Download to read offline
![OÀ
1318
›r∂ Råmacaritamånasa
or
[The Månasa lake brimming over with the exploits of ›r∂ Råma]
With Hindi Text and English Translation
(A Romanized Edition)
Gita Press, Gorakhpur, India](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-1-2048.jpg)
![[ VI ]
26. ›ivaís peculiar marriage procession
and preparations for the wedding
(undertaken by the other party) .......... 98
27. ›ivaís nuptials ...................................109
28. A dialogue between ›iva and
Pårvat∂................................................115
29. Causes of ›r∂ Råmaís Descent ........128
30. Egoís sway over Nårada and the
effect of the Lordís Måyå..................133
31. Princess Vi‹vamohin∂ís self-election
of a husband; Nåradaís pronouncing
a curse on the attendants of ›iva as
well as on the Lord Himself and his
subsequent freedom from the spell
of infatuation ......................................138
32. The austerities of Manu and ›atarµupå
and their receiving a boon from
the Lord .............................................145
33. The story of king Pratåpabhånu........154
34. The birth of Råvaƒa and his brothers,
their austerities, opulence and
tyranny ...............................................174
35. The piteous appeal of mother Earth
and other gods ..................................182
36. The Lordís compassion on them.......185
37. King Da‹arathaís sacrifice for the
birth of a son and his Queenís
pregnancy ..........................................187
38. The Lordís manifestation and the
delightful nature of His childish
sports .................................................189
39. Vi‹våmitra visits king Da‹aratha
and asks for ›r∂ Råma and
Lak¶maƒa ..........................................203
40. Protection of Vi‹våmitraís sacrifice ... 206
41. Redemption of Ahalyå .......................208
42. Entry of Vi‹våmitra with Råma and
Lak¶maƒa into the precincts of
Mithilå ................................................209
43. Janakaís ecstasy of love at the
sight of Råma and Lak¶maƒa ...........213
44. A visit to the town by Råma and
Lak¶maƒa ..........................................215
45. ›r∂ Råmaís visit to Janakaís garden;
Råma and S∂tå catch sight of each
other ...................................................223
46. Worship of Goddess Pårvat∂ by S∂tå,
Her receiving blessing from the
Goddess and a dialogue between
Råma and Lak¶maƒa ........................229
47. ›r∂ Råmaís entry into the pavilion
erected for the Bow-Sacrifice along-
with Lak¶maƒa.................................... 234
48. S∂tåís entry into the pavilion .............240
49. Proclamation of Janakaís vow by
his heralds .........................................242
50. The princesí failure to lift the bow and
Janakaís despondent utterance .........243
51. Lak¶maƒaís fulmination .....................245
52. The breaking of the Bow...................252
53. S∂tå places the wreath of victory
round Råmaís neck ...........................254
54. Arrival of Para‹uråma, exchange of
hot words between Lak¶maƒa and
Para‹uråma and ›r∂ Råmaís triumph
over the latter ....................................258
55. Janakaís despatching of messengers
to Ayodhyå and departure of the
marriage procession from there ..........274
56. Arrival of the marriage procession and
its reception etc., at Janakapura .......289
57. The wedding of S∂tå and Råma
and Their farewell ..............................297
58. Return of the marriage procession
to Ayodhyå and rejoicing in
the city ...............................................337
59. The glory of hearing and singing
the story of ›r∂ Råma .......................348](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-6-2048.jpg)
![60. Invocations.........................................351
61. Preparations for ›r∂ Råmaís installation
as the Prince Regent of Ayodhyå;
the godís concern over the same and
their approaching Goddess Sarasvat∂
for help ..............................................355
62. Sarasvat∂ perverts the mind of
Mantharå (a handmaid of queen
Kaikey∂); a dialogue between Kaikey∂
and Mantharå .....................................362
63. Kaikey∂ enters the sulking-chamber .....371
64. Dialogue between king Da‹aratha
and Kaikey∂; Da‹arathaís lamentation;
Sumantra goes to the palace and,
returning from it, sends ›r∂ Råma to
His father ...........................................373
65. Dialogue between ›r∂ Råma and
mother Kaikey∂ ...................................387
66. Dialogue between ›r∂ Råma and His
father; the sadness of the people of
Ayodhyå; their remonstrances with
Kaikey∂ ...............................................390
67. Dialogue between ›r∂ Råma and
mother Kausalyå ................................397
68. Dialogue between S∂tå and ›r∂ Råma ..... 405
69. Dialogue between ›r∂ Råma, Kausalyå
and S∂tå .............................................412
70. Dialogue between ›r∂ Råma and
Lak¶maƒa ..........................................413
71. Dialogue between Lak¶maƒa and
mother Sumitrå ..................................416
72. ›r∂ Råma, Lak¶maƒa and S∂tå call on
king Da‹aratha to take leave of
him; Da‹arathaís advice to S∂tå........419
73. ›r∂ Råma, S∂tå and Lak¶maƒa proceed
to the woods and slip past the
citizens buried in slumber ..................421
74. ›r∂ Råmaís arrival at ›æ∆gaverapura;
the Ni¶åda chiefís services ...............428
75. Dialogue between Lak¶maƒa and
the Ni¶åda; Sumantraís dialogue
with ›r∂ Råma and S∂tå and his
returning to Ayodhyå .........................431
76. The boatmanís love and the passage
across the Ga∆gå ..............................439
77. Arrival at Prayåga and dialogue between
›r∂ Råma and the sage Bharadvåja;
the love of the people inhabiting the
bank of the Yamunå..........................445
78. The episode of an ascetic ................449
79. ›r∂ Råma greets the Yamunå; love
of the villagers...................................450
80. Dialogue between ›r∂ Råma and
the sage Vålm∂ki ...............................461
81. ›r∂ Råma takes up His abode at
Citrakµu¢a; the services of the Kolas
and Bh∂las ..........................................468
82. Sumantra returns to Ayodhyå and
finds the city a picture of grief .........481
83. Dialogue between king Da‹aratha
and Sumantra, Da‹arathaís passing
away ..................................................482
84. The sage Vasi¶¢ha sends envoys
to call Bharata ...................................490
85. Arrival and lamentation of Bharata
and ›atrughna ...................................491
86. Dialogue between Bharata and mother
Kausalyå and king Da‹arathaís
cremation ...........................................495
87. Dialogue between the sage Vasi¶¢ha
and Bharata; Bharata prepares for a
journey to Citrakµu¢a in order to
bring ›r∂ Råma back to Ayodhyå .....500
88. Departure of Bharata and ›atrughna
with the citizens of Ayodhyå to the
woods.................................................515
89. The Ni¶ådaís suspicion and
precautions.........................................517
Descent II
(Ayodhyå-K僌a)
[VII]](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-7-2048.jpg)
![90. Bharataís meeting and dialogue with
the Ni¶åda chief; the love of Bharata
and the citizens of Ayodhyå for
›r∂ Råma ...........................................521
91. Bharataís arrival at Prayåga and
dialogue between Bharata and the
sage Bharadvåja ................................531
92. Bharadvåja shows hospitality to
Bharata ..............................................539
93. Dialogue between Indra and his
preceptor (the sage Bæhaspati) ..........543
94. Bharata on his way to Citrakµu¢a .......547
95. S∂tåísdream;theKolasandKiråtasbring
news of Bharataís arrival to ›r∂ Råma;
›r∂ Råmaís concern at the report;
Lak¶maƒaís outburst of passion .........551
96. ›r∂ Råma admonishes Lak¶maƒa
and dwells on Bharataís greatness .....556
97. Bharata takes a dip in the Mandåkin∂
and arrives at Citrakµu¢a; Bharata and
others meet one another, mourn the
kingís death and perform his ›råddha
(obsequies).........................................558
98. Hospitality of the foresters towards
Bharataandhisparty;Kaikey∂ísremorse ....... 573
99. Vasi¶¢haís speech .............................577
100. Dialogue between ›r∂ Råma, Bharata
and others..........................................583
101. King Janakaís arrival at Citrakµu¢a; the
Kolas and Kiråtas offer presents to the
visitors and all meet one another .....596
102. Dialogue between queens Kausalyå
and Sunayanå (king Janakaís wife);
S∂tåís amiability .................................602
103. Dialogue between king Janaka and
his wife; Bharataís glory ....................608
104. Dialogue between king Janaka and
Bharata; Indraís anxiety; Goddess
Sarasvat∂ís admonition to Indra .........612
105. Dialogue between the sage Vasi¶¢ha,
›r∂ Råma and Bharata.......................617
106. Bharata deposits the sacred waters;
his perambulation through Citrakµu¢a .....629
107. Dialogue between ›r∂ Råma and
Bharata; the gift of sandals; Bharataís
farewell ...............................................632
108. Returning to Ayodhyå, Bharata
enthrones the sandals and takes up
his residence at Nandigråma; the
virtue of listening to Bharataís story .....635
Descent III
(Araƒya-K僌a)
109. Invocations.........................................647
110. Jayantaís mischief and punishment.....648
111. Meeting with the sage Atri and his
hymn of praise to ›r∂ Råma .............650
112. S∂tåís meeting with Anasµuyå (Atriís
wife) and the latterís discourse on
the duties of a devoted wife .............653
113. ›r∂ Råma proceeds further and kill
Virådha; the episode of the sage
›arabha∆ga ........................................657
114. ›r∂ Råma takes a vow to kill the
demons ..............................................659
115. Sut∂k¶ƒaís love and ›r∂ Råmaís meeting
with the sage Agastya; dialogue with
Agastya; ›r∂ Råmaís entry into the
DaƒŒaka forest and His meeting
with Ja¢åyu ........................................659
116. ›r∂ Råma takes up His abode at
Pa¤cava¢∂; dialogue between ›r∂ Råma
and Lak¶maƒa ...................................667
117. The story of ›µurpaƒakhå; her
approaching Khara, Dµu¶aƒa and Tri‹irå
for redress and their subsequent
death at ›r∂ Råmaís hands .................670
[VIII]](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-8-2048.jpg)
![118. ›µurpaƒakhå approaches Råvaƒa; S∂tå
enters into the fire leaving Her
shadow behind ...................................678
119. The episode of Mår∂ca and how he
was killed in the form of a gold
deer ....................................................682
120. S∂tåís abduction and Her wail ...........686
121. The combat of Ja¢åyu with Råvaƒa ....688
122. ›r∂ Råmaís lament; His meeting
with Ja¢åyu ........................................690
123. Deliverance of Kabandha...................695
124. Grace on ›abar∂; a discourse on the
nine forms of Devotion and departure
for the Pampå lake ...........................696
125. A description of the spring; Nåradaís
meeting with ›r∂ Råma ......................703
126. Dialogue between the sage Nårada
and ›r∂ Råma ....................................705
127. The glory of hearing the praises of
›r∂ Råma and an exhortation to
cultivate fellowship with saints and
practise adoration ..............................707
Descent IV
(Ki¶kindhå-K僌a)
128. Invocations.........................................711
129. ›r∂ Råmaís meeting with Hanumån
and the conclusion of an alliance
between ›r∂ Råma and Sugr∂va ........712
130. Sugr∂va apprizes ›r∂ Råma of his woes;
the latterís vow to kill Våli; ›r∂ Råma
expatiates on the characteristics
of a friend ..........................................717
131. Sugr∂vaís dispassion ..........................718
132. Duel between Våli and Sugr∂va;
deliverance of Våli .............................721
133. Tåråís wail; ›r∂ Råmaís advice to
Tårå and Sugr∂vaís coronation and
A∆gadaís installation as his Heir-
Apparent.............................................724
134. A description of the rainy
season ...............................................726
135. ›r∂ Råmaís show of displeasure
towards Sugr∂va and Lak¶maƒaís
wrath ..................................................731
136. Dialogue between Sugr∂va and
›r∂ Råma and the departure of the
monkeys in quest of S∂tå..................733
137. Their meeting with a hermitess in
a cavern.............................................737
138. The monkeysí arrival at the seashore;
their meeting and conversation with
Sampåt∂ (Ja¢åyuís brother)..................738
139. Sampåt∂ís advice to the monkeys to
leap across the ocean; Jåmbavån
encourages Hanumån by reminding
him of his strength ............................742
140. The greatness of ›r∂ Råmaís
praises ...............................................744
Descent V
(Sundara-K僌a)
141. Invocations.........................................745
142. Hanumån leaves for La∆kå, meets
Suraså and kills the image-catching
demoness ..........................................746
143. Description of La∆kå; Hanumån strikes
La∆kin∂ and enters La∆kå ..................749
144. Hanumån meets Vibh∂¶aƒa................752
145. Hanumånís grief at the sight of S∂tå
in the A‹oka grove and Råvaƒaís
threat to S∂tå .....................................754
146. Trija¢åís dream ...................................757
147. Dialogue between S∂tå and Trija¢å ....757
148. Dialogue between S∂tå and
Hanumån ...........................................759
[IX]](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-9-2048.jpg)
![[X]
149. Hanumån lays waste the A‹oka grove
and kills prince Ak¶aya; at last
Meghanåda entangles Hanumån in a
noose of serpents and carries him
off to Råvaƒaís court ........................764
150. Dialogue between Hanumån and
Råvaƒa ...............................................766
151. Burning of La∆kå ...............................771
152. After burning La∆kå Hanumån asks
leave of S∂tå and obtains the
crest-jewel from Her ..........................772
153. On Hanumånís reaching the opposite
shore all the monkeys return and
enter Madhuvana; their meeting with
Sugr∂va and the dialogue between
›r∂ Råma and Hanumån ....................773
154. ›r∂ Råmaís march to the beach
alongwith the army of monkeys ........779
155. Dialogue between Mandodar∂ and
Råvaƒa ...............................................781
156. Vibh∂¶aƒa offers advice to Råvaƒa
and meets with an affront at the
latterís hands......................................783
157. Vibh∂¶aƒa sallies forth to obtain ›r∂
Råmaís protection and secures it .....786
158. Deliberation over the question of
crossing the sea; appearance of ›uka,
a spy of Råvaƒa, and his return with
Lak¶maƒaís letter ..............................793
159. The spy gives counsel to Råvaƒa
and delivers Lak¶maƒaís note to
him .....................................................797
160. ›r∂ Råmaís fury against the sea
and the latterís supplication ..............801
161. Glory of hymning ›r∂ Råmaís
praises ................................................804
Descent VI
(La∆kå-K僌a)
162. Invocations.........................................805
163. Bridging of the ocean by Nala
and N∂la; ›r∂ Råmaís installation of
›r∂ Råme‹vara ...................................807
164. ›r∂ Råma crosses the ocean with the
whole army and encamps on Mount
Suvela; Råvaƒa feels agitated at
the news ............................................809
165. Mandodar∂ expostulates with Råvaƒa;
dialogue between Råvaƒa and
Prahasta (his son) .............................811
166. A mental view of ›r∂ Råma on Mount
Suvela and a description of the
rising moon.........................................816
167. An arrow from ›r∂ Råmaís bow
strikes down Råvaƒaís diadems
and umbrella ......................................819
168. Mandodar∂ makes remonstrance with
Råvaƒa again and dwells upon
›r∂ Råmaís glory ................................819
169. A∆gadaís departure for La∆kå and
dialogue between A∆gada and
Råvaƒa in the latterís court...............823
170. Mandodar∂ offers advice to Råvaƒa
once more..........................................843
171. Dialogue between A∆gada and ›r∂
Råma; conflict actually begins ..........845
172. Målyavånís admonition to Råvaƒa ....855
173. The battle recommences; encounter
between Lak¶maƒa and Meghanåda;
a javelin thrown by the latter strikes
Lak¶maƒa in the breast ....................857
174. Hanumån fetches the physician Su¶eƒa
and proceeds in quest of the life-giving
herb; dialogue between Kålanemi and
Råvaƒa,redemptionoftheshe-alligator;
deliverance of Kålanemi .....................862
175. Struck by Bharataís arrow, Hanumån
drops down unconscious; dialogue
between Bharata and Hanumån ........865](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-10-2048.jpg)
![[XI]
176. ›r∂ Råmaís sport of a frantic wail;
Hanumånís return; Lak¶maƒaís coming
back to consciousness......................867
177. Råvaƒa awakes Kumbhakarƒa;
Kumbhakarƒaís exhortation to Råvaƒa
and dialogue between Vibh∂¶aƒa
and Kumbhakarƒa ..............................869
178. Kumbhakarƒa joins the beåle and
attains final beatitude ........................871
179. Meghanåda gives battle and
›r∂ Råma sportfully allows Himself
to be bound by a snare of serpents 880
180. Destruction of Meghanådaís sacrificial
performance; his engagement on the
battle-field and deliverance at the
hands of Lak¶maƒa ............................883
181. Råvaƒaís march to the field of battle;
›r∂ Råmaís victory-chariot and an
encounter between the monkeys
and the demons.................................886
182. Encounter between Lak¶maƒa and
Råvaƒa ...............................................893
183. Råvaƒaís swoon; destruction of his
sacrificial performance; combat
between ›r∂ Råma and Råvaƒa ........895
184. Indra (the lord of paradise) sends a
chariotfortheuseof›r∂Råma;encounter
between ›r∂ Råma and Råvaƒa...........901
185. Råvaƒa hurls a lance at Vibh∂¶aƒa :
›r∂ Råma puts Vibh∂¶aƒa behind Him
and exposes Himself to its full force;
encounterbetweenVibh∂¶aƒaandRåvaƒa .... 908
186. Combat of Råvaƒa and Hanumån;
Råvaƒa creates phantoms and ›r∂ Råma
disperses the phantoms ....................909
187. Fierce fighting; Råvaƒaís swoon .......912
188. Dialogue between S∂tå and
Trija¢å .................................................914
189. Final encounter between ›r∂ Råma
and Råvaƒa; end of Råvaƒa; shouts
of victory everywhere ........................919
190. Mandodar∂ and other queens lament;
Råvaƒaís funeral ................................923
191. Vibh∂¶aƒaís installation ......................926
192. Hanumån carries the happy news to
S∂tå; S∂tå rejoins ›r∂ Råma and enters
fire as a test of her purity ................927
193. The gods sing the Lordís praises;
Indra rains down nectar on the
dead ...................................................932
194. Vibh∂¶aƒaís entreaty; Sri Rama
portrayal and Bharataís condition by
due to the excessive love he bore
towards the Lord; ›r∂ Råma urges
Vibh∂¶aƒa to arrange His speedy return
to Ayodhyå.....................................939
195. Vibh∂¶aƒa rains down clothes and
ornaments from the air and the
monkeys and bears pick them
up and adorn their person with
them ...................................................941
196. ›r∂ Råma and S∂tå leave for Ayodhyå
on the aerial car, Pu¶paka................943
197. The glory of ›r∂ Råmaís story ..........947
Descent VII
(Uttara-K僌a)
198. Invocations.........................................949
199. Bharataís desolation; meeting of
Bharata and Hanumån; rejoicing in
Ayodhyå .............................................950
200. ›r∂ Råmaís Reception; meeting with
Bharata; universal rejoicing on meeting
›r∂ Råma ............................................956
201. ›r∂ Råmaís Coronation; Vedasí
Alleluia; Lord ›ivaís Alleluia ..............965
202. ›r∂ Råma bestows parting presents
on the monkeys and the Ni¶åda
chief ...................................................973
203. Account of ›r∂ Råmaís Reign ...........976
204. Birth of sons to the four brothers;
Ayodhyåís loveliness; arrival of
the sage Sanaka and his three
brothers and their dialogue with
›r∂ Råma ...........................................981](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-11-2048.jpg)
![[XII]
205. Hanumånís introduction to Bharataís
question and ›r∂ Råmaís discourse
on the subject ...................................992
206. ›r∂ Råmaís exhortation to His
subjects (›r∂ Råma-G∂tå); the
citizensí acknowledgement................997
207. Dialogue between ›r∂ Råma and
the sage Vasi¶¢ha; ›r∂ Råmaís
excursion to a mango grove in the
company of His brothers .................1002
208. Nåradaís visit and return to Brahmåís
abode after hymning the Lordís
praises .............................................1005
209. Dialogue between Lord ›iva and
Goddess Pårvat∂; GaruŒaís delusion;
GaruŒa listens to ›r∂ Råmaís story
and to an account of His glory
from Kåkabhu‹uƒŒi ..........................1006
210. Kåkabhu‹uƒŒi narrates the story
of his previous lives and tells
GaruŒa the glory of the Kali
age ...................................................1050
211. Insult offered by him to his preceptor
in a previous birth and the curse
pronounced on him by Lord ›iva ......1061
212. A hymn of eight verses addressed
to Lord ›iva .....................................1063
213. Guruís appeal to Lord ›iva for
forgiving the wrong; mollification
of the curse; continuation of
Kåkabhu‹uƒŒiís narrative ................1065
214. Kåkabhu‹uƒŒi approaches the sage
Loma‹a, who first pronounces a
curse on him but later on showers
his grace and bestows a boon on him 1069
215. Delineation of Gnosis and Devotion;
a description of the Lamp of wisdom
and the surpassing glory of Devotion 1076
216. Seven questions of GaruŒa and
Kåkabhu‹uƒŒiís replies to them ......1086
217. Glory of adoration ............................1089
218. Greatness of the Råmåyaƒa;
Tulas∂dåsaís prayer and reward of
reciting this poem ............................1091
U](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-12-2048.jpg)
![[XIV]
ìObeisance to you, O Hanumån! Pray come here, O mine of compassion.
