may not attack any and every bird it sees indiscriminately, and uncover its eyes only when they intend it to
attack its prey. |
Ayodhya_Kanda | 395 | "Hear, my beloved lord, that which pleases my heart; vouchsafe to me for one
boon the installation of Bharata (as the prince-regent of Ayodhya). And for the second
boon I ask with joined palms-pray accomplish my desire, my lord: let Rama dwell in the
woods for fourteen years in the garb of a hermit and wholly detached from the world."
The king was grieved at heart to hear these gentle words even as a Cakravaka bird is
filled with agony at the mere touch of a moonbeam. He felt dismayed and could not utter
a word, like a partridge in the woods at the swoop of a falcon. The king turned altogether
pale as a palm tree struck by lightning; with his hands to his forehead and closing both
his eyes he began to mourn like Grief personified. "The celestial tree of my desire, that
had already blossomed, has been torn up with its roots by the elephant-like Kaikeyi just
when it was about to bear fruit. She has desolated Ayodhya and laid the foundation of
everlasting misfortune."
"An inauspicious thing has happened at an auspicious moment; and I am
doomed by putting trust in a woman like a striving Yogi who has been undone by
nescience at a time when his practice of Yoga was just going to bear fruit in the form
of Realization." |
Ayodhya_Kanda | 396 | In this way the king moaned within himself. Seeing his bad plight the wicked queen
sulked within her heart and said, "Is Bharata not your son? And have you bought me in
consideration of money? If my words pierced you like arrows the moment they entered
your ears, why should you not make promises after careful thought? Either say yes to
my proposal or decline. You are true to your promise (more than anyone else) in the race
of Raghu. Refuse the boons you promised me; abandon truth and court infamy in the
world. Loud in your praise of truth you promised me a couple of boons, imagining of
course that I would ask for a handful of parched grain. Sibi,* Dadhicit and Balit
* King Sibi was noted for his piety and large-heartedness. Once upon a time the gods deputed Indra
and Agni (the god of fire) to put his generosity to the test. Agni took the form of a pigeon and Indra appeared
as a hawk. While the king was sitting in his court the pigeon flew into the hall and hid in his lap. The hawk too
followed him; and while the pigeon sought his protection against the hawk, the latter insisted that the pigeon
was its lawful spoil and should be made over to it. The king, who knew his duty, resolved to save the pigeon's
life at all costs; for as a true Ksatriya he could not betray one who had sought shelter with him. At the same time
he recognized the validity of the hawk's claim and did not want to rob it of food which it had fairly won and
without which it would die of starvation. The king offered the hawk anything else that it chose to name; but the
hawk would be satisfied with nothing short of an equal weight of the king's own flesh. Scales were accordingly
brought; and while the pigeon was put in one balance the king chopped his flesh with his own hands and put
it in the other. But even though the monarch hacked and hewed large pieces of flesh from his muscular body,
the pigeon outweighed them all. The king at last bodily mounted the balance and was just going to sever his
head when Indra and Agni appeared in their own celestial forms, and interposed. They blessed the king and
made him whole again.
† When Indra and the other gods were hard pressed by the demon Vrtra, they approached Bhagavan
Visnu and sought His protection. God Visnu told them that there was a great saint named Dadhici practising
penance in the Naimisa forest, and that if he would let them have his bones they could be made into weapon,
before which no enemy could stand. Dadhici, as soon as he heard what they wanted, gave up his ghost and
out of his bones Visvakarma, the artisan of the gods, made a thunderbolt with which Indra easily dispatched
Vrtra.
+ The demon-king Bali was so powerful that he acquired dominion over all the three worlds and
custed the gods from heaven. The mother of the gods, Aditi, prayed to Lord Visnu for relief and the latter was
born as a son to Aditi in the form of a dwarf (Vamana). The dwarf appeared before Bali and as a Brahmana boy
asked for alms. The demon-king promised to give him whatever He asked. Bhagavan Vamana said He
wanted only as much land as could be measured in three strides. King Bali, who was noted for his generosity,
granted the Brahmana's request at once. The divine Dwarf now assumed colossal dimensions; in one stride |
Ayodhya_Kanda | 397 | redeemed their plighted word maintaining whatever they said even at the cost of their life
and possessions." In this way Kaikeyi uttered most pungent words as though applying
salt to a burn.
(1-4)
A champion of righteousness, the king took courage and opened his eyes, and
beating his head sighed out, "She has attacked me (created an em not to allow me
anyway out of it)."