Please occupy the eastern quarter and accept my homage, O Lord! Obeisance to
Hanumån.î
•Õ ¬˝œÊŸ¬Í¡Ê ø ∑§Ã¸√ÿÊ ÁflÁœ¬Ífl¸∑§◊˜Ô – ¬Èc¬ÊTÁ‹¢ ªÎ„UËàflÊ ÃÈ äÿÊŸ¢ ∑ȧÿʸà¬⁄USÿ øH 8H
The principal deity (›r∂ Råma accompanied by His Consort, S∂tå) should then be
worshipped with due ceremony. Taking flowers in the hollow of his or her palms the
reader should meditate on the Supreme Deity (›r∂ Råma) in the light of the following
verse:ó
⁄UQ§Êê÷Ê¡Œ‹ÊÁ÷⁄UÊ◊ŸÿŸ¢ ¬ËÃÊê’⁄UÊ‹VÔâ ‡ÿÊ◊ÊXÔ¢U Ám÷È¡¢ ¬˝‚ÛÊflŒŸ¢ üÊË‚ËÃÿÊ ‡ÊÊÁ÷Ã◊˜Ô–
∑§ÊL§áÿÊ◊ÎÂʪ⁄¢U Á¬˝ÿªáÊÒ÷˝Ê¸òÊÊÁŒÁ÷÷ʸÁflâ flãŒÁflcáÊÈÁ‡ÊflÊÁŒ‚√ÿ◊ÁŸ‡Ê¢ ÷Q§CÔUÁ‚Áh¬˝Œ◊˜ÔH 9H
ìI ever adore ›r∂ Råma, whose charming eyes resemble the petals of a red lotus,
who is clad in yellow raiments and has a dark-brown form endowed with a pair of arms,
who wears a cheerful countenance, is accompanied by ›r∂ S∂tå, and is an ocean of
nectar in the form of mercy, who is waited upon even by Vi¶ƒu, ›iva and others and is
meditated upon alongwith His three brothers and other favourite attendants (Hanumån
and others) and who grants the desire of His devotees.î
•Êªë¿U ¡ÊŸ∑§ËŸÊÕ ¡ÊŸÄÿÊ ‚„U ⁄UÊÉÊfl – ªÎ„UÊáÊ ◊◊ ¬Í¡Ê¢ ø flÊÿȬÈòÊÊÁŒÁ÷ÿȸ×H 10H
ìPlease come, O Lord of Janakaís Daughter, alongwith S∂tå and accept my
homage with Hanumån (son of the wind-god) and others, O Scion of Raghu.î
‚Èfláʸ⁄UÁøâ ⁄UÊ◊ ÁŒ√ÿÊSÃ⁄UáʇÊÊÁ÷Ã◊˜Ô – •Ê‚Ÿ¢ Á„U ◊ÿÊ ŒûÊ¢ ªÎ„UÊáÊ ◊ÁáÊÁøÁòÊÃ◊˜ÔH 11H
ìOccupy, O Råma, this bejewelled seat of gold, offered by me, and spread over
with an exquisite covering.î
The Deity should then be worshipped with the sixteenfold equipage prescribed in
the scriptures.*
˙ •Sÿ üÊË◊ã◊ÊŸ‚⁄UÊ◊ÊÿáÊüÊË⁄UÊ◊øÁ⁄UÃSÿ üÊËÁ‡Êfl∑§Ê∑§÷ȇÊÈÁá«UÿÊôÊflÀÄÿªÊSflÊÁ◊ÃÈ‹‚ËŒÊ‚Ê ´§·ÿ—
üÊË‚ËÃÊ⁄UÊ◊Ê ŒflÃÊ üÊË⁄UÊ◊ŸÊ◊ ’Ë¡¢ ÷fl⁄Uʪ„U⁄UË ÷ÁQ§— ‡ÊÁQ§— ◊◊ ÁŸÿÁãòÊÃʇʷÁflÉÊAÃÿÊ
üÊË‚ËÃÊ⁄UÊ◊¬˝ËÁìÍfl¸∑§‚∑§‹◊ŸÊ⁄UÕÁ‚hKÕZ ¬Ê∆U ÁflÁŸÿʪ—–
ìOf this story of ›r∂ Råma, known by the name of ìMånasa-Råmåyaƒa,î Lord ›iva,
the sages Kåkabhu‹uƒŒi and Yåj¤avalkya and Gosvåm∂ Tulas∂dåsa are the seers; ›r∂
Råma united with His Consort, S∂tå, is the deity; the name ëRåmaí is the seed; Devotion
which cures the disease of transmigration, is the ›akti (motive force or energy); and the
object of this reading is to ward off all evils and accomplish all oneís desires through the
propitiation of S∂tå and Råma.î
Then water should be sipped thrice with the recitation of the following Mantras one
after another üÊË‚ËÃÊ⁄UÊ◊ÊèÿÊ¢ Ÿ◊—; üÊË⁄UÊ◊øãº˝Êÿ Ÿ◊— and üÊË⁄UÊ◊÷º˝Êÿ Ÿ◊— . A Pråƒåyåma should also be
performed with the recitation of the B∂ja-Mantra sacred to S∂tå and Råma.
* The sixteenfold equipage of worship consists of:ó
1. Pådya (water for washing the feet with); 2. Arghya (water for washing the hands with); 3. Åcaman∂ya
(water of rinsing the mouth with); 4. Snån∂ya (water for performing ablutions with); 5. Vastra (raiment);
6. Åbhµu¶aƒa (ornaments); 7. Gandha (sandal-paste); 8. Pu¶pa (flowers); 9. Dhµupa (burning incense);
10. D∂pa (light); 11. Naivedya (food); 12. Åcaman∂ya (water for rinsing the mouth); 13. Tåmbµula (betel-leaves
with other ingredients for cleansing and scenting the mouth); 14. Stava-På¢ha (singing praises); 15. Tarpaƒa
(water for slaking thirst) and 16. Namaskåra (salutation).
Î](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-14-2048.jpg)
![[XV]
KARANYÅSA
Karanyåsa consists in invoking and installing typical Mantras on the various
fingers, palms and back of the hands. In Karanyåsa as well as in A∆ganyåsa the
Mantras are treated as possessing a living form and it is these personified forms of the
Mantras that the touched and greeted by citing the names of the particular limbs. Through
this process the reciter himself is indentified with the Mantra and brought under the full
protection of the Mantra-god. He is purified both externally and internally and is infused
with divine energy. His spiritual practice runs a smooth course till the very end and
proves beneficial to him.
The procedure of ëKaranyåsaí in this case is as follows:ó
¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H
•XÔ‰UDÔUÊèÿÊ¢ Ÿ◊—–
(The hosts of virtues possessed by Råma are a blessing to the world and the
bestowers of Liberation, riches, religious merit and the Divine Abode).
Uttering these words the thumbs of both the hands should be touched with the
index-fingers.
⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È„UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H
ḟËèÿÊ¢ Ÿ◊—–
(Multitudes of sins dare not stand in the presence of those who utter the name
ëRåmaí even while yawning.)
Uttering this the index-fingers of both the hands should be touched with the
thumbs.
⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •Áœ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH
◊äÿ◊ÊèÿÊ¢ Ÿ◊—–
(May Your appellation ëRåma,í O Lord, excel all other divine names and play the
role of a fowler in relation of birds in the form of sins.)
Uttering this the middle fingers of both the hands should be touched with the
thumbs.
©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH
•ŸÊÁ◊∑§ÊèÿÊ¢ Ÿ◊—–
(Bhagavån ›r∂ Råma makes the whole creation dance like a wooden doll, O
Pårvat∂.)
Uttering this the ring-fingers of both the hands should be touched with the
thumbs.
‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H
∑§ÁŸÁDÔU∑§ÊèÿÊ¢ Ÿ◊—–
(The moment a creature turns its face towards Meó(says the Lord)óthe sins
committed by it through millions of births are dissolved then and there.)
Uttering this the little fingers of both the hands should be touched with the
thumbs.
◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑ȧ‹ŸÊÿ∑§ – œÎà ’⁄U øʬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H
∑§⁄UË∑§⁄U¬ÎDÔUÊèÿÊ¢ Ÿ◊—–](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-15-2048.jpg)
![(Protect me, O Leader of Raghuís race, holding as You do an excellent bow and
brilliant arrow in Your hands.)
Uttering this the palms and backs of both the hands should be touched one after
another each with the other hand.
AÃGANYÅSA
In A∆ganyåsa the heart and other parts of the body are touched with all the fingers
of the right hand joined together.
¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H
NUŒÿÊÿ Ÿ◊—–
Uttering this the heart should be touched with all the five fingers of the right
hand.
Similarly the forehead should be touched after uttering the following line:ó
⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È„UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H
Á‡Ê⁄U‚ SflÊ„UÊ–
The tuft of hair on the head should then be touched after uttering the following
line:ó
⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •ÁäÊ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH
Á‡ÊπÊÿÒ fl·≈˜UÔ–
After uttering the following line the right shoulder should be touched with the fingers
of the left hand and vice versa:ó
©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH
∑§fløÊÿ „ÈU◊˜Ô–
After uttering the following line both the eyes should be touched with the finger-tips
of the right hand:ó
‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H
ŸòÊÊèÿÊ¢ flÊÒ·≈˜UÔ–
After uttering the following line the right hand should be taken round the head
counter-clockwise from the forehead to the back of the head and back to the forehead,
and the palm of the left hand should be struck with the index and middle fingers of the
right.
◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑ȧ‹ŸÊÿ∑§ – œÎà ’⁄U øʬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H
•SòÊÊÿ »§≈˜UÔ–
DHYÅNA
The form of the Lord should then be meditated upon with the help of the following
lines:ó
◊Ê◊fl‹Ê∑§ÿ ¬¢∑§¡‹ÊøŸ – ∑Χ¬Ê Á’‹Ê∑§ÁŸ ‚Êø Á’◊ÊøŸH
ŸË‹ ÃÊ◊⁄U‚ SÿÊ◊ ∑§Ê◊ •Á⁄U – NUŒÿ ∑¢§¡ ◊∑§⁄¢UŒ ◊œÈ¬ „UÁ⁄UH
¡ÊÃȜʟ ’M§Õ ’‹ ÷¢¡Ÿ – ◊ÈÁŸ ‚îÊŸ ⁄¢U¡Ÿ •ÉÊ ª¢¡ŸH
÷Í‚È⁄U ‚Á‚ Ÿfl ’΢Œ ’‹Ê„U∑§ – •‚⁄UŸ ‚⁄UŸ ŒËŸ ¡Ÿ ªÊ„U∑§H
÷È¡’‹ Á’¬È‹ ÷Ê⁄U ◊Á„U π¢Á«Uà – π⁄U ŒÍ·Ÿ Á’⁄UÊœ ’œ ¬¢Á«UÃH
[XVI]](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-16-2048.jpg)
![[XVII]
⁄UÊflŸÊÁ⁄U ‚ÈπM§¬ ÷ͬ’⁄U – ¡ÿ Œ‚⁄UÕ ∑ȧ‹ ∑ȧ◊ÈŒ ‚ÈœÊ∑§⁄UH
‚È¡‚ ¬È⁄UÊŸ Á’ÁŒÃ ÁŸª◊ʪ◊ – ªÊflà ‚È⁄U ◊ÈÁŸ ‚¢Ã ‚◊ʪ◊H
∑§ÊL§ŸË∑§ éÿ‹Ë∑§ ◊Œ π¢«UŸ – ‚’ Á’Áœ ∑ȧ‚‹ ∑§Ê‚‹Ê ◊¢«UŸH
∑§Á‹ ◊‹ ◊ÕŸ ŸÊ◊ ◊◊ÃÊ„UŸ – ÃÈ‹Á‚ŒÊ‚ ¬˝÷È ¬ÊÁ„U ¬˝ŸÃ ¡ŸH
(Look at me, O Lord with lotus-like eyes! You rid the devotee of sorrow by Your
gracious look. You are swarthy of hue like the blue lotus, O Hari, and a bee as it were
drinking in he nectarean love of the lotus-like heart of Lord ›iva (an avowed enemy of
the god of love). You crush the might of the demon hosts, delight the sages and saints
and wipe out sins. You are a mass of fresh clouds for the crop in the form of the
Bråhmaƒas (the gods on this earth), the refuge of the forlorn and a brateater of the
humble. You relieve the burden of the earth by the enormous strength of Your arm and
are an adept in killing the demons Khara, Dµu¶aƒa and Virådha. An enemy of the demon
king Råvaƒa and bliss personified, You are the noblest of kings. Glory to You, who are
as moon to the lily-like race of Da‹aratha. Your bright glory is known to the Puråƒas,
Vedas and Tantras, and is sung by gods, sages and the assemblages of saints. Full of
compassion, You crush false pride and are perfect in everyway, O ornament of
Ayodhyå! Your Name wipes out the impurities of this sinful age and curbs the feeling of
meum. Protect this humble devotee, O Lord of Tulas∂dåsa!)
N.B. The pauses for a nine-day and thirty-day recitation have been noted in the
body of the text itself and have therefore not been separately mentioned.
U](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-17-2048.jpg)
![* BÅLA-KÅ°NœA * 53
even on the bestowers of boons. Knowing this in His heart, the great Lord ›iva chose this
word (Råma) for Himself out of ›r∂ Råmaís story comprising 100 crore verses.* (25)
[PAUSE I FOR A THIRTY-DAY RECITATION]
øı0óŸÊ◊ ¬˝‚ÊŒ ‚¢÷È •Á’ŸÊ‚Ë– ‚Ê¡È •◊¢ª‹ ◊¢ª‹ ⁄UÊ‚ËH
‚È∑§ ‚Ÿ∑§ÊÁŒ Á‚h ◊ÈÁŸ ¡ÙªË– ŸÊ◊ ¬˝‚ÊŒ ’˝rÊÔ‚Èπ ÷ÙªËH 1H
ŸÊ⁄UŒ ¡ÊŸ©U ŸÊ◊ ¬˝Ãʬ͖ ¡ª Á¬˝ÿ „UÁ⁄U „UÁ⁄U „U⁄U Á¬˝ÿ •Ê¬ÍH
ŸÊ◊È ¡¬Ã ¬˝÷È ∑§Ëã„U ¬˝‚ʌ͖ ÷ªÃ Á‚⁄UÙ◊ÁŸ ÷ ¬˝„U‹ÊŒÍH 2H
œ˝Èfl° ‚ª‹ÊÁŸ ¡¬©U „UÁ⁄U ŸÊ™°§– ¬Êÿ©U •ø‹ •ŸÍ¬◊ ∆UÊ™°§H
‚ÈÁ◊Á⁄U ¬flŸ‚Èà ¬ÊflŸ ŸÊ◊Í– •¬Ÿ ’‚ ∑§Á⁄U ⁄UÊπ ⁄UÊ◊ÍH 3H
•¬ÃÈ •¡ÊÁ◊‹È ª¡È ªÁŸ∑§Ê™§– ÷∞ ◊È∑ȧà „UÁ⁄U ŸÊ◊ ¬˝÷Ê™§H
∑§„ı¥ ∑§„UÊ° ‹Áª ŸÊ◊ ’«∏UÊ߸– ⁄UÊ◊È Ÿ ‚∑§®„U ŸÊ◊ ªÈŸ ªÊ߸H 4H
Cau.: nåma prasåda sa≈bhu abinås∂, såju ama≈gala ma≈gala rås∂.
suka sanakådi siddha muni jog∂, nåma prasåda brahmasukha bhog∂.1.
nårada jåneu nåma pratåpµu, jaga priya hari hari hara priya åpµu.
nåmu japata prabhu k∂nha prasådµu, bhagata siromani bhe prahalådµu.2.
dhruva° sagalåni japeu hari nåµu°, påyau acala anµupama ¢håµu°.
sumiri pavanasuta påvana nåmµu, apane basa kari råkhe råmµu.3.
apatu ajåmilu gaju ganikåµu, bhae mukuta hari nåma prabhåµu.
kahau° kahå° lagi nåma baRå∂, råmu na sakahiÚ nåma guna gå∂.4.