(30)
He saw her standing before him burning with rage, as if it were Fury's own sword
drawn from the sheath, with a malicious mind for its hilt and remorselessness for its
edge, whetted on the grindstone in the shape of the humpback (Manthara). The king saw
that the sword was dreadful and inflexible and said to himself, "Is it really going to take
my life?" Then, steeling his heart, he politely spoke to her in endearing terms, "My darling,
why should you utter such unbecoming words, casting all confidence and affection to the
winds, O timid lady? Bharata and Rama are my two eyes; I vouch for it calling Sankara
as my witness. I will positively despatch a messenger at daybreak, and the two brothers
(Bharata and Satrughna) will speedily come on hearing the message. Then, after fixing
an auspicious date and making all preparations I will solemnly bestow the kingdom on
Bharata."
(1-4)
He measured the whole earth and covered heaven with another. For the third step Lord Vamana planted His
foot on the blessed demon and sent him down to the subterranean region known by the name of Sutala, of
which he became the sovereign. Won by his unique self-sacrifice and adherence to truth Bhagavan Vamana
ever waits as a porter at his door. King Bali will be installed as Indra in the next Manvantara. |
Ayodhya_Kanda | 398 | "Rama has no greed of sovereignty and is deeply attached to Bharata. I was only
going to follow the usage obtaining among the princes, considering the seniority and
juniority of the two princes."
"I sincerely tell you, swearing by Rama a hundred times, that his mother
(Kausalya) never said a word to me in this connection. No doubt I arranged everything
without consulting you and that is why my cherished desire has not been realized. Now
give up your anger and put on a festal garb; a few days hence Bharata will be the prince-
regent. Only one thing has caused me pain; the second boon that you have asked for
is something incongruous. My heart is still burning with the agony caused by it. Is it anger
or jest, or is it all really true? Tell me with a cool mind Sri Rama's guilt; everybody says
Rama is extremely well-behaved. You too spoke well of him and loved him. Hearing now
what you have asked, I have begun to suspect (whether your profession of love was
genuine). How could he whose temperament was congenial even to an enemy act
contrary to the will of his own mother?" |
Ayodhya_Kanda | 399 | "No more of jesting or anger, my darling; make a reasonable and thoughtful
request, so that I may now regale my eyes on the sight of Bharata's installation on the
throne."
"A fish may rather survive even without water and a serpent may drag on a
miserable and wretched existence without the gem in its head. But I tell you sincerely
with a guileless heart that I cannot live without Rama. Be assured in your mind, my wise
darling, that my very existence depends on the sight of Sri Rama." Hearing these soft
words the evil-minded queen blazed up like the fire on which has fallen an oblation of
clarified butter. She said, "You might as well try millions of devices; but your stratagem
shall not avail with me. Either grant my request or earn a bad reputation by refusing it;
I am not fond of much wiles. Rama is virtuous, you too are virtuous and wise and no less
virtuous is Rama's mother (Kausalya); I have known all of you. I will repay with a
vengeance the benefit she has sought to confer upon me."
"If Rama does not retire to the woods assuming the garb of a hermit as soon as
the day breaks, death for me and ill-repute for you will be the result; bear this in mind,
O king." |
Ayodhya_Kanda | 400 | So saying, the wicked woman rose and stood up as though it were a swollen
stream of fury that had issued from the mountain of sin and, overflowing with the water
of anger, was too terrible to look at. The two boons she had asked for represented its
banks, her inexorable obstinacy corresponded to its (swift) current and the impelling
force of Manthara's words stood for its eddies; uprooting the king like a tree the river
headed towards the ocean of adversity. The king now perceived that the demand of the
queen was really true, and that it was death itself which was dancing over his head in
the disguise of his own consort. Clasping her feet he persuaded her to sit down and
implored her, "Pray do not play the axe with respect to the solar race. Ask of me my
own head and I will forthwith give it to you; but kill me not by tearing Rama from me.
Retain Rama by any means whatsoever, or your bosom will burn with anguish all your
(1-4)
life."
When the king saw the malady uncontrollable he dropped on the ground
beating his head and sobbing out in most piteous tones, "Rama, O Rama, O Lord of
Raghus!" |
Ayodhya_Kanda | 401 | The king was stricken with grief and his limbs began to droop; it looked as if a wish-
yielding tree had been knocked down by a female elephant. His throat was dry and
speech failed his lips; he felt miserable like a fish out of water. Kaikeyi plied him once
more with pungent and harsh words, injecting poison as it were into his wound, "If this
was what you intended doing in the long run, what emboldened you to say 'Ask, ask'?