By the grace of the Name alone Lord ›ambhu (›iva) is immortal and, though
endowed with inauspicious paraphernalia (such as a wreath of skulls), is yet a
storehouse of blessings. Again, it is by the grace of the Name alone that Siddhas
(adepts), sages and Yog∂s like ›uka, Sanaka and others enjoy divine raptures, Nårada
realized the glory of the Name; that is why, while ›r∂ Hari is beloved of the world (and
Hara is dear to ›r∂ Hari), he (Nårada) is dear to Hari and Hara (Vi¶ƒu and ›iva) both.
It was because of his repeating the Name that the Lord showered His grace on Prahlåda,
who thereby became the crest-jewel of devotees. Dhruva repeated the name of ›r∂ Hari
with a feeling of indignation (at the harsh treatment received from his step-mother) and
thereby attained a fixed and incomparable station in the heavens. It is by remembering
the holy Name that Hanumån (son of the wind-god) holds ›r∂ Råma under His thumb.
The vile Ajåmila and even the celebrated elephant and the harlot of the legend were
liberated by the power of ›r∂ Hariís name. I have no words to depict the glory of the
Name: not even Råma can adequately glorify it. (1ó4)
ŒÊ0óŸÊ◊È ⁄UÊ◊ ∑§Ù ∑§‹¬ÃL§ ∑§Á‹ ∑§ÀÿÊŸ ÁŸflÊ‚È–
¡Ù ‚ÈÁ◊⁄Uà ÷ÿÙ ÷Ê°ª Ã¥ ÃÈ‹‚Ë ÃÈ‹‚ˌʂÈH 26H
Do.: nåmu råma ko kalapataru kali kalyåna nivåsu,
jo sumirata bhayo bhå°ga te° tulas∂ tulas∂dåsu.26.
The name of Råma is a wish-yielding tree, the very home of beatitude in this age
of Kali, by remembering which Tulas∂dåsa (the poet himself) was transformed from an
intoxicating drug like the hemp-plant into the holy basil. (26)
* The Råmåyaƒa as originally composed by Brahmå himself and delivered to Lord ›iva through
Nårada is believed to have contained as many as a 100 crore verses.](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-53-2048.jpg)
![84 * ›R∫ RÅMACARITAMÅNASA *
¬Í¡®„U ¬˝÷ÈÁ„U Œfl ’„ÈU ’·Ê– ⁄UÊ◊ M§¬ ŒÍ‚⁄U Ÿ®„U ŒπÊH
•fl‹Ù∑§ ⁄UÉÊȬÁà ’„ÈUÃ⁄U– ‚ËÃÊ ‚Á„Uà Ÿ ’· ÉÊŸ⁄UH 2H
‚Ùß ⁄UÉÊÈ’⁄U ‚Ùß ‹Á¿U◊ŸÈ ‚ËÃÊ– ŒÁπ ‚ÃË •Áà ÷ßZ ‚÷ËÃÊH
NUŒÿ ∑¢§¬ ß ‚ÈÁœ ∑§¿ÈU ŸÊ„UË¥– ŸÿŸ ◊ÍÁŒ ’Ò∆UË¢ ◊ª ◊Ê„UË¥H 3H
’„ÈUÁ⁄U Á’‹Ù∑§©U ŸÿŸ ©UÉÊÊ⁄UË– ∑§¿ÈU Ÿ ŒËπ Ä° Œë¿U∑ȧ◊Ê⁄UËH
¬ÈÁŸ ¬ÈÁŸ ŸÊß ⁄UÊ◊ ¬Œ ‚Ë‚Ê– ø‹Ë¥ ÄUÊ° ¡„°U ⁄U„U Áª⁄UË‚ÊH 4H
Cau.: dekhe jaha° taha° raghupati jete, saktinha sahita sakala sura tete.
j∂va caråcara jo sa≈sårå, dekhe sakala aneka prakårå.1.
pµujahiÚ prabhuhi deva bahu be¶å, råma rµupa dµusara nahiÚ dekhå.
avaloke raghupati bahutere, s∂tå sahita na be¶a ghanere.2.
soi raghubara soi lachimanu s∂tå, dekhi sat∂ ati bha∂° sabh∂tå.
hædaya ka≈pa tana sudhi kachu nåh∂°, nayana mµudi bai¢h∂° maga måh∂°.3.
bahuri bilokeu nayana ughår∂, kachu na d∂kha taha° dacchakumår∂.
puni puni nåi råma pada s∂så, cal∂° tahå° jaha° rahe gir∂så.4.
Each separate vision of Råma was attended by a whole host of gods with their
feminine counterparts, as well as by the whole animate and inanimate creation with its
multitudinous species. But while the gods who adored the Lord appeared in diverse
garbs, the appearance of ›r∂ Råma was the same in every case. Although She saw
many Råmas with as many S∂tås, their garb did not vary. Seeing the same Råma, the
same Lak¶maƒa and the same S∂tå, Sat∂ was struck with great awe.Her heart quivered,
and She lost all consciousness of Her body. Closing Her eyes she sat down on the
wayside. When She opened Her eyes and gazed once more, the daughter of Dak¶a saw
nothing there. Repeatedly bowing Her head at the feet of ›r∂ Råma, She proceeded to
the spot where the Lord of Kailåsa was. (1ó4)
ŒÊ0óªßZ ‚◊ˬ ◊„U‚ Ã’ „°UÁ‚ ¬Í¿UË ∑ȧ‚‹ÊÖ
‹ËÁã„U ¬⁄UË¿UÊ ∑§flŸ Á’Áœ ∑§„U„ÈU ‚àÿ ‚’ ’ÊÃH 55H
Do.: ga∂° sam∂pa mahesa taba ha°si pµuch∂ kusalåta,
l∂nhi par∂chå kavana bidhi kahahu satya saba båta.55.
When She came near, Lord ›iva smilingly inquired if all was well with Her and then
said, ìTell me now the whole truth, how did you test ›r∂ Råma?î (55)
[PAUSE 2 FOR A THIRTY-DAY RECITATION]
øı0ó‚ÃË¥ ‚◊ÈÁ¤Ê ⁄UÉÊÈ’Ë⁄U ¬˝÷Ê™§– ÷ÿ ’‚ Á‚fl ‚Ÿ ∑§Ëã„U ŒÈ⁄UÊ™§H
∑§¿ÈU Ÿ ¬⁄UË¿UÊ ‹ËÁã„U ªÙ‚ÊßZ– ∑§Ëã„U ¬˝ŸÊ◊È ÃÈê„UÊÁ⁄UÁ„U ŸÊßZH 1H
¡Ù ÃÈê„U ∑§„UÊ ‚Ù ◊Î·Ê Ÿ „UÙ߸– ◊Ù⁄¥U ◊Ÿ ¬˝ÃËÁà •Áà ‚Ù߸H
Ã’ ‚¢∑§⁄U Œπ©U œÁ⁄U äÿÊŸÊ– ‚ÃË¥ ¡Ù ∑§Ëã„U øÁ⁄Uà ‚’È ¡ÊŸÊH 2H
’„ÈUÁ⁄U ⁄UÊ◊◊ÊÿÁ„U Á‚L§ ŸÊflÊ– ¬˝Á⁄U ‚ÁÃÁ„U ¡®„U ¤ÊÍ°∆U ∑§„UÊflÊH
„UÁ⁄U ßë¿UÊ ÷ÊflË ’‹flÊŸÊ– NUŒÿ° Á’øÊ⁄Uà ‚¢÷È ‚È¡ÊŸÊH 3H
‚ÃË¥ ∑§Ëã„U ‚ËÃÊ ∑§⁄U ’·Ê– Á‚fl ©U⁄U ÷ÿ©U Á’·ÊŒ Á’‚·ÊH
¡ı¥ •’ ∑§⁄U©°U ‚ÃË ‚Ÿ ¬˝ËÃË– Á◊≈Uß ÷ªÁà ¬ÕÈ „UÙß •ŸËÃËH 4H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-84-2048.jpg)
![* BÅLA-KÅ°NœA * 101
•ÊflÒ Á¬ÃÊ ’Ù‹ÊflŸ ¡’„UË¥– „U∆U ¬Á⁄U„UÁ⁄U ÉÊ⁄U ¡Ê∞„ÈU Ã’„UË¥H
Á◊‹®„U ÃÈê„UÁ„U ¡’ ‚# Á⁄U·Ë‚Ê– ¡ÊŸ„ÈU Ã’ ¬˝◊ÊŸ ’ʪ˂ÊH 2H
‚ÈŸÃ Áª⁄UÊ Á’Áœ ªªŸ ’πÊŸË– ¬È‹∑§ ªÊà ÁªÁ⁄U¡Ê „U⁄U·ÊŸËH
©U◊Ê øÁ⁄Uà ‚¢ÈŒ⁄U ◊Ò¥ ªÊflÊ– ‚ÈŸ„ÈU ‚¢÷È ∑§⁄U øÁ⁄Uà ‚È„UÊflÊH 3H
¡’ Ã¥ ‚ÃË¥ ¡Êß ÃŸÈ àÿʪʖ Ã’ Ã¥ Á‚fl ◊Ÿ ÷ÿ©U Á’⁄UʪÊH
¡¬®„U ‚ŒÊ ⁄UÉÊÈŸÊÿ∑§ ŸÊ◊Ê– ¡„°U Ä°U ‚ÈŸ®„U ⁄UÊ◊ ªÈŸ ª˝Ê◊ÊH 4H
Cau.: asa tapu kåhu° na k∂nha bhavån∂, bhae aneka dh∂ra muni gyån∂.
aba ura dharahu brahma bara bån∂, satya sadå sa≈tata suci jån∂.1.
åvai pitå bolåvana jabah∂°, ha¢ha parihari ghara jåehu tabah∂°.
milahiÚ tumhahi jaba sapta ri¶∂så, jånehu taba pramåna båg∂så.2.
sunata girå bidhi gagana bakhån∂, pulaka gåta girijå hara¶ån∂.
umå carita su≈dara maiÚ gåvå, sunahu sa≈bhu kara carita suhåvå.3.
jaba te° sat∂° jåi tanu tyågå, taba te° siva mana bhayau birågå.
japahiÚ sadå raghunåyaka nåmå, jaha° taha° sunahiÚ råma guna gråmå.4.
ìThere have been many self-possessed and illumined sages; but not one of them,
Bhavån∂, performed such penance as this. Now cherish in your heart this supreme
utterance from heaven, knowing it to be invariably true and ever sacred. When your
father comes to call you, give up all resistance and return home at once. Again, when
the seven sages meet you, be assured of the veracity of this oracle.î Girijå (the daughter
of Himavån) rejoiced to hear this utterance of Brahmå echoed by heaven and a thrill ran
through her limbs. [Yåj¤avalkya says to Bharadvåja] I have thus sung the beautiful story
of Umå; now hear the charming account of ›ambhu. Ever since Sat∂ went and quitted
her body, ›ivaís mind recoiled from everything. He ever repeated the name of the Lord
of Raghus and heard the recitation of ›r∂ Råmaís glories here and there. (1ó4)
ŒÊ0óÁøŒÊŸ¢Œ ‚ÈπœÊ◊ Á‚fl Á’ªÃ ◊Ù„U ◊Œ ∑§Ê◊–
Á’ø⁄U®„U ◊Á„U œÁ⁄U NUŒÿ° „UÁ⁄U ‚∑§‹ ‹Ù∑§ •Á÷⁄UÊ◊H 75H
Do.: cidåna≈da sukhadhåma siva bigata moha mada kåma,
bicarahiÚ mahi dhari hædaya° hari sakala loka abhiråma.75.
The embodiment of intelligence and bliss, the abode of happiness, ›iva, who is
ever free from error, arrogance and desire, roamed about on earth with His heart fixed
on ›r∂ Hari, the delight of the whole world. (75)
øı0ó∑§Ã„È°U ◊ÈÁŸã„U ©U¬Œ‚®„U ÇÿÊŸÊ– ∑§Ã„È°U ⁄UÊ◊ ªÈŸ ∑§⁄U®„U ’πÊŸÊH
¡ŒÁ¬ •∑§Ê◊ ÃŒÁ¬ ÷ªflÊŸÊ– ÷ªÃ Á’⁄U„U ŒÈπ ŒÈÁπà ‚È¡ÊŸÊH 1H
∞Á„U Á’Áœ ªÿ©U ∑§Ê‹È ’„ÈU ’ËÃË– ÁŸÃ ŸÒ „UÙß ⁄UÊ◊ ¬Œ ¬˝ËÃËH
Ÿ◊È ¬˝◊È ‚¢∑§⁄U ∑§⁄U ŒπÊ– •Á’ø‹ NUŒÿ° ÷ªÁà ∑Ò§ ⁄UπÊH 2H
¬˝ª≈U ⁄UÊ◊È ∑ΧÃÇÿ ∑Χ¬Ê‹Ê– M§¬ ‚Ë‹ ÁŸÁœ á Á’‚Ê‹ÊH
’„ÈU ¬˝∑§Ê⁄U ‚¢∑§⁄UÁ„U ‚⁄UÊ„UÊ– ÃÈê„U Á’ŸÈ •‚ ’˝ÃÈ ∑§Ù ÁŸ⁄U’Ê„UÊH 3H
’„ÈUÁ’Áœ ⁄UÊ◊ Á‚flÁ„U ‚◊ȤÊÊflÊ– ¬Ê⁄U’ÃË ∑§⁄U ¡ã◊È ‚ÈŸÊflÊH
•Áà ¬ÈŸËà ÁªÁ⁄U¡Ê ∑Ò§ ∑§⁄UŸË– Á’SÃ⁄U ‚Á„Uà ∑Χ¬ÊÁŸÁœ ’⁄UŸËH 4H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-101-2048.jpg)
![114 * ›R∫ RÅMACARITAMÅNASA *
‚Ê‚Áà ∑§Á⁄U ¬ÈÁŸ ∑§⁄U®„U ¬‚Ê™§– ŸÊÕ ¬˝÷Èã„U ∑§⁄U ‚„U¡ ‚È÷Ê™§H
¬Ê⁄U’ÃË¥ Ã¬È ∑§Ëã„U •¬Ê⁄UÊ– ∑§⁄U„ÈU ÃÊ‚È •’ •¢ªË∑§Ê⁄UÊH 2H
‚ÈÁŸ Á’Áœ Á’Ÿÿ ‚◊ÈÁ¤Ê ¬˝÷È ’ÊŸË– ∞‚ß „UÙ©U ∑§„UÊ ‚ÈπÈ ◊ÊŸËH
Ã’ Œflã„U ŒÈ¢ŒÈ÷Ë¥ ’¡ÊßZ– ’⁄UÁ· ‚È◊Ÿ ¡ÿ ¡ÿ ‚È⁄U ‚ÊßZH 3H
•fl‚L§ ¡ÊÁŸ ‚#Á⁄UÁ· •Ê∞– ÃÈ⁄Uî„U Á’Áœ ÁªÁ⁄U÷flŸ ¬∆UÊ∞H
¬˝Õ◊ ª∞ ¡„°U ⁄U„UË¥ ÷flÊŸË– ’Ù‹ ◊œÈ⁄U ’øŸ ¿U‹ ‚ÊŸËH 4H
Cau.: yaha utsava dekhia bhari locana, soikachukarahumadanamadamocana.
kåmu jåri rati kahu° baru d∂nhå, kæpåsi≈dhu yaha ati bhala k∂nhå.1.
såsati kari puni karahiÚ pasåµu, nåtha prabhunha kara sahaja subhåµu.
pårabat∂° tapu k∂nha apårå, karahu tåsu aba a≈g∂kårå.2.
suni bidhi binaya samujhi prabhu bån∂, aisei hou kahå sukhu mån∂.
taba devanha du≈dubh∂° bajå∂°, bara¶i sumana jaya jaya sura så∂°.3.
avasaru jåni saptari¶i åe, turatahiÚ bidhi giribhavana pa¢håe.
prathama gae jaha° rah∂° bhavån∂, bole madhura bacana chala sån∂.4.
ìO humbler of the pride of Love! Devise some means whereby we may be enabled
to feast our eyes on this glad event. Having burnt the god of love You have done well
in granting a boon to Rati, O ocean of compassion. Having meted out punishment, good
masters shower their grace as a matter of course: such is their natural habit. Pårvat∂ has
practised penance the magnitude of which cannot be estimated; kindly accept her now.î
Hearing the entreaty of Brahmå and remembering the words of the Lord (›r∂ Råma), ›iva
gladly said, ìAmen!î The gods thereupon sounded their kettledrums; and raining down
flowers they exclaimed, ìVictory, victory to the Lord of celestials!î Considering it to be
an opportune moment, the seven seers arrived on the scene. Brahmå immediately sent
them to the abode of Himavån. They approached Bhavån∂ in the first instance and
addressed the following sweet yet deceptive words to her:ó (1ó4)
ŒÙ0ó∑§„UÊ „U◊Ê⁄U Ÿ ‚ÈŸ„ÈU Ã’ ŸÊ⁄UŒ ∑¥§ ©U¬Œ‚–
•’ ÷Ê ¤ÊÍ∆U ÃÈê„UÊ⁄U ¬Ÿ ¡Ê⁄U©U ∑§Ê◊È ◊„U‚H 89H
Do.: kahå hamåra na sunehu taba nårada ke° upadesa,
aba bhå jhµu¢ha tumhåra pana jåreu kåmu mahesa.89.
ìRelying on the advice of Nårada you would not heed our remonstrances then.
Your vow has failed now; for the great Lord ›iva has burnt the god of love!î (89)
[PAUSE 3 FOR A THIRTY-DAY RECITATION]
øı0ó‚ÈÁŸ ’Ù‹Ë¥ ◊È‚È∑§Êß ÷flÊŸË– ©UÁøà ∑§„U„ÈU ◊ÈÁŸ’⁄U Á’ÇÿÊŸËH
ÃÈê„U⁄¥U ¡ÊŸ ∑§Ê◊È •’ ¡Ê⁄UÊ– •’ ‹Áª ‚¢÷È ⁄U„U ‚Á’∑§Ê⁄UÊH 1H
„U◊⁄¥U ¡ÊŸ ‚ŒÊ Á‚fl ¡ÙªË– •¡ •Ÿfll •∑§Ê◊ •÷ÙªËH
¡ı¥ ◊Ò¥ Á‚fl ‚ÿ •‚ ¡ÊŸË– ¬˝ËÁà ‚◊à ∑§◊¸ ◊Ÿ ’ÊŸËH 2H
Ãı „U◊Ê⁄U ¬Ÿ ‚ÈŸ„ÈU ◊ÈŸË‚Ê– ∑§Á⁄U„U®„U ‚àÿ ∑Χ¬ÊÁŸÁœ ߸‚ÊH
ÃÈê„U ¡Ù ∑§„UÊ „U⁄U ¡Ê⁄U©U ◊Ê⁄UÊ– ‚Ùß •Áà ’«∏U •Á’’∑ȧ ÃÈê„UÊ⁄UÊH 3H
ÃÊà •Ÿ‹ ∑§⁄U ‚„U¡ ‚È÷Ê™§– Á„U◊ ÃÁ„U ÁŸ∑§≈U ¡Êß Ÿ®„U ∑§Ê™§H
ª∞° ‚◊ˬ ‚Ù •flÁ‚ Ÿ‚Ê߸– •Á‚ ◊ã◊Õ ◊„U‚ ∑§Ë ŸÊ߸H 4H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-114-2048.jpg)
![* BÅLA-KÅ°NœA * 145
did He take the form of a human being? Explain this to me, O ›a∆kara.î Hearing Umåís
most polite words and seeing Her unadulterated love for the story of ›r∂ Råmaó(1ó4)
ŒÙ0óÁ„Uÿ° „U⁄U· ∑§Ê◊ÊÁ⁄U Ã’ ‚¢∑§⁄U ‚„U¡ ‚È¡ÊŸ–
’„ÈU Á’Áœ ©U◊Á„U ¬˝‚¢Á‚ ¬ÈÁŸ ’Ù‹ ∑Χ¬ÊÁŸœÊŸH 120 (∑§)H
Do.: hiya° hara¶e kåmåri taba sa≈kara sahaja sujåna,
bahu bidhi umahi prasa≈si puni bole kæpånidhåna.120(A).
óThe all-merciful and all-wise ›a∆kara, the Destroyer of Cupid, was glad at heart
and, extolling Umå in so many ways, said :ó (120A)
[PAUSE 1 FOR A NINE-DAY RECITATION]
[PAUSE 4 FOR A THIRTY-DAY RECITATION]
‚Ê0ó‚ÈŸÈ ‚È÷ ∑§ÕÊ ÷flÊÁŸ ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ Á’◊‹–
∑§„UÊ ÷È‚È¢Á«U ’πÊÁŸ ‚ÈŸÊ Á’„Uª ŸÊÿ∑§ ªL§«∏UH 120 (π)H
‚Ù ‚¢’ÊŒ ©UŒÊ⁄U ¡Á„U Á’Áœ ÷Ê •Êª¢ ∑§„U’–
‚ÈŸ„ÈU ⁄UÊ◊ •flÃÊ⁄U øÁ⁄Uà ¬⁄U◊ ‚¢ÈŒ⁄U •ŸÉÊH 120 (ª)H
„UÁ⁄U ªÈŸ ŸÊ◊ •¬Ê⁄U ∑§ÕÊ M§¬ •ªÁŸÃ •Á◊Ö
◊Ò¥ ÁŸ¡ ◊Áà •ŸÈ‚Ê⁄U ∑§„U©°U ©U◊Ê ‚ÊŒ⁄U ‚ÈŸ„ÈUH 120 (ÉÊ)H
So.: sunu subha kathå bhavåni råmacaritamånasa bimala,
kahå bhusu≈Œi bakhåni sunå bihaga nåyaka garuRa.120(B).
so sa≈båda udåra jehi bidhi bhå åge° kahaba,
sunahu råma avatåra carita parama su≈dara anagha.120(C).
hari guna nåma apåra kathå rµupa aganita amita,
maiÚ nija mati anusåra kahau° umå sådara sunahu.120(D).
ìHear the blessed story of the holy Råmacaritamånasa, which was narrated at
length by the sage Bhu‹uƒŒi and heard by the king of birds, GaruŒa, I shall tell you later
on how that great dialogue took place. First listen to the most charming and sanctifying
story of His descent. The virtues, names, stories and forms of ›r∂ Hari are all unlimited,
innumerable and immeasurable. Yet I proceed to tell them according to the best of my
intellectual capacity; listen, Umå, with reverence.î (120 BóD)
øı0ó‚ÈŸÈ ÁªÁ⁄U¡Ê „UÁ⁄UøÁ⁄Uà ‚È„UÊ∞– Á’¬È‹ Á’‚Œ ÁŸª◊ʪ◊ ªÊ∞H
„UÁ⁄U •flÃÊ⁄U „UÃÈ ¡Á„U „UÙ߸– ߌÁ◊àÕ¢ ∑§Á„U ¡Êß Ÿ ‚Ù߸H 1H
⁄UÊ◊ •ÃÄÿ¸ ’ÈÁh ◊Ÿ ’ÊŸË– ◊à „U◊Ê⁄U •‚ ‚ÈŸÁ„U ‚ÿÊŸËH
ÃŒÁ¬ ‚¢Ã ◊ÈÁŸ ’Œ ¬È⁄UÊŸÊ– ¡‚ ∑§¿ÈU ∑§„U®„U Sfl◊Áà •ŸÈ◊ÊŸÊH 2H
 ◊Ò¥ ‚È◊ÈÁπ ‚ÈŸÊfl©°U ÃÙ„UË– ‚◊ÈÁ¤Ê ¬⁄Uß ¡‚ ∑§Ê⁄UŸ ◊Ù„UËH
¡’ ¡’ „UÙß œ⁄U◊ ∑Ò§ „UÊŸË– ’Ê…∏U®„U •‚È⁄U •œ◊ •Á÷◊ÊŸËH 3H
∑§⁄U®„U •ŸËÁà ¡Êß Ÿ®„U ’⁄UŸË– ‚ËŒ®„U Á’¬˝ œŸÈ ‚È⁄U œ⁄UŸËH
Ã’ Ã’ ¬˝÷È œÁ⁄U Á’Á’œ ‚⁄UË⁄UÊ– „U⁄U®„U ∑Χ¬ÊÁŸÁœ ‚îÊŸ ¬Ë⁄UÊH 4H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-145-2048.jpg)
![172 * ›R∫ RÅMACARITAMÅNASA *
¡ ‚ÈÁŸ ‚ÊŒ⁄U Ÿ⁄U ’«∏U÷ʪ˖ ÷fl ÃÁ⁄U„U®„U ◊◊ÃÊ ◊Œ àÿʪËH
•ÊÁŒ‚ÁQ§ ¡®„U ¡ª ©U¬¡ÊÿÊ– ‚Ù©U •flÃÁ⁄UÁ„U ◊ÙÁ⁄U ÿ„U ◊ÊÿÊH 2H
¬È⁄U©U’ ◊Ò¥ •Á÷‹Ê· ÃÈê„UÊ⁄UÊ– ‚àÿ ‚àÿ ¬Ÿ ‚àÿ „U◊Ê⁄UÊH
¬ÈÁŸ ¬ÈÁŸ •‚ ∑§Á„U ∑Χ¬ÊÁŸœÊŸÊ– •¢Ã⁄UœÊŸ ÷∞ ÷ªflÊŸÊH 3H
Œ¢¬Áà ©U⁄U œÁ⁄U ÷ªÃ ∑Χ¬Ê‹Ê– î„U •ÊüÊ◊ ÁŸfl‚ ∑§¿ÈU ∑§Ê‹ÊH
‚◊ÿ ¬Êß ÃŸÈ ÃÁ¡ •ŸÿÊ‚Ê– ¡Êß ∑§Ëã„U •◊⁄UÊflÁà ’Ê‚ÊH 4H
Cau.: icchåmaya narabe¶a sa°våre° , hoihau° praga¢a niketa tumhåre°.
a≈sanha sahita deha dhari tåtå, karihau° carita bhagata sukhadåtå.1.
je suni sådara nara baRabhåg∂, bhava tarihahiÚ mamatå mada tyåg∂.
ådisakti jehiÚ jaga upajåyå, sou avatarihi mori yaha måyå.2.
purauba maiÚ abhilå¶a tumhårå, satya satya pana satya hamårå.
puni puni asa kahi kæpånidhånå, a≈taradhåna bhae bhagavånå.3.
da≈pati ura dhari bhagata kæpålå, tehiÚ å‹rama nivase kachu kålå.
samaya påi tanu taji anayåså, jåi k∂nha amaråvati båså.4.
ìVoluntarily assuming human guise I will manifest Myself in your house. Bodying
Myself forth with My drayments I will perform sportive acts which will be a source of
delight to My devotees. Hearing of such exploits with reverence blessed men shall cross
the ocean of worldly existence, renouncing the feeling of meum and arrogance. This
Måyå, who is no other than My primordial energy that has brought forth the universe, too
will manifest Herself. In this way I will accomplish your desire and this pledge of Mine shall
never, never, never fail.î Repeating this again and again, the gracious Lord vanished out
of sight. Cherishing in their mind the image of the Lord who is so compassionate to His
devotees, the wedded couple stayed in that hermitage for some time more. And dropping
their body, when the time came, without the least pain they went and took their abode
in Amaråvat∂, the city of immortals. (1ó4)
ŒÙ0óÿ„U ßÁÄUÊ‚ ¬ÈŸËà •Áà ©U◊Á„U ∑§„UË ’η∑§ÃÈ–
÷⁄UmÊ¡ ‚ÈŸÈ •¬⁄U ¬ÈÁŸ ⁄UÊ◊ ¡Ÿ◊ ∑§⁄U „UÃÈH 152H
Do.: yaha itihåsa pun∂ta ati umahi kah∂ bæ¶aketu,
bharadvåja sunu apara puni råma janama kara hetu.152.
This most sacred legend was related by ›iva (who has a bull emblazoned on His
standard) to Umå. Bharadvåja, now hear yet another cause of ›r∂ Råmaís birth. (152)
[PAUSE 5 FOR A THIRTY-DAY RECITATION]
øı0ó‚ÈŸÈ ◊ÈÁŸ ∑§ÕÊ ¬ÈŸËà ¬È⁄UÊŸË– ¡Ù ÁªÁ⁄U¡Ê ¬˝Áà ‚¢÷È ’πÊŸËH
Á’Sfl Á’ÁŒÃ ∞∑§ ∑Ò§∑§ÿ Œ‚Í– ‚àÿ∑§ÃÈ Ã„°U ’‚ß Ÿ⁄U‚ÍH 1H
œ⁄U◊ œÈ⁄¢Uœ⁄U ŸËÁà ÁŸœÊŸÊ– á ¬˝Ãʬ ‚Ë‹ ’‹flÊŸÊH
ÃÁ„U ∑¥§ ÷∞ ¡Èª‹ ‚Èà ’Ë⁄UÊ– ‚’ ªÈŸ œÊ◊ ◊„UÊ ⁄UŸœË⁄UÊH 2H
⁄UÊ¡ œŸË ¡Ù ¡∆ U ‚Èà •Ê„UË– ŸÊ◊ ¬˝Ãʬ÷ÊŸÈ •‚ ÃÊ„UËH
•¬⁄U ‚ÈÃÁ„U •Á⁄U◊Œ¸Ÿ ŸÊ◊Ê– ÷È¡’‹ •ÃÈ‹ •ø‹ ‚¢ª˝Ê◊ÊH 3H
÷ÊßÁ„U ÷ÊßÁ„U ¬⁄U◊ ‚◊ËÃË– ‚∑§‹ ŒÙ· ¿U‹ ’⁄UÁ¡Ã ¬˝ËÃËH
¡∆U ‚ÈÃÁ„U ⁄UÊ¡ ŸÎ¬ ŒËã„UÊ– „UÁ⁄U Á„Uà •Ê¬È ªflŸ ’Ÿ ∑§Ëã„UÊH 4H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-172-2048.jpg)
![* BÅLA-KÅ°NœA * 199
everything in their power to eradicate religion. Wherever they found a cow or a Bråhmaƒa
they set fire to that city, town or village. Virtuous acts were nowhere to be seen. No one
paid any respect to the gods, the Bråhmaƒas and the spiritual preceptor. There was no
devotion to ›r∂ Hari, no sacrificial performances, no austerities and no spiritual wisdom.
No one would ever dream of listening to the Vedas or the Puråƒas. (1ó4)
¿¢U0ó ¡¬ ¡Ùª Á’⁄UÊªÊ Ã¬ ◊π ÷ÊªÊ üÊflŸ ‚ÈŸß Œ‚‚Ë‚Ê–
•Ê¬ÈŸÈ ©UÁ∆U œÊflß ⁄U„ÒU Ÿ ¬Êflß œÁ⁄U ‚’ ÉÊÊ‹ß πË‚ÊH
•‚ ÷˝CÔU •øÊ⁄UÊ ÷Ê ‚¢‚Ê⁄UÊ œ◊¸ ‚ÈÁŸ• Ÿ®„U ∑§ÊŸÊ–
ÃÁ„U ’„ÈUÁ’Áœ òÊÊ‚ß Œ‚ ÁŸ∑§Ê‚ß ¡Ù ∑§„U ’Œ ¬È⁄UÊŸÊH
Cha≈.: japa joga birågå tapa makha bhågå ‹ravana sunai dasas∂så,
åpunu u¢hi dhåvai rahai na påvai dhari saba ghålai kh∂så.
asa bhra¶¢a acårå bhå sa≈sårå dharma sunia nahiÚ kånå,
tehi bahubidhi tråsai desa nikåsai jo kaha beda purånå.
If ever any talk of Japa (muttering of sacred formulas), Yoga (subjugation of mind),
dispassion, penance or of oblations to gods in a sacrifice entered Råvaƒaís ears he
would at once be on his feet and run to stop them. He would allow nothing of these and
would destroy everything he laid his hands upon. There was such corruption in the world
that no talk of piety could be heard anywhere. Whoever recited the Vedas or the Puråƒas
was intimidated in manifold ways and sent into exile.
‚Ê0ó’⁄UÁŸ Ÿ ¡Êß •ŸËÁà ÉÊÙ⁄U ÁŸ‚Êø⁄U ¡Ù ∑§⁄U®„U–
®„U‚Ê ¬⁄U •Áà ¬˝ËÁà ÁÃã„U ∑§ ¬Ê¬Á„U ∑§flÁŸ Á◊ÁÃH 183H
So.: barani na jåi an∂ti ghora nisåcara jo karahiÚ,
hi≈så para ati pr∂ti tinha ke påpahi kavani miti.183.
The terrible outrages the demons did beggar description. There is no limit to the
evil-doings of those who hold violence most dear to their heart. (183)
[PAUSE 6 FOR A THIRTY-DAY RECITATION]
øı0ó’Ê…∏U π‹ ’„ÈU øÙ⁄U ¡È•Ê⁄UÊ– ¡ ‹¢¬≈U ¬⁄UœŸ ¬⁄UŒÊ⁄UÊH
◊ÊŸ®„U ◊ÊÃÈ Á¬ÃÊ Ÿ®„U ŒflÊ– ‚ÊœÈã„U ‚Ÿ ∑§⁄UflÊfl®„U ‚flÊH 1H
Á¡ã„U ∑§ ÿ„U •Êø⁄UŸ ÷flÊŸË– à ¡ÊŸ„ÈU ÁŸÁ‚ø⁄U ‚’ ¬˝ÊŸËH
•ÁÂÿ ŒÁπ œ◊¸ ∑Ò§ Ç‹ÊŸË– ¬⁄U◊ ‚÷Ëà œ⁄UÊ •∑ȧ‹ÊŸËH 2H
ÁªÁ⁄U ‚Á⁄U ®‚œÈ ÷Ê⁄U Ÿ®„U ◊Ù„UË– ¡‚ ◊ÙÁ„U ªL§• ∞∑§ ¬⁄Uº˝Ù„UËH
‚∑§‹ œ◊¸ Œπß Á’¬⁄UËÃÊ– ∑§Á„U Ÿ ‚∑§ß ⁄UÊflŸ ÷ÿ ÷ËÃÊH 3H
œŸÈ M§¬ œÁ⁄U NUŒÿ° Á’øÊ⁄UË– ªß¸ ÄUÊ° ¡„U° ‚È⁄U ◊ÈÁŸ ¤ÊÊ⁄UËH
ÁŸ¡ ‚¢Ãʬ ‚ÈŸÊ∞Á‚ ⁄UÙ߸– ∑§Ê„ÍU Ã¥ ∑§¿ÈU ∑§Ê¡ Ÿ „UÙ߸H 4H
Cau.: båRhe khala bahu cora juårå, je la≈pa¢a paradhana paradårå.
månahiÚ måtu pitå nahiÚ devå, sådhunha sana karavåvahiÚ sevå.1.](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-199-2048.jpg)
![* BÅLA-KÅ°NœA * 227
At the very touch of His holy feet, which drive away sorrow, emerged Ahalyå, a true
embodiment of austerity. Beholding the Lord of Raghus, the delight of His servants, she
stood before Him with joined palms. Her heart being overwhelmed with love, the hair on
her body stood on their end and she was unable to utter a word. The most blessed Ahalyå
cleaved to His feet and tears streamed from both her eyes. Recovering herself she
recognized the Lord and by the grace of ›r∂ Råma attained devotion to His feet. In a
guileless speech she began to praise the Lord, ìGlory to the Lord of Raghus, who is
accessible through spiritual knowledge. I am an impure woman, while the Lord is able to
sanctify the whole world and is the delight of His servants. O lotus-eyed enemy of
Råvaƒa, You rid Your devotees of the fear of rebirth; therefore, I have taken refuge in
You. Pray save me, save me. My consort (Gautama) did well in pronouncing a curse on
me, and I have deemed it the greatest favour. I have feasted my eyes on ›r∂ Hari
(Yourself), who liberated from the bondage of worldly existence. Lord ›a∆kara deems
Your sight as the only blessing worth the name. Lord, I am dull witted; I have only one
request to make. I seek no other boon from You, my Master; I only crave that my mind
may ever continue to enjoy the love of Your feet-dust even as a bee sucks the honey
from a lotus. The merciful Lord ›r∂ Hari placed on my head the same lotus feet from which
issued the most holy Ga∆gå (the heavenly river)ówhich is borne by ›iva on His headó
and which are adored by Brahmå (the Creator).î Having thus praised ›r∂ Hari and falling
again and again at His feet Gautamaís consort (Ahalyå) took leave of the Lord; and
securing a boon, which she held most dear to her heart, she went to her husbandís abode
full of joy. (1ó4)
ŒÙ0ó•‚ ¬˝÷È ŒËŸ’¢œÈ „UÁ⁄U ∑§Ê⁄UŸ ⁄UÁ„Uà ŒÿÊ‹–
ÃÈ‹Á‚ŒÊ‚ ‚∆U ÃÁ„U ÷¡È ¿UÊÁ«∏U ∑§¬≈U ¡¢¡Ê‹H 211H
Do.: asa prabhu d∂naba≈dhu hari kårana rahita dayåla,
tulasidåsa sa¢ha tehi bhaju chåRi kapa¢a ja≈jåla.211.
The Lord ›r∂ Hari is such a great friend of the humble and compassionate
beyond oneís deserts. Adore Him, O foolish Tulas∂dåsa, giving up all deceit and
wily wrangling. (211)
[PAUSE 7 FOR A THIRTY-DAY RECITATION]
øı0óø‹ ⁄UÊ◊ ‹Á¿U◊Ÿ ◊ÈÁŸ ‚¢ªÊ– ª∞ ¡„UÊ° ¡ª ¬ÊflÁŸ ª¢ªÊH
ªÊÁœ‚ÍŸÈ ‚’ ∑§ÕÊ ‚ÈŸÊ߸– ¡Á„U ¬˝∑§Ê⁄U ‚È⁄U‚Á⁄U ◊Á„U •Ê߸H 1H
Ã’ ¬˝÷È Á⁄UÁ·ã„U ‚◊à Ÿ„UÊ∞– Á’Á’œ ŒÊŸ ◊Á„UŒflÁã„U ¬Ê∞H
„U⁄UÁ· ø‹ ◊ÈÁŸ ’΢Œ ‚„UÊÿÊ– ’Áª Á’Œ„U Ÿª⁄U ÁŸ•⁄UÊÿÊH 2H
¬È⁄U ⁄UêÿÃÊ ⁄UÊ◊ ¡’ ŒπË– „U⁄U· •ŸÈ¡ ‚◊à Á’‚·ËH
’ʬ˥ ∑ͧ¬ ‚Á⁄Uà ‚⁄ U ŸÊŸÊ– ‚Á‹‹ ‚Ȝʂ◊ ◊ÁŸ ‚٬ʟÊH 3H
ª¢È¡Ã ◊¢¡È ◊ûÊ ⁄U‚ ÷΢ªÊ– ∑ͧ¡Ã ∑§‹ ’„ÈU’⁄UŸ Á’„¢UªÊH
’⁄UŸ ’⁄UŸ Á’∑§‚ ’Ÿ ¡ÊÃÊ– ÁòÊÁ’œ ‚◊Ë⁄U ‚ŒÊ ‚ÈπŒÊÃÊH 4H
Cau.: cale råma lachimana muni sa≈gå, gae jahå° jaga påvani ga≈gå.
gådhisµunu saba kathå sunå∂, jehi prakåra surasari mahi å∂.1.](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-227-2048.jpg)
![252 * ›R∫ RÅMACARITAMÅNASA *
Adoring ›atånandaís feet the Lord went and sat down by His Guru; the sage then
said, ìCome on, my son: Janaka has sent for us.î (239)
[PAUSE 8 FOR A THIRTY-DAY RECITATION]
[PAUSE 2 FOR A NINE-DAY RECITATION]
øı0ó‚Ëÿ Sflÿ¢’L§ ŒÁπ• ¡Ê߸– ߸‚È ∑§ÊÁ„U œı¥ Œß ’«∏UÊ߸H
‹πŸ ∑§„UÊ ¡‚ ÷Ê¡ŸÈ ‚Ù߸– ŸÊÕ ∑Χ¬Ê Ãfl ¡Ê¬⁄U „UÙ߸H 1H
„U⁄U· ◊ÈÁŸ ‚’ ‚ÈÁŸ ’⁄U ’ÊŸË– ŒËÁã„U •‚Ë‚ ‚’®„U ‚ÈπÈ ◊ÊŸËH
¬ÈÁŸ ◊ÈÁŸ’΢Œ ‚◊à ∑Χ¬Ê‹Ê– ŒπŸ ø‹ œŸÈ·◊π ‚Ê‹ÊH 2H
⁄¢Uª÷ÍÁ◊ •Ê∞ ŒÙ©U ÷Ê߸– •Á‚ ‚ÈÁœ ‚’ ¬È⁄U’ÊÁ‚ã„U ¬Ê߸H
ø‹ ‚∑§‹ ªÎ„U ∑§Ê¡ Á’‚Ê⁄UË– ’Ê‹ ¡È’ÊŸ ¡⁄U∆U Ÿ⁄U ŸÊ⁄UËH 3H
ŒπË ¡Ÿ∑§ ÷Ë⁄U ÷Ò ÷Ê⁄UË– ‚ÈÁø ‚fl∑§ ‚’ Á‹∞ „°U∑§Ê⁄UËH
ÃÈ⁄Uà ‚∑§‹ ‹Ùªã„U ¬®„U ¡Ê„ÍU– •Ê‚Ÿ ©UÁøà Œ„ÈU ‚’ ∑§Ê„ÍUH 4H
Cau.: s∂ya svaya≈baru dekhia jå∂, ∂su kåhi dhau° dei baRå∂.
lakhana kahå jasa bhåjanu so∂, nåtha kæpå tava jåpara ho∂.1.
hara¶e muni saba suni bara bån∂, d∂nhi as∂sa sabahiÚ sukhu mån∂.
puni munibæ≈da sameta kæpålå, dekhana cale dhanu¶amakha sålå.2.
ra≈gabhµumi åe dou bhå∂, asi sudhi saba purabåsinha på∂.
cale sakala gæha kåja bisår∂, båla jubåna jara¢ha nara når∂.3.
dekh∂ janaka bh∂ra bhai bhår∂, suci sevaka saba lie ha°kår∂.
turata sakala loganha pahiÚ jåhµu, åsana ucita dehu saba kåhµu.4.
ìLet us go and see how S∂tå elects her husband; we have yet to see whom
Providence chooses to honour.î Said Lak¶maƒa, ìHe alone deserves glory, my lord, who
enjoys your favour.î The whole company of hermits rejoiced to hear these apt words and
with a delighted heart they all gave their blessing to him. Accompanied by the whole
throng of hermits the gracious Lord then proceeded to visit the arena intended for the
bow-sacrifice. When the inhabitants of the town got the news that the two brothers had
reached the arena, they all sallied forth, oblivious of their homes and dutiesómen and
women, young and old and even children. When Janaka saw that a huge crowd had
collected there, he sent for all his trusted servants and said, ìGo and see all the people
at once and marshal them to their proper seats.î (1ó4)
ŒÙ0ó∑§Á„U ◊ÎŒÈ ’øŸ Á’ŸËà ÁÃã„U ’Ò∆UÊ⁄U Ÿ⁄U ŸÊÁ⁄U–
©UûÊ◊ ◊äÿ◊ ŸËø ‹ÉÊÈ ÁŸ¡ ÁŸ¡ Õ‹ •ŸÈ„UÊÁ⁄UH 240H
Do.: kahi mædu bacana bin∂ta tinha bai¢håre nara nåri,
uttama madhyama n∂ca laghu nija nija thala anuhåri.240.
Addressing soft and polite words to the citizens, the servants seated them all,
both men and women, in their appropriate places, whether noble or middling, humble
or low. (240)
øı0ó⁄UÊ¡∑ȧ•°⁄U ÃÁ„U •fl‚⁄U •Ê∞– ◊Ÿ„È° ◊ŸÙ„U⁄UÃÊ ÃŸ ¿UÊ∞H
ªÈŸ ‚ʪ⁄U ŸÊª⁄U ’⁄ U ’Ë⁄UÊ– ‚È¢Œ⁄U SÿÊ◊‹ ªı⁄U ‚⁄UË⁄UÊH 1H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-252-2048.jpg)
![278 * ›R∫ RÅMACARITAMÅNASA *
øı0ó‚◊ÊøÊ⁄ U ∑§Á„U ¡Ÿ∑§ ‚ÈŸÊ∞– ¡Á„U ∑§Ê⁄UŸ ◊„Uˬ ‚’ •Ê∞H
‚ÈŸÃ ’øŸ Á»§Á⁄U •ŸÃ ÁŸ„UÊ⁄U– Œπ øʬπ¢«U ◊Á„U «UÊ⁄UH 1H
•Áà Á⁄U‚ ’Ù‹ ’øŸ ∑§∆UÙ⁄UÊ– ∑§„ÈU ¡«∏U ¡Ÿ∑§ œŸÈ· ∑Ò§ ÃÙ⁄UÊH
’Áª ŒπÊ©U ◊Í…∏U Ÿ à •Ê¡Í– ©U‹≈U©°U ◊Á„U ¡„°U ‹Á„U Ãfl ⁄UÊ¡ÍH 2H
•Áà «UL§ ©UÃL§ ŒÃ ŸÎ¬È ŸÊ„UË¥– ∑ȧÁ≈U‹ ÷ͬ „U⁄U· ◊Ÿ ◊Ê„UË¥H
‚È⁄U ◊ÈÁŸ ŸÊª Ÿª⁄U Ÿ⁄U ŸÊ⁄UË– ‚Ùø®„U ‚∑§‹ òÊÊ‚ ©U⁄U ÷Ê⁄UËH 3H
◊Ÿ ¬Á¿UÃÊÁà ‚Ëÿ ◊„UÃÊ⁄UË– Á’Áœ •’ ‚°fl⁄UË ’Êà Á’ªÊ⁄UËH
÷ΪȬÁà ∑§⁄U ‚È÷Ê©U ‚ÈÁŸ ‚ËÃÊ– •⁄Uœ ÁŸ◊· ∑§‹¬ ‚◊ ’ËÃÊH 4H
Cau.: samåcåra kahi janaka sunåe, jehi kårana mah∂pa saba åe.
sunata bacana phiri anata nihåre, dekhe cåpakha≈Œa mahi Œåre.1.
ati risa bole bacana ka¢horå, kahu jaRa janaka dhanu¶a kai torå.
begi dekhåu mµuRha na ta åjµu, ula¢au° mahi jaha° lahi tava råjµu.2.
ati Œaru utaru deta næpu nåh∂°, ku¢ila bhµupa hara¶e mana måh∂°.
sura muni någa nagara nara når∂, socahiÚ sakala tråsa ura bhår∂.3.
mana pachitåti s∂ya mahatår∂, bidhi aba sa°var∂ båta bigår∂.
bhægupati kara subhåu suni s∂tå, aradha nime¶a kalapa sama b∂tå.4.
Janaka narrated to him the whole history, mentioning what had brought all the
kings there, on hearing this reply Para‹uråma turned round, and looking in the other
direction he espied the fragments of the bow lying on the ground. Flying into a rage he
spoke in harsh tones,ìTell me, O stupid Janaka, who has broken the bow ? Show him
at once, or this very day I will overthrow the whole tract of land over which your
dominion extends.î In his excess of fear, the king would make no answer; and the
wicked kings were glad of heart. Gods, sages, Någas and the people of the city were
all filled with anxiety; their hearts were much agitated. S∂tåís mother lamented within
herself, saying, ìAlas ! God has sported the game.î When S∂tå heard of Para‹uråmaís
temperament, even half a moment passed to Her like a whole life-time of the universe.
(1ó4)
ŒÙ0ó‚÷ÿ Á’‹Ù∑§ ‹Ùª ‚’ ¡ÊÁŸ ¡ÊŸ∑§Ë ÷ËL§–
NUŒÿ° Ÿ „U⁄U·È Á’·ÊŒÈ ∑§¿ÈU ’Ù‹ üÊË⁄UÉÊÈ’ËL§H 270H
Do.: sabhaya biloke loga saba jåni jånak∂ bh∂ru,
hædaya° na hara¶u bi¶ådu kachu bole ‹r∂raghub∂ru.270.
When the Hero of Raghuís race saw everyone seized with panic and perceived
Jånak∂ís anxiety, He interposed; there was neither joy nor sorrow in His heart. (270)
[PAUSE 9 FOR A THIRTY-DAY RECITATION]
øı0óŸÊÕ ‚¢÷ÈœŸÈ ÷¢¡ÁŸ„UÊ⁄UÊ– „UÙßÁ„U ∑§©U ∞∑§ ŒÊ‚ ÃÈê„UÊ⁄UÊH
•Êÿ‚È ∑§Ê„U ∑§Á„U• Á∑§Ÿ ◊Ù„UË– ‚ÈÁŸ Á⁄U‚Êß ’Ù‹ ◊ÈÁŸ ∑§Ù„UËH 1H
‚fl∑ȧ ‚Ù ¡Ù ∑§⁄ÒU ‚fl∑§Ê߸– •Á⁄U ∑§⁄UŸË ∑§Á⁄U ∑§Á⁄U• ‹⁄UÊ߸H
‚ÈŸ„ÈU ⁄UÊ◊ ¡®„U Á‚flœŸÈ ÃÙ⁄UÊ– ‚„U‚’Ê„ÈU ‚◊ ‚Ù Á⁄U¬È ◊Ù⁄UÊH 2H](https://image.slidesharecdn.com/1318sri-ramchritmanasroman-160212062837/75/Valentines-Day-he-he-he-For-all-the-dumb-buggers-278-2048.jpg)
Uploaded byHarish Khosla
Valentines Day...he he he ...For all the dumb buggers...
The document is a comprehensive description of the 'Rāmcaritmanas,' a classic work by Goswami Tulsidas, celebrated for its exquisite poetry and universal appeal across various Indian regions. It discusses the importance of an accurate English translation of the text to benefit non-nagarī readers, particularly those living abroad, and highlights the long-standing request for a romanized edition. Additionally, the document provides details about the book's illustrations, critical editing, and the aim to preserve the original's beauty in translation.
More Related Content
Similar to Valentines Day...he he he ...For all the dumb buggers...
Valentines Day...he he he ...For all the dumb buggers...
- 1. OÀ 1318 ›r∂ Råmacaritamånasa or [The Månasalake brimming over with the exploits of ›r∂ Råma] With Hindi Text and English Translation (A Romanized Edition) Gita Press, Gorakhpur, India
- 2. Price : Rs.------- (---------- Rupees only) Printed & Published by : Gita Press, Gorakhpur—273005 (INDIA) (a unit of Gobind Bhavan-Karyalaya, Kolkata) Phone - (0551) 2334721; Fax : (0551) 2336997 e-mail : [email protected] website : www.gitapress.org --------- Reprint -------- ----------- Total ------------------ ISBN -----------------
- 3. Publisherís Note ›r∂ Råmacaritamånasaof Gosvåm∂ Tulas∂dåsa enjoys a unique place among the classics of the worldís literature. It is a specimen of most exquisite poetry and can compare favourably with the best poems of the world. It was considered to be the best work on Devotion by Mahåtmå Gåndh∂, the greatest man of the modern world and styled as ëthe perfect example of the perfect bookí by foreign scholars. It is universally accepted by all classes of people from Bihar to the Punjab and from the Himålayas to the Narmadå. According to an old Christian missionary, who is no more in this world, no one could hope to understand the people of Upper India till he had mastered every line that Tulas∂dåsa had written. This universal appeal of the immortal poem encouraged us to publish a faithful and accurate English translation of the book with the original text critically edited with the utmost care on the basis of most authentic sources available and was published in Kalyana-Kalpataru in three instalments as the special number of the magazine. For the first time in 1968 it was published in a consolidated formóthe original text in Någar∂ with english translation. It was given a hearty welcome by the readers and since then ten more impressions were brought out. For sometimes in the past we were pressurised to bring about an edition with Romanized transliteration also of the original text. It was a big job and required herculean labour on the part of the press and with the result the book is in the hands of the readers. Gita Press did it with the sole purpose that those also who cannot read Någar∂ script particularly those who have migrated from India and settled abroad may get themselves benefited and enjoy the greatest epic of the world. It is expected to supply a long-felt desideratum and we shall deem our labours amply repaid if the volume finds acceptance with the English-reading public. The book will be found illustrated with some of the best pictures available in our stock on the life of ›r∂ Råma and relevant to the theme of ›r∂ Råmacaritamånasa. With these few words of introduction we take leave of our kind readers and leave it to them to judge how far we have succeeded in preserving intact the beauties of the original in our translation. ❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆ ❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ ❆ U
- 4. U Soft lights wewave, soft lights display, Before this Lord of S∂tåís layó The Råmåyaƒa, so sweet and dear, So beautiful, without a peer, Which gods like Brahmå, Nårada sing. The ant-hill sage, soul-seersí king, ›uka, ›årada, ›e¶a, boy sages four, The wind-godís son recount this lore With great delight and voices gay. The holy books their music mix To sing this gist of ›åstras six, Of all good works, of all good thought; The wealth of sages; yet what not Of all the saints?ótheir mainstay, Umå and ›a∆kara eíer intone, As well the wise Agastya pot-grown. The crowís, GaruŒaís it heart indwells. The poets great like Vyåsa and else In ecstasies this song relay. Shuns sensuous joy, sinsí abluent, The dame of Muktiís ornament; Ambrosial herb rebirth to cure, And parents both, ítis only sure, For Tulas∂dåsa in everyway. * A hymn of praise addressed to ›r∂ Råmåyaƒa at the time of waving lights while worshipping the same. An Årat∂ Song* (Rendered into English verse by Madhava ›araƒa M.A., L.L.B.) ›r∂ Råmåyaƒaj∂k∂ Årat∂ •Ê⁄UÁà üÊË⁄UÊ◊ÊÿŸ¡Ë ∑§Ë– ∑§Ë⁄UÁà ∑§Á‹Ã ‹Á‹Ã Á‚ÿ ¬Ë ∑§ËH ªÊflà ’˝rÊÔÊÁŒ∑§ ◊ÈÁŸ ŸÊ⁄UŒ– ’Ê‹◊Ë∑§ Á’ÇÿÊŸ Á’‚Ê⁄UŒH ‚È∑§ ‚Ÿ∑§ÊÁŒ ‚· •L§ ‚Ê⁄UŒ – ’⁄UÁŸ ¬flŸ‚Èà ∑§Ë⁄UÁà ŸË∑§ËH ªÊflà ’Œ ¬È⁄UÊŸ •CÔUŒ‚– ¿U•Ê ‚ÊSòÊ ‚’ ª˝¢ÕŸ ∑§Ê ⁄U‚H ◊ÈÁŸ ¡Ÿ œŸ ‚¢ÃŸ ∑§Ê ‚⁄U’‚– ‚Ê⁄U •¢‚ ‚¢◊à ‚’„UË ∑§ËH ªÊflà ‚¢Ãà ‚¢÷È ÷flÊŸË – •L§ ÉÊ≈U‚¢÷fl ◊ÈÁŸ Á’ÇÿÊŸËH éÿÊ‚ •ÊÁŒ ∑§Á’’¡¸ ’πÊŸË– ∑§Êª÷È‚È¢Á«U ªL§«U ∑§ „UË ∑§ËH ∑§Á‹◊‹ „U⁄UÁŸ Á’·ÿ ⁄U‚ »§Ë∑§Ë– ‚È÷ª ®‚ªÊ⁄U ◊ÈÁQ§ ¡È’ÃË ∑§ËH Œ‹Ÿ ⁄Uʪ ÷fl ◊ÍÁ⁄U •◊Ë ∑§Ë – ÃÊà ◊Êà ‚’ Á’Áœ ÃÈ‹‚Ë ∑§ËH årati ‹r∂råmåyanaj∂ k∂, k∂rati kalita lalita siya p∂ k∂. gåvata brahmådika muni nårada, bålam∂ka bigyåna bisårada. suka sanakådi se¶a aru sårada, barani pavanasuta k∂rati n∂k∂. gåvata beda puråna a¶¢adasa, chao såstra saba gra≈thana ko rasa. munijanadhanasa≈tanako sarabasa, såra a≈sa sa≈mata sabah∂ k∂. gåvata sa≈tata sa≈bhu bhavån∂, aru gha¢asa≈bhava muni bigyån∂. byåsa ådi kabibarja bakhån∂, kågabhusu≈Œi garuŒa ke h∂ k∂. kalimala harani bi¶aya rasa ph∂k∂, subhaga si≈gåra mukti jubat∂ k∂. dalana roga bhava mµuri am∂ k∂, tåta måta saba bidhi tulas∂ k∂.
- 5. 1. Invocations............................................ 1 2.Salutations to the Guru ........................ 3 3. Salutations to Bråhmaƒas and saints .................................................... 4 4. Salutations to the wicked ..................... 7 5. Contrast between saints and the evil-minded ............................................ 8 6. Salutations to all living beings as so many images of ›r∂ Råma............ 12 7. Tulas∂dåsaís humility and the glory of poetry describing ›r∂ Råmaís greatness ............................................ 16 8. Salutations to the immortal bards ...... 22 9. Salutations to the sage Vålm∂ki, the Vedas, Brahmå, ›iva, Pårvat∂ and other gods and goddesses ................. 22 10. Salutations to the abode and companions of S∂tå and Råma .......... 24 11. Salutations to and the glory of the Name .................................................. 27 12. The excellences of ›r∂ Råma and the greatness of His story ................. 42 13. The date of composition of the Råmacaritamånasa ............................. 44 14. The metaphorical representation of the Månasa as a lake and its glory ... 48 15. Dialogue between the sagesó Yåj¤avalkya and Bharadvåja and the greatness of Prayåg a ................... 58 16. Sat∂ís bewilderment, ›r∂ Råmaís divine glory and Sat∂ís remorse ......... 62 17. Disowning of Sat∂ by ›iva and ›ivaís tranc e....................................... 67 18. Sat∂ís visit to Dak¶aís sacrifice ......... 72 19. Sat∂ís self-immolation through the fire of Yoga out of indignation at the slight offered to Her Spouse by Her father: destruction of Dak¶aís sacrifice .............................................. 73 20. Descent of Goddess Pårvat∂ and Her penance ....................................... 75 21. ›r∂ Råmaís intercession with Bhagavån ›iva for marriage ............... 84 22. Pårvat∂ís unique fidelity as revealed through Her test by the seven seers .... 85 23. Loveís departure on the errand of the gods and his being burnt to death ................................................... 90 24. ›ivaís boon to Rati (Cuperís consort) . 94 25. The godís prayer to ›iva for marriage; the seven seersí visit to Pårvat∂................................................. 95 ›r∂ Råmacaritamånasa Contents Subject Page No. 1. An Årat∂ Song (by Gosvåm∂ Tulas∂dåsa) .... iv 2. Procedure for Reciting the Råmacaritamånasa .... xiii Descent I (Båla-K僌a)
- 6. [ VI ] 26.›ivaís peculiar marriage procession and preparations for the wedding (undertaken by the other party) .......... 98 27. ›ivaís nuptials ...................................109 28. A dialogue between ›iva and Pårvat∂................................................115 29. Causes of ›r∂ Råmaís Descent ........128 30. Egoís sway over Nårada and the effect of the Lordís Måyå..................133 31. Princess Vi‹vamohin∂ís self-election of a husband; Nåradaís pronouncing a curse on the attendants of ›iva as well as on the Lord Himself and his subsequent freedom from the spell of infatuation ......................................138 32. The austerities of Manu and ›atarµupå and their receiving a boon from the Lord .............................................145 33. The story of king Pratåpabhånu........154 34. The birth of Råvaƒa and his brothers, their austerities, opulence and tyranny ...............................................174 35. The piteous appeal of mother Earth and other gods ..................................182 36. The Lordís compassion on them.......185 37. King Da‹arathaís sacrifice for the birth of a son and his Queenís pregnancy ..........................................187 38. The Lordís manifestation and the delightful nature of His childish sports .................................................189 39. Vi‹våmitra visits king Da‹aratha and asks for ›r∂ Råma and Lak¶maƒa ..........................................203 40. Protection of Vi‹våmitraís sacrifice ... 206 41. Redemption of Ahalyå .......................208 42. Entry of Vi‹våmitra with Råma and Lak¶maƒa into the precincts of Mithilå ................................................209 43. Janakaís ecstasy of love at the sight of Råma and Lak¶maƒa ...........213 44. A visit to the town by Råma and Lak¶maƒa ..........................................215 45. ›r∂ Råmaís visit to Janakaís garden; Råma and S∂tå catch sight of each other ...................................................223 46. Worship of Goddess Pårvat∂ by S∂tå, Her receiving blessing from the Goddess and a dialogue between Råma and Lak¶maƒa ........................229 47. ›r∂ Råmaís entry into the pavilion erected for the Bow-Sacrifice along- with Lak¶maƒa.................................... 234 48. S∂tåís entry into the pavilion .............240 49. Proclamation of Janakaís vow by his heralds .........................................242 50. The princesí failure to lift the bow and Janakaís despondent utterance .........243 51. Lak¶maƒaís fulmination .....................245 52. The breaking of the Bow...................252 53. S∂tå places the wreath of victory round Råmaís neck ...........................254 54. Arrival of Para‹uråma, exchange of hot words between Lak¶maƒa and Para‹uråma and ›r∂ Råmaís triumph over the latter ....................................258 55. Janakaís despatching of messengers to Ayodhyå and departure of the marriage procession from there ..........274 56. Arrival of the marriage procession and its reception etc., at Janakapura .......289 57. The wedding of S∂tå and Råma and Their farewell ..............................297 58. Return of the marriage procession to Ayodhyå and rejoicing in the city ...............................................337 59. The glory of hearing and singing the story of ›r∂ Råma .......................348
- 7. 60. Invocations.........................................351 61. Preparationsfor ›r∂ Råmaís installation as the Prince Regent of Ayodhyå; the godís concern over the same and their approaching Goddess Sarasvat∂ for help ..............................................355 62. Sarasvat∂ perverts the mind of Mantharå (a handmaid of queen Kaikey∂); a dialogue between Kaikey∂ and Mantharå .....................................362 63. Kaikey∂ enters the sulking-chamber .....371 64. Dialogue between king Da‹aratha and Kaikey∂; Da‹arathaís lamentation; Sumantra goes to the palace and, returning from it, sends ›r∂ Råma to His father ...........................................373 65. Dialogue between ›r∂ Råma and mother Kaikey∂ ...................................387 66. Dialogue between ›r∂ Råma and His father; the sadness of the people of Ayodhyå; their remonstrances with Kaikey∂ ...............................................390 67. Dialogue between ›r∂ Råma and mother Kausalyå ................................397 68. Dialogue between S∂tå and ›r∂ Råma ..... 405 69. Dialogue between ›r∂ Råma, Kausalyå and S∂tå .............................................412 70. Dialogue between ›r∂ Råma and Lak¶maƒa ..........................................413 71. Dialogue between Lak¶maƒa and mother Sumitrå ..................................416 72. ›r∂ Råma, Lak¶maƒa and S∂tå call on king Da‹aratha to take leave of him; Da‹arathaís advice to S∂tå........419 73. ›r∂ Råma, S∂tå and Lak¶maƒa proceed to the woods and slip past the citizens buried in slumber ..................421 74. ›r∂ Råmaís arrival at ›æ∆gaverapura; the Ni¶åda chiefís services ...............428 75. Dialogue between Lak¶maƒa and the Ni¶åda; Sumantraís dialogue with ›r∂ Råma and S∂tå and his returning to Ayodhyå .........................431 76. The boatmanís love and the passage across the Ga∆gå ..............................439 77. Arrival at Prayåga and dialogue between ›r∂ Råma and the sage Bharadvåja; the love of the people inhabiting the bank of the Yamunå..........................445 78. The episode of an ascetic ................449 79. ›r∂ Råma greets the Yamunå; love of the villagers...................................450 80. Dialogue between ›r∂ Råma and the sage Vålm∂ki ...............................461 81. ›r∂ Råma takes up His abode at Citrakµu¢a; the services of the Kolas and Bh∂las ..........................................468 82. Sumantra returns to Ayodhyå and finds the city a picture of grief .........481 83. Dialogue between king Da‹aratha and Sumantra, Da‹arathaís passing away ..................................................482 84. The sage Vasi¶¢ha sends envoys to call Bharata ...................................490 85. Arrival and lamentation of Bharata and ›atrughna ...................................491 86. Dialogue between Bharata and mother Kausalyå and king Da‹arathaís cremation ...........................................495 87. Dialogue between the sage Vasi¶¢ha and Bharata; Bharata prepares for a journey to Citrakµu¢a in order to bring ›r∂ Råma back to Ayodhyå .....500 88. Departure of Bharata and ›atrughna with the citizens of Ayodhyå to the woods.................................................515 89. The Ni¶ådaís suspicion and precautions.........................................517 Descent II (Ayodhyå-K僌a) [VII]
- 8. 90. Bharataís meetingand dialogue with the Ni¶åda chief; the love of Bharata and the citizens of Ayodhyå for ›r∂ Råma ...........................................521 91. Bharataís arrival at Prayåga and dialogue between Bharata and the sage Bharadvåja ................................531 92. Bharadvåja shows hospitality to Bharata ..............................................539 93. Dialogue between Indra and his preceptor (the sage Bæhaspati) ..........543 94. Bharata on his way to Citrakµu¢a .......547 95. S∂tåísdream;theKolasandKiråtasbring news of Bharataís arrival to ›r∂ Råma; ›r∂ Råmaís concern at the report; Lak¶maƒaís outburst of passion .........551 96. ›r∂ Råma admonishes Lak¶maƒa and dwells on Bharataís greatness .....556 97. Bharata takes a dip in the Mandåkin∂ and arrives at Citrakµu¢a; Bharata and others meet one another, mourn the kingís death and perform his ›råddha (obsequies).........................................558 98. Hospitality of the foresters towards Bharataandhisparty;Kaikey∂ísremorse ....... 573 99. Vasi¶¢haís speech .............................577 100. Dialogue between ›r∂ Råma, Bharata and others..........................................583 101. King Janakaís arrival at Citrakµu¢a; the Kolas and Kiråtas offer presents to the visitors and all meet one another .....596 102. Dialogue between queens Kausalyå and Sunayanå (king Janakaís wife); S∂tåís amiability .................................602 103. Dialogue between king Janaka and his wife; Bharataís glory ....................608 104. Dialogue between king Janaka and Bharata; Indraís anxiety; Goddess Sarasvat∂ís admonition to Indra .........612 105. Dialogue between the sage Vasi¶¢ha, ›r∂ Råma and Bharata.......................617 106. Bharata deposits the sacred waters; his perambulation through Citrakµu¢a .....629 107. Dialogue between ›r∂ Råma and Bharata; the gift of sandals; Bharataís farewell ...............................................632 108. Returning to Ayodhyå, Bharata enthrones the sandals and takes up his residence at Nandigråma; the virtue of listening to Bharataís story .....635 Descent III (Araƒya-K僌a) 109. Invocations.........................................647 110. Jayantaís mischief and punishment.....648 111. Meeting with the sage Atri and his hymn of praise to ›r∂ Råma .............650 112. S∂tåís meeting with Anasµuyå (Atriís wife) and the latterís discourse on the duties of a devoted wife .............653 113. ›r∂ Råma proceeds further and kill Virådha; the episode of the sage ›arabha∆ga ........................................657 114. ›r∂ Råma takes a vow to kill the demons ..............................................659 115. Sut∂k¶ƒaís love and ›r∂ Råmaís meeting with the sage Agastya; dialogue with Agastya; ›r∂ Råmaís entry into the DaƒŒaka forest and His meeting with Ja¢åyu ........................................659 116. ›r∂ Råma takes up His abode at Pa¤cava¢∂; dialogue between ›r∂ Råma and Lak¶maƒa ...................................667 117. The story of ›µurpaƒakhå; her approaching Khara, Dµu¶aƒa and Tri‹irå for redress and their subsequent death at ›r∂ Råmaís hands .................670 [VIII]
- 9. 118. ›µurpaƒakhå approachesRåvaƒa; S∂tå enters into the fire leaving Her shadow behind ...................................678 119. The episode of Mår∂ca and how he was killed in the form of a gold deer ....................................................682 120. S∂tåís abduction and Her wail ...........686 121. The combat of Ja¢åyu with Råvaƒa ....688 122. ›r∂ Råmaís lament; His meeting with Ja¢åyu ........................................690 123. Deliverance of Kabandha...................695 124. Grace on ›abar∂; a discourse on the nine forms of Devotion and departure for the Pampå lake ...........................696 125. A description of the spring; Nåradaís meeting with ›r∂ Råma ......................703 126. Dialogue between the sage Nårada and ›r∂ Råma ....................................705 127. The glory of hearing the praises of ›r∂ Råma and an exhortation to cultivate fellowship with saints and practise adoration ..............................707 Descent IV (Ki¶kindhå-K僌a) 128. Invocations.........................................711 129. ›r∂ Råmaís meeting with Hanumån and the conclusion of an alliance between ›r∂ Råma and Sugr∂va ........712 130. Sugr∂va apprizes ›r∂ Råma of his woes; the latterís vow to kill Våli; ›r∂ Råma expatiates on the characteristics of a friend ..........................................717 131. Sugr∂vaís dispassion ..........................718 132. Duel between Våli and Sugr∂va; deliverance of Våli .............................721 133. Tåråís wail; ›r∂ Råmaís advice to Tårå and Sugr∂vaís coronation and A∆gadaís installation as his Heir- Apparent.............................................724 134. A description of the rainy season ...............................................726 135. ›r∂ Råmaís show of displeasure towards Sugr∂va and Lak¶maƒaís wrath ..................................................731 136. Dialogue between Sugr∂va and ›r∂ Råma and the departure of the monkeys in quest of S∂tå..................733 137. Their meeting with a hermitess in a cavern.............................................737 138. The monkeysí arrival at the seashore; their meeting and conversation with Sampåt∂ (Ja¢åyuís brother)..................738 139. Sampåt∂ís advice to the monkeys to leap across the ocean; Jåmbavån encourages Hanumån by reminding him of his strength ............................742 140. The greatness of ›r∂ Råmaís praises ...............................................744 Descent V (Sundara-K僌a) 141. Invocations.........................................745 142. Hanumån leaves for La∆kå, meets Suraså and kills the image-catching demoness ..........................................746 143. Description of La∆kå; Hanumån strikes La∆kin∂ and enters La∆kå ..................749 144. Hanumån meets Vibh∂¶aƒa................752 145. Hanumånís grief at the sight of S∂tå in the A‹oka grove and Råvaƒaís threat to S∂tå .....................................754 146. Trija¢åís dream ...................................757 147. Dialogue between S∂tå and Trija¢å ....757 148. Dialogue between S∂tå and Hanumån ...........................................759 [IX]
- 10. [X] 149. Hanumån layswaste the A‹oka grove and kills prince Ak¶aya; at last Meghanåda entangles Hanumån in a noose of serpents and carries him off to Råvaƒaís court ........................764 150. Dialogue between Hanumån and Råvaƒa ...............................................766 151. Burning of La∆kå ...............................771 152. After burning La∆kå Hanumån asks leave of S∂tå and obtains the crest-jewel from Her ..........................772 153. On Hanumånís reaching the opposite shore all the monkeys return and enter Madhuvana; their meeting with Sugr∂va and the dialogue between ›r∂ Råma and Hanumån ....................773 154. ›r∂ Råmaís march to the beach alongwith the army of monkeys ........779 155. Dialogue between Mandodar∂ and Råvaƒa ...............................................781 156. Vibh∂¶aƒa offers advice to Råvaƒa and meets with an affront at the latterís hands......................................783 157. Vibh∂¶aƒa sallies forth to obtain ›r∂ Råmaís protection and secures it .....786 158. Deliberation over the question of crossing the sea; appearance of ›uka, a spy of Råvaƒa, and his return with Lak¶maƒaís letter ..............................793 159. The spy gives counsel to Råvaƒa and delivers Lak¶maƒaís note to him .....................................................797 160. ›r∂ Råmaís fury against the sea and the latterís supplication ..............801 161. Glory of hymning ›r∂ Råmaís praises ................................................804 Descent VI (La∆kå-K僌a) 162. Invocations.........................................805 163. Bridging of the ocean by Nala and N∂la; ›r∂ Råmaís installation of ›r∂ Råme‹vara ...................................807 164. ›r∂ Råma crosses the ocean with the whole army and encamps on Mount Suvela; Råvaƒa feels agitated at the news ............................................809 165. Mandodar∂ expostulates with Råvaƒa; dialogue between Råvaƒa and Prahasta (his son) .............................811 166. A mental view of ›r∂ Råma on Mount Suvela and a description of the rising moon.........................................816 167. An arrow from ›r∂ Råmaís bow strikes down Råvaƒaís diadems and umbrella ......................................819 168. Mandodar∂ makes remonstrance with Råvaƒa again and dwells upon ›r∂ Råmaís glory ................................819 169. A∆gadaís departure for La∆kå and dialogue between A∆gada and Råvaƒa in the latterís court...............823 170. Mandodar∂ offers advice to Råvaƒa once more..........................................843 171. Dialogue between A∆gada and ›r∂ Råma; conflict actually begins ..........845 172. Målyavånís admonition to Råvaƒa ....855 173. The battle recommences; encounter between Lak¶maƒa and Meghanåda; a javelin thrown by the latter strikes Lak¶maƒa in the breast ....................857 174. Hanumån fetches the physician Su¶eƒa and proceeds in quest of the life-giving herb; dialogue between Kålanemi and Råvaƒa,redemptionoftheshe-alligator; deliverance of Kålanemi .....................862 175. Struck by Bharataís arrow, Hanumån drops down unconscious; dialogue between Bharata and Hanumån ........865
- 11. [XI] 176. ›r∂ Råmaíssport of a frantic wail; Hanumånís return; Lak¶maƒaís coming back to consciousness......................867 177. Råvaƒa awakes Kumbhakarƒa; Kumbhakarƒaís exhortation to Råvaƒa and dialogue between Vibh∂¶aƒa and Kumbhakarƒa ..............................869 178. Kumbhakarƒa joins the beåle and attains final beatitude ........................871 179. Meghanåda gives battle and ›r∂ Råma sportfully allows Himself to be bound by a snare of serpents 880 180. Destruction of Meghanådaís sacrificial performance; his engagement on the battle-field and deliverance at the hands of Lak¶maƒa ............................883 181. Råvaƒaís march to the field of battle; ›r∂ Råmaís victory-chariot and an encounter between the monkeys and the demons.................................886 182. Encounter between Lak¶maƒa and Råvaƒa ...............................................893 183. Råvaƒaís swoon; destruction of his sacrificial performance; combat between ›r∂ Råma and Råvaƒa ........895 184. Indra (the lord of paradise) sends a chariotfortheuseof›r∂Råma;encounter between ›r∂ Råma and Råvaƒa...........901 185. Råvaƒa hurls a lance at Vibh∂¶aƒa : ›r∂ Råma puts Vibh∂¶aƒa behind Him and exposes Himself to its full force; encounterbetweenVibh∂¶aƒaandRåvaƒa .... 908 186. Combat of Råvaƒa and Hanumån; Råvaƒa creates phantoms and ›r∂ Råma disperses the phantoms ....................909 187. Fierce fighting; Råvaƒaís swoon .......912 188. Dialogue between S∂tå and Trija¢å .................................................914 189. Final encounter between ›r∂ Råma and Råvaƒa; end of Råvaƒa; shouts of victory everywhere ........................919 190. Mandodar∂ and other queens lament; Råvaƒaís funeral ................................923 191. Vibh∂¶aƒaís installation ......................926 192. Hanumån carries the happy news to S∂tå; S∂tå rejoins ›r∂ Råma and enters fire as a test of her purity ................927 193. The gods sing the Lordís praises; Indra rains down nectar on the dead ...................................................932 194. Vibh∂¶aƒaís entreaty; Sri Rama portrayal and Bharataís condition by due to the excessive love he bore towards the Lord; ›r∂ Råma urges Vibh∂¶aƒa to arrange His speedy return to Ayodhyå.....................................939 195. Vibh∂¶aƒa rains down clothes and ornaments from the air and the monkeys and bears pick them up and adorn their person with them ...................................................941 196. ›r∂ Råma and S∂tå leave for Ayodhyå on the aerial car, Pu¶paka................943 197. The glory of ›r∂ Råmaís story ..........947 Descent VII (Uttara-K僌a) 198. Invocations.........................................949 199. Bharataís desolation; meeting of Bharata and Hanumån; rejoicing in Ayodhyå .............................................950 200. ›r∂ Råmaís Reception; meeting with Bharata; universal rejoicing on meeting ›r∂ Råma ............................................956 201. ›r∂ Råmaís Coronation; Vedasí Alleluia; Lord ›ivaís Alleluia ..............965 202. ›r∂ Råma bestows parting presents on the monkeys and the Ni¶åda chief ...................................................973 203. Account of ›r∂ Råmaís Reign ...........976 204. Birth of sons to the four brothers; Ayodhyåís loveliness; arrival of the sage Sanaka and his three brothers and their dialogue with ›r∂ Råma ...........................................981
- 12. [XII] 205. Hanumånís introductionto Bharataís question and ›r∂ Råmaís discourse on the subject ...................................992 206. ›r∂ Råmaís exhortation to His subjects (›r∂ Råma-G∂tå); the citizensí acknowledgement................997 207. Dialogue between ›r∂ Råma and the sage Vasi¶¢ha; ›r∂ Råmaís excursion to a mango grove in the company of His brothers .................1002 208. Nåradaís visit and return to Brahmåís abode after hymning the Lordís praises .............................................1005 209. Dialogue between Lord ›iva and Goddess Pårvat∂; GaruŒaís delusion; GaruŒa listens to ›r∂ Råmaís story and to an account of His glory from Kåkabhu‹uƒŒi ..........................1006 210. Kåkabhu‹uƒŒi narrates the story of his previous lives and tells GaruŒa the glory of the Kali age ...................................................1050 211. Insult offered by him to his preceptor in a previous birth and the curse pronounced on him by Lord ›iva ......1061 212. A hymn of eight verses addressed to Lord ›iva .....................................1063 213. Guruís appeal to Lord ›iva for forgiving the wrong; mollification of the curse; continuation of Kåkabhu‹uƒŒiís narrative ................1065 214. Kåkabhu‹uƒŒi approaches the sage Loma‹a, who first pronounces a curse on him but later on showers his grace and bestows a boon on him 1069 215. Delineation of Gnosis and Devotion; a description of the Lamp of wisdom and the surpassing glory of Devotion 1076 216. Seven questions of GaruŒa and Kåkabhu‹uƒŒiís replies to them ......1086 217. Glory of adoration ............................1089 218. Greatness of the Råmåyaƒa; Tulas∂dåsaís prayer and reward of reciting this poem ............................1091 U
- 13. Procedure of Recitingthe Råmacaritamånasa Those who undertake to read the Råmacaritamånasa according to the correct procedure should before commencing the reading invoke and worship the author. Gosvåm∂ Tulas∂dåsa, the sage Vålm∂ki, Lord ›iva and ›r∂ Hanumån, and then invoke the Divine Couple, S∂tå and Råma, alongwith ›r∂ Råmaís three divine brothers (Bharata, Lak¶maƒa and ›atrughna), offer them the sixteenfold worship and meditate on them. The reading should be commenced after that. INVOCATION ÃÈ‹‚Ë∑§ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‡ÊÈÁøfl˝Ã – ŸÒ´¸§àÿ ©U¬Áfl‡ÿŒ¢ ¬Í¡Ÿ¢ ¬˝ÁêÎsÔÃÊ◊˜H 1H ˙ ÃÈ‹‚ˌʂÊÿ Ÿ◊—– ìObeisance to you, O Tulas∂dåsa ! Please come here, O saint of holy vows. Taking your seat in the south-west, accept this adoration. Obeisance to Tulas∂dåsa.î üÊËflÊÀ◊Ë∑§ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‡ÊÈ÷¬˝Œ – ©UûÊ⁄U¬Ífl¸ÿÙ◊¸äÿ ÁÃDÔU ªÎˆÔUËcfl ◊˘ø¸Ÿ◊˜H 2H ˙ flÊÀ◊Ë∑§Êÿ Ÿ◊—– ìObeisance to you, O Vålm∂ki ! Pray come here, O bestower of blessings ! Take your seat in the north-east and accept my homage. Obeisance to Vålm∂ki.î ªÊÒ⁄Uˬà Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ◊„UE⁄U – ¬Ífl¸ŒÁˇÊáÊÿÊ◊¸äÿ ÁÃDÔ ¬Í¡Ê¢ ªÎ„UÊáÊ ◊H 3H ˙ ªÊÒ⁄UˬÃÿ Ÿ◊—– ìObeisance to You, O Spouse of Gaur∂ (Pårvat∂) ! Pray come here, O mighty Lord. Kindly take Your seat in the south-east and accept my homage. Obeisance to the Spouse of Gaur∂.î üÊË‹ˇ◊áÊ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬˝ÿ— – ÿÊêÿ÷ʪ ‚◊ÊÁÃDÔU ¬Í¡Ÿ¢ ‚¢ªÎ„UÊáÊ ◊H 4H ˙ üÊË‚¬%Ë∑§Êÿ ‹ˇ◊áÊÊÿ Ÿ◊—– ìObeisance to you, O Lak¶maƒa; please come here with your beloved consort (Urmilå). Kindly occupy the southern quarter of the altar, and accept my homage. Obeisance to Lak¶maƒa with his consort.î üÊˇÊòÊÈÉÊA Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬˝ÿ— – ¬Ë∆USÿ ¬Áp◊ ÷ʪ ¬Í¡Ÿ¢ SflË∑ȧL§cfl ◊H 5H ˙ üÊË‚¬%Ë∑§Êÿ ‡ÊòÊÈÉÊAÊÿ Ÿ◊—– ìObeisance to you, O ›atrughna ! Please come here with your beloved consort (›rutak∂rti). Seating yourself in the western quarter of this altar pray accept my homage. Obeisance to ›atrughna with his consort.î üÊË÷⁄Uà Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬˝ÿ— – ¬Ë∆U∑§SÿÊûÊ⁄U ÷ʪ ÁÃDÔU ¬Í¡Ê¢ ªÎ„UÊáÊ ◊H 6H ˙ üÊË‚¬%Ë∑§Êÿ ÷⁄UÃÊÿ Ÿ◊—– ìObeisance to you, O Bharata! Pray come here with your beloved consort (M僌av∂), Please sit down in the northern quarter of the altar and accept my homage. Obeisance to Bharata and his wife.î üÊË„UŸÈ◊ÛÊ◊SÃÈèÿÁ◊„Uʪë¿U ∑Χ¬ÊÁŸœ – ¬Ífl¸÷ʪ¢ ‚◊ÊÁÃDÔU ¬Í¡Ÿ¢ SflË∑ȧL§ ¬˝÷ÊH 7H ˙ „UŸÈ◊à Ÿ◊—–
- 14. [XIV] ìObeisance to you,O Hanumån! Pray come here, O mine of compassion. Please occupy the eastern quarter and accept my homage, O Lord! Obeisance to Hanumån.î •Õ ¬˝œÊŸ¬Í¡Ê ø ∑§Ã¸√ÿÊ ÁflÁœ¬Ífl¸∑§◊˜Ô – ¬Èc¬ÊTÁ‹¢ ªÎ„UËàflÊ ÃÈ äÿÊŸ¢ ∑ȧÿʸà¬⁄USÿ øH 8H The principal deity (›r∂ Råma accompanied by His Consort, S∂tå) should then be worshipped with due ceremony. Taking flowers in the hollow of his or her palms the reader should meditate on the Supreme Deity (›r∂ Råma) in the light of the following verse:ó ⁄UQ§Êê÷Ê¡Œ‹ÊÁ÷⁄UÊ◊ŸÿŸ¢ ¬ËÃÊê’⁄UÊ‹VÔâ ‡ÿÊ◊ÊXÔ¢U Ám÷È¡¢ ¬˝‚ÛÊflŒŸ¢ üÊË‚ËÃÿÊ ‡ÊÊÁ÷Ã◊˜Ô– ∑§ÊL§áÿÊ◊ÎÂʪ⁄¢U Á¬˝ÿªáÊÒ÷˝Ê¸òÊÊÁŒÁ÷÷ʸÁflâ flãŒÁflcáÊÈÁ‡ÊflÊÁŒ‚√ÿ◊ÁŸ‡Ê¢ ÷Q§CÔUÁ‚Áh¬˝Œ◊˜ÔH 9H ìI ever adore ›r∂ Råma, whose charming eyes resemble the petals of a red lotus, who is clad in yellow raiments and has a dark-brown form endowed with a pair of arms, who wears a cheerful countenance, is accompanied by ›r∂ S∂tå, and is an ocean of nectar in the form of mercy, who is waited upon even by Vi¶ƒu, ›iva and others and is meditated upon alongwith His three brothers and other favourite attendants (Hanumån and others) and who grants the desire of His devotees.î •Êªë¿U ¡ÊŸ∑§ËŸÊÕ ¡ÊŸÄÿÊ ‚„U ⁄UÊÉÊfl – ªÎ„UÊáÊ ◊◊ ¬Í¡Ê¢ ø flÊÿȬÈòÊÊÁŒÁ÷ÿȸ×H 10H ìPlease come, O Lord of Janakaís Daughter, alongwith S∂tå and accept my homage with Hanumån (son of the wind-god) and others, O Scion of Raghu.î ‚Èfláʸ⁄UÁøâ ⁄UÊ◊ ÁŒ√ÿÊSÃ⁄UáʇÊÊÁ÷Ã◊˜Ô – •Ê‚Ÿ¢ Á„U ◊ÿÊ ŒûÊ¢ ªÎ„UÊáÊ ◊ÁáÊÁøÁòÊÃ◊˜ÔH 11H ìOccupy, O Råma, this bejewelled seat of gold, offered by me, and spread over with an exquisite covering.î The Deity should then be worshipped with the sixteenfold equipage prescribed in the scriptures.* ˙ •Sÿ üÊË◊ã◊ÊŸ‚⁄UÊ◊ÊÿáÊüÊË⁄UÊ◊øÁ⁄UÃSÿ üÊËÁ‡Êfl∑§Ê∑§÷ȇÊÈÁá«UÿÊôÊflÀÄÿªÊSflÊÁ◊ÃÈ‹‚ËŒÊ‚Ê ´§·ÿ— üÊË‚ËÃÊ⁄UÊ◊Ê ŒflÃÊ üÊË⁄UÊ◊ŸÊ◊ ’Ë¡¢ ÷fl⁄Uʪ„U⁄UË ÷ÁQ§— ‡ÊÁQ§— ◊◊ ÁŸÿÁãòÊÃʇʷÁflÉÊAÃÿÊ üÊË‚ËÃÊ⁄UÊ◊¬˝ËÁìÍfl¸∑§‚∑§‹◊ŸÊ⁄UÕÁ‚hKÕZ ¬Ê∆U ÁflÁŸÿʪ—– ìOf this story of ›r∂ Råma, known by the name of ìMånasa-Råmåyaƒa,î Lord ›iva, the sages Kåkabhu‹uƒŒi and Yåj¤avalkya and Gosvåm∂ Tulas∂dåsa are the seers; ›r∂ Råma united with His Consort, S∂tå, is the deity; the name ëRåmaí is the seed; Devotion which cures the disease of transmigration, is the ›akti (motive force or energy); and the object of this reading is to ward off all evils and accomplish all oneís desires through the propitiation of S∂tå and Råma.î Then water should be sipped thrice with the recitation of the following Mantras one after another üÊË‚ËÃÊ⁄UÊ◊ÊèÿÊ¢ Ÿ◊—; üÊË⁄UÊ◊øãº˝Êÿ Ÿ◊— and üÊË⁄UÊ◊÷º˝Êÿ Ÿ◊— . A Pråƒåyåma should also be performed with the recitation of the B∂ja-Mantra sacred to S∂tå and Råma. * The sixteenfold equipage of worship consists of:ó 1. Pådya (water for washing the feet with); 2. Arghya (water for washing the hands with); 3. Åcaman∂ya (water of rinsing the mouth with); 4. Snån∂ya (water for performing ablutions with); 5. Vastra (raiment); 6. Åbhµu¶aƒa (ornaments); 7. Gandha (sandal-paste); 8. Pu¶pa (flowers); 9. Dhµupa (burning incense); 10. D∂pa (light); 11. Naivedya (food); 12. Åcaman∂ya (water for rinsing the mouth); 13. Tåmbµula (betel-leaves with other ingredients for cleansing and scenting the mouth); 14. Stava-På¢ha (singing praises); 15. Tarpaƒa (water for slaking thirst) and 16. Namaskåra (salutation). Î
- 15. [XV] KARANYÅSA Karanyåsa consists ininvoking and installing typical Mantras on the various fingers, palms and back of the hands. In Karanyåsa as well as in A∆ganyåsa the Mantras are treated as possessing a living form and it is these personified forms of the Mantras that the touched and greeted by citing the names of the particular limbs. Through this process the reciter himself is indentified with the Mantra and brought under the full protection of the Mantra-god. He is purified both externally and internally and is infused with divine energy. His spiritual practice runs a smooth course till the very end and proves beneficial to him. The procedure of ëKaranyåsaí in this case is as follows:ó ¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H •XÔ‰UDÔUÊèÿÊ¢ Ÿ◊—– (The hosts of virtues possessed by Råma are a blessing to the world and the bestowers of Liberation, riches, religious merit and the Divine Abode). Uttering these words the thumbs of both the hands should be touched with the index-fingers. ⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È„UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H ḟËèÿÊ¢ Ÿ◊—– (Multitudes of sins dare not stand in the presence of those who utter the name ëRåmaí even while yawning.) Uttering this the index-fingers of both the hands should be touched with the thumbs. ⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •Áœ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH ◊äÿ◊ÊèÿÊ¢ Ÿ◊—– (May Your appellation ëRåma,í O Lord, excel all other divine names and play the role of a fowler in relation of birds in the form of sins.) Uttering this the middle fingers of both the hands should be touched with the thumbs. ©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH •ŸÊÁ◊∑§ÊèÿÊ¢ Ÿ◊—– (Bhagavån ›r∂ Råma makes the whole creation dance like a wooden doll, O Pårvat∂.) Uttering this the ring-fingers of both the hands should be touched with the thumbs. ‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H ∑§ÁŸÁDÔU∑§ÊèÿÊ¢ Ÿ◊—– (The moment a creature turns its face towards Meó(says the Lord)óthe sins committed by it through millions of births are dissolved then and there.) Uttering this the little fingers of both the hands should be touched with the thumbs. ◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑ȧ‹ŸÊÿ∑§ – œÎà ’⁄U øʬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H ∑§⁄UË∑§⁄U¬ÎDÔUÊèÿÊ¢ Ÿ◊—–
- 16. (Protect me, OLeader of Raghuís race, holding as You do an excellent bow and brilliant arrow in Your hands.) Uttering this the palms and backs of both the hands should be touched one after another each with the other hand. AÃGANYÅSA In A∆ganyåsa the heart and other parts of the body are touched with all the fingers of the right hand joined together. ¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H NUŒÿÊÿ Ÿ◊—– Uttering this the heart should be touched with all the five fingers of the right hand. Similarly the forehead should be touched after uttering the following line:ó ⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È„UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H Á‡Ê⁄U‚ SflÊ„UÊ– The tuft of hair on the head should then be touched after uttering the following line:ó ⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •ÁäÊ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH Á‡ÊπÊÿÒ fl·≈˜UÔ– After uttering the following line the right shoulder should be touched with the fingers of the left hand and vice versa:ó ©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH ∑§fløÊÿ „ÈU◊˜Ô– After uttering the following line both the eyes should be touched with the finger-tips of the right hand:ó ‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H ŸòÊÊèÿÊ¢ flÊÒ·≈˜UÔ– After uttering the following line the right hand should be taken round the head counter-clockwise from the forehead to the back of the head and back to the forehead, and the palm of the left hand should be struck with the index and middle fingers of the right. ◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑ȧ‹ŸÊÿ∑§ – œÎà ’⁄U øʬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H •SòÊÊÿ »§≈˜UÔ– DHYÅNA The form of the Lord should then be meditated upon with the help of the following lines:ó ◊Ê◊fl‹Ê∑§ÿ ¬¢∑§¡‹ÊøŸ – ∑Χ¬Ê Á’‹Ê∑§ÁŸ ‚Êø Á’◊ÊøŸH ŸË‹ ÃÊ◊⁄U‚ SÿÊ◊ ∑§Ê◊ •Á⁄U – NUŒÿ ∑¢§¡ ◊∑§⁄¢UŒ ◊œÈ¬ „UÁ⁄UH ¡ÊÃȜʟ ’M§Õ ’‹ ÷¢¡Ÿ – ◊ÈÁŸ ‚îÊŸ ⁄¢U¡Ÿ •ÉÊ ª¢¡ŸH ÷Í‚È⁄U ‚Á‚ Ÿfl ’΢Œ ’‹Ê„U∑§ – •‚⁄UŸ ‚⁄UŸ ŒËŸ ¡Ÿ ªÊ„U∑§H ÷È¡’‹ Á’¬È‹ ÷Ê⁄U ◊Á„U π¢Á«Uà – π⁄U ŒÍ·Ÿ Á’⁄UÊœ ’œ ¬¢Á«UÃH [XVI]
- 17. [XVII] ⁄UÊflŸÊÁ⁄U ‚ÈπM§¬ ÷ͬ’⁄U– ¡ÿ Œ‚⁄UÕ ∑ȧ‹ ∑ȧ◊ÈŒ ‚ÈœÊ∑§⁄UH ‚È¡‚ ¬È⁄UÊŸ Á’ÁŒÃ ÁŸª◊ʪ◊ – ªÊflà ‚È⁄U ◊ÈÁŸ ‚¢Ã ‚◊ʪ◊H ∑§ÊL§ŸË∑§ éÿ‹Ë∑§ ◊Œ π¢«UŸ – ‚’ Á’Áœ ∑ȧ‚‹ ∑§Ê‚‹Ê ◊¢«UŸH ∑§Á‹ ◊‹ ◊ÕŸ ŸÊ◊ ◊◊ÃÊ„UŸ – ÃÈ‹Á‚ŒÊ‚ ¬˝÷È ¬ÊÁ„U ¬˝ŸÃ ¡ŸH (Look at me, O Lord with lotus-like eyes! You rid the devotee of sorrow by Your gracious look. You are swarthy of hue like the blue lotus, O Hari, and a bee as it were drinking in he nectarean love of the lotus-like heart of Lord ›iva (an avowed enemy of the god of love). You crush the might of the demon hosts, delight the sages and saints and wipe out sins. You are a mass of fresh clouds for the crop in the form of the Bråhmaƒas (the gods on this earth), the refuge of the forlorn and a brateater of the humble. You relieve the burden of the earth by the enormous strength of Your arm and are an adept in killing the demons Khara, Dµu¶aƒa and Virådha. An enemy of the demon king Råvaƒa and bliss personified, You are the noblest of kings. Glory to You, who are as moon to the lily-like race of Da‹aratha. Your bright glory is known to the Puråƒas, Vedas and Tantras, and is sung by gods, sages and the assemblages of saints. Full of compassion, You crush false pride and are perfect in everyway, O ornament of Ayodhyå! Your Name wipes out the impurities of this sinful age and curbs the feeling of meum. Protect this humble devotee, O Lord of Tulas∂dåsa!) N.B. The pauses for a nine-day and thirty-day recitation have been noted in the body of the text itself and have therefore not been separately mentioned. U
- 18.
- 19. ˙ ›r∂ Råmacaritamånasa (The Månasalake containing the exploits of ›r∂ Råma) Descent One (Båla-K僌a) ‡‹Ê∑§ fláÊʸŸÊ◊Õ¸‚¢ÉÊÊŸÊ¢ ⁄U‚ÊŸÊ¢ ¿U㌂Ê◊Á¬– ◊XÔU‹ÊŸÊ¢ ø ∑§ûÊʸ⁄Uı fl㌠flÊáÊËÁflŸÊÿ∑§ıH 1H ›loka varƒånåmarthasa≈ghånå≈ rasånå≈ chandasåmapi, ma∆galånå≈ ca karttårau vande våƒ∂vinåyakau.1. I reverence Våƒ∂ ( the goddess of speech) and Vinåyaka (Lord Gaƒe‹a), the originators ofsoundsrepresentedbythealphabet,ofthemultitudesofobjectsdenotedbythose sounds, of poetic sentiments as well as of metres, and the begetters of all auspiciainess.(1) ÷flʟˇÊVÔU⁄Uı fl㌠üÊhÊÁflEÊ‚M§Á¬áÊı– ÿÊèÿÊ¢ ÁflŸÊ Ÿ ¬‡ÿÁãà Á‚hÊ— SflÊã×SÕ◊ËE⁄U◊˜H 2H bhavån∂‹a∆karau vande ‹raddhåvi‹våsarµupiƒau, yåbhyå≈ vinå na pa‹yanti siddhå¨ svånta¨stham∂‹varam.2. I greet Goddess Pårvat∂ and Her consort, Bhagavån ›a∆kara, embodiments of reverence and faith respectively, without which even the adept cannot perceive God enshrined in their very heart. (2) fl㌠’Ùœ◊ÿ¢ ÁŸàÿ¢ ªÈL¢§ ‡ÊVÔU⁄UM§Á¬áÊ◊˜– ÿ◊ÊÁüÊÃÙ Á„U fl∑˝§Ù˘Á¬ øãº˝— ‚fl¸òÊ flãlÃH 3H vande bodhamaya≈ nitya≈ guru≈ ‹a∆kararµupiƒam, yamå‹rito hi vakroípi candra¨ sarvatra vandyate.3. I make obeisance to the eternal preceptor in the form of Lord ›a∆kara, who is all wisdom, and resting on whose brow the crescent moon, though crooked in shape, is universally adored. (3) ‚ËÃÊ⁄UÊ◊ªÈáʪ˝Ê◊¬ÈáÿÊ⁄UáÿÁfl„UÊÁ⁄UáÊı – fl㌠Áfl‡ÊÈhÁflôÊÊŸı ∑§flËE⁄U∑§¬ËE⁄UıH 4H s∂tåråmaguƒagråmapuƒyåraƒyavihåriƒau , vande vi‹uddhavij¤ånau kav∂‹varakap∂‹varau.4.
- 20. 20 * ›R∫RÅMACARITAMÅNASA * I pay homage to the king of poes (Vålm∂ki) and the chief of monkeys (Hanumån), of pure intelligence, both of whom sport in the holy woods in the shape of glories of S∂tå and Råma. (4) ©UjflÁSÕÁ¢„UÊ⁄U∑§ÊÁ⁄UáÊË¥ Ä‹‡Ê„UÊÁ⁄UáÊË◊˜– ‚fl¸üÊÿS∑§⁄UË¥ ‚ËÃÊ¢ ŸÃÙ˘„¢U ⁄UÊ◊flÀ‹÷Ê◊˜H 5H udbhavasthitisa≈hårakåriƒ∂≈ kle‹ahåriƒ∂m, sarva‹reyaskar∂≈ s∂tå≈ natoíha≈ råmavallabhåm.5. I bow to S∂tå the beloved consort of ›r∂ Råma, who is responsible for the creation, sustenance and dissolution (of the universe), removes afflictions and begets all bleneshess. (5) ÿã◊ÊÿÊfl‡ÊflÌûÊ ÁflE◊Áπ‹¢ ’˝rÊÔÊÁŒŒflÊ‚È⁄UÊ ÿà‚ûflÊŒ◊ηÒfl ÷ÊÁà ‚∑§‹¢ ⁄UîÊı ÿÕÊ„U÷˝¸◊—– ÿà¬ÊŒå‹fl◊∑§◊fl Á„U ÷flÊê÷ÙäÊÁSÃÃ˷ʸflÃÊ¢ flãŒ˘„¢U Ã◊‡Ê·∑§Ê⁄Uáʬ⁄¢U ⁄UÊ◊ÊÅÿ◊ˇʢ „UÁ⁄U◊˜H 6H yanmåyåva‹avartti vi‹vamakhila≈ brahmådidevåsurå yatsattvådamæ¶aiva bhåti sakala≈ rajjau yathåherbhrama¨, yatpådaplavamekameva hi bhavåmbhodhestit∂r¶åvatå≈ vandeíha≈ tama‹e¶akåraƒapara≈ råmåkhyam∂‹a≈ harim.6. I adore Lord Hari, known by the name of ›r∂ Råma, who is superior to and lies beyond all causes, whose Måyå (illusive power) holds sway over the entire universe including gods from Brahmå (the Creator) downwards and demons, whose presence lends positive reality to the world of appearancesóeven as the false notion of a serpent is entertained with reference to a ropeóand whose feet are the only bark for those who are eager to cross the ocean of mundane existence. (6) ŸÊŸÊ¬È⁄UÊáÊÁŸª◊ʪ◊‚ê◊â ÿŒ˜ ⁄UÊ◊ÊÿáÊ ÁŸªÁŒÃ¢ `§ÁøŒãÿÃÙ˘Á¬– SflÊãׂÈπÊÿÃÈ‹‚Ë⁄UÉÊÈŸÊÕªÊÕÊ÷Ê·ÊÁŸ’ãœ◊ÁÃ◊Ü¡È‹◊ÊßÙÁÃH 7H nånåpuråƒanigamågamasammata≈yad råmåyaƒenigadita≈kvacidanyatoípi, svånta¨sukhåyatulas∂raghunåthagåthåbhå¶ånibandhamatima¤julamåtanoti.7. For the gratification of his own self Tulas∂dåsa brings forth this very elegant composition relating in common parlance the story of the Lord of Raghus, which is in accord with the various Puråƒas, Vedas and the Ågamas (Tantras), and incorporates what has been recorded in the Råmåyaƒa (of Vålm∂ki) and culled from some other sources. (7) ‚Ê0ó ¡Ù ‚ÈÁ◊⁄Uà Á‚Áœ „UÙß ªŸ ŸÊÿ∑§ ∑§Á⁄U’⁄U ’ŒŸ– ∑§⁄U©U •ŸÈª˝„U ‚Ùß ’ÈÁh ⁄UÊÁ‚ ‚È÷ ªÈŸ ‚ŒŸH 1H So.: jo sumirata sidhi hoi gana nåyaka karibara badana, karau anugraha soi buddhi råsi subha guna sadana.1. May Lord Gaƒe‹a, the leader of ›ivaís retinue, whose very thought ensures success, who carries on his shoulders the head of a beautiful elephant, who is a repository of wisdom and an abode of blessed qualities, shower his grace. (1)
- 21. * BÅLA-KÅ°NœA *21 ◊Í∑§ „UÙß ’ÊøÊ‹ ¬¢ªÈ ø…∏Uß ÁªÁ⁄U’⁄U ª„UŸ– ¡Ê‚È ∑Χ¬Ê° ‚Ù ŒÿÊ‹ º˝fl©U ‚∑§‹ ∑§Á‹ ◊‹ Œ„UŸH 2H mµµuka hoi båcåla pa≈gu caRhai giribara gahana, jåsu kæpå° so dayåla dravau sakala kali mala dahana.2. May that merciful Lord, whose grace enables the dumb to wax eloquent and a cripple to ascend an inaccessible mountain, and who burns all the impurities of the Kali age, be moved to pity. (2) ŸË‹ ‚⁄UÙL§„U SÿÊ◊ ÃL§Ÿ •L§Ÿ ’ÊÁ⁄U¡ ŸÿŸ– ∑§⁄U©U ‚Ù ◊◊ ©U⁄U œÊ◊ ‚ŒÊ ¿UË⁄U‚ʪ⁄U ‚ÿŸH 3H n∂la saroruha syåma taruna aruna bårija nayana, karau so mama ura dhåma sadå ch∂rasågara sayana.3. May the Lord who ever sleeps on the ocean of milk, and who is swarthy as a blue lotus and has eyes resembling a pair of full-blown red lotuses, take up His abode in my bosom. (3) ∑È¢§Œ ߢŒÈ ‚◊ Œ„U ©U◊Ê ⁄U◊Ÿ ∑§L§ŸÊ •ÿŸ– ¡ÊÁ„U ŒËŸ ¬⁄U Ÿ„U ∑§⁄U©U ∑Χ¬Ê ◊Œ¸Ÿ ◊ÿŸH 4H ku≈da i≈du sama deha umå ramana karunå ayana, jåhi d∂na para neha karau kæpå mardana mayana.4. May the crusher of Cupid, Bhagavån ›iva, whose form resembles in colour the jasmine flower and the moon, who is the consort of Goddess Pårvat∂ and an abode of compassion and who is fond of the afflicted, be gracious. (4) ’¢Œ©° ªÈL§ ¬Œ ∑¢§¡ ∑Χ¬Ê Á‚¢œÈ Ÿ⁄UM§¬ „UÁ⁄U– ◊„UÊ◊Ù„U Ã◊ ¬È¢¡ ¡Ê‚È ’øŸ ⁄UÁ’ ∑§⁄U ÁŸ∑§⁄UH 5H ba≈dau° guru pada ka≈ja kæpå si≈dhu nararµupa hari, mahåmoha tama pu≈ja jåsu bacana rabi kara nikara.5. I bow to the lotus feet of my Guru, who is an ocean of mercy and is no other than ›r∂ Hari Himself in human form, and whose words are sunbeams as it were for dispersing the mass of darkness in the form of gross ignorance. (5) øı0󒢌©°U ªÈL§ ¬Œ ¬ŒÈ◊ ¬⁄Uʪʖ ‚ÈL§Áø ‚È’Ê‚ ‚⁄U‚ •ŸÈ⁄UʪÊH •Á◊• ◊ÍÁ⁄U◊ÿ øÍ⁄UŸ øÊM§– ‚◊Ÿ ‚∑§‹ ÷fl L§¡ ¬Á⁄UflÊM§H 1H ‚È∑ΧÁà ‚¢÷È ÃŸ Á’◊‹ Á’÷ÍÃË– ◊¢¡È‹ ◊¢ª‹ ◊ÙŒ ¬˝‚ÍÃËH ¡Ÿ ◊Ÿ ◊¢¡È ◊È∑ȧ⁄U ◊‹ „U⁄UŸË– Á∑§∞° ÁË∑§ ªÈŸ ªŸ ’‚ ∑§⁄UŸËH 2H üÊ˪È⁄U ¬Œ Ÿπ ◊ÁŸ ªŸ ¡ÙÃË– ‚ÈÁ◊⁄Uà ÁŒéÿ ŒÎÁc≈U Á„Uÿ° „UÙÃËH Œ‹Ÿ ◊Ù„U Ã◊ ‚Ù ‚¬˝∑§Ê‚Í– ’«∏U ÷ʪ ©U⁄U •Êflß ¡Ê‚ÍH 3H ©UÉÊ⁄UÁ„¢U Á’◊‹ Á’‹ÙøŸ „UË ∑§– Á◊≈Á„¢U ŒÙ· ŒÈπ ÷fl ⁄U¡ŸË ∑§H ‚ͤÊÁ„U¢ ⁄UÊ◊ øÁ⁄Uà ◊ÁŸ ◊ÊÁŸ∑§– ªÈ¬Èà ¬˝ª≈U ¡„°U ¡Ù ¡Á„U πÊÁŸ∑§H 4H
- 22. 22 * ›R∫RÅMACARITAMÅNASA * Cau.: ba≈da~~u . guru pada paduma parågå, suruci subåsa sarasa anurågå. amia mµurimaya cµurana cårµu, samana sakala bhava ruja parivårµu.1. sukæti sa≈bhu tana bimala bibhµut∂, ma≈jula ma≈gala moda prasµut∂. janamanama≈jumukuramala haran∂, ki~e . tilaka guna gana basa karan∂.2. ‹r∂gura pada nakha mani gana jot∂, sumirata dibya d涢i hiya° hot∂. dalana moha tama so saprakåsµu, baRe bhåga ura åvai jåsµu.3. ugharahiÚ bimala bilocana h∂ ke, mi¢ahiÚ do¶a dukha bhava rajan∂ ke. sµujhahiÚ råma carita mani månika, guputa praga¢a jaha° jo jehi khånika.4. I greet the pollen-like dust of the lotus feet of my preceptor