Can both these things happen at the same time, O sovereign of the earth-to laugh a
boisterous laugh and to look grave, to enjoy the reputation of being generous and yet be
stingy? Is it possible to remain unscathed while playing the hero? Either go back upon
your word or forbear; pray do not wail like a woman. Life and wife, sons, home, wealth
and land have been spoken of as no better than a straw in the eyes of a man who is
true to his word."
On hearing these poignant words the king exclaimed, "Say what you will; you are
not to blame for it. It is my doom which has possessed you like a devil and is using you
as its mouthpiece." |
Ayodhya_Kanda | 402 | "Bharata would never covet sovereignty even unwittingly. By the decree of fate,
however, evil counsel has taken possession of your mind. All that is the outcome of my
sins, due to which the tide has turned against me at an inopportune moment. Beautiful
Ayodhya shall flourish again under the sovereignty of Rama, the abode of all virtues. All
his brothers shall serve him and his fame shall spread through all the three spheres of
creation. The stain on your reputation and my remorse shall not disappear even after our
death and shall never go till eternity. Now do whatever pleases you; only keep out of my
sight hiding your face. So long as I live, I beseech you with joined palms, pray speak
not a word to me again. You will repent in the end, O hapless woman, that you killed a
cow for the sake of gut."
(1-4)
Thus arguing with her in numberless way the king dropped on the ground crying.
"Why do you bring ruin to all?" But a pastmaster in wiles the queen did not utter a
word as though busy in prpraley avilsprit in a crematorium (to acquire control over
ghosts).
(36)
Stricken with grief the king repeated the word 'Rama' again and again and felt
miserable like a bird that has been shorn of its wings. He prayed in his heart, "May the
day never dawn nor may anyone go and tell Rama. Rise not, O sun-god, the progenitor
of Raghu's race; for you will be pained at heart to see the plight of Ayodhya." The king's
affection and the relentlessness of Kaikeyi both were the highest of their kind in God's |
Ayodhya_Kanda | 403 | creation. While the king was yet wailing, the day broke and the music of lute, flute and
conch was heard at his door. Bards extolled him and minstrels sang his praises; they,
however, pierced the king like shafts as he heard them. These and other tokens of
rejoicing pleased him not even as ornaments repel a widow who has decided to
accompany her deceased husband to the other world. None could have a wink of sleep
that night since everyone was eagerly longing for a sight of Sri Rama.
(1-4)
At the door waited a crowd of servants and ministers, who said to one another at
the sight of the risen sun, "The Lord of Ayodhya has not yet woken up, what special
reason can there be?"
(37)
"The king used to wake up during the last watch of the night everyday; his
behaviour today appears most strange to us. Getting into the palace, O Sumantra, you
go and rouse him; on receiving his orders we may proceed with our work." Sumantra
then entered the gynaeceum; but it wore such a dismal appearance that he was afraid
to advance. It looked like a monster that would spring on him and devour him; its sight
was so repelling. It seemed to be the very abode of calamity and sorrow. Since nobody
answered his questions he proceeded to the apartment where the king and Queen
Kaikeyi were. Greeting the king with the salutory words "Jaya Jivan!" and bowing his head,
he sat down. He turned pale to behold the condition of the king, who lay on the ground
distracted with grief and colourless like a lotus stalk torn from its roots. The minister being
too alarmed to ask any question, Kaikeyi, who was full of evil and void of all good, broke
the silence.
(1-4) |
Ayodhya_Kanda | 404 | "The king had no sleep last night: Heaven alone knows the reason. He has been
simply repeating "Rama, Rama" till daybreak and refuses to disclose the secret." (38)
"Therefore, call on Rama and bring him soon; thereafter, when you have come
back, you may ask further details." Judging (from his master's looks) that the king
approved of this idea, Sumantra left; he concluded that the queen had contrived some
evil design. He felt so distressed with anxiety that his legs refused to move ahead. "What
will the king speak to Rama after calling him?" he wondered. Recovering himself he
repaired to the gate; and seeing him disconsolate all began to question him. He, however,
reassured them all and proceeded to the apartment where the Ornament of the solar race
(Sri Rama) was. When Sri Rama saw Sumantra coming, He received him with honour,
treating the minister on an equal footing with His father. Looking Sri Rama in the face,
Sumantra conveyed to Him the royal command and returned with the Light of Raghu's
race (Sri Rama). Sri Rama followed the minister in an unbecoming manner: people here
and there were grieved to see this.
(1-4) |
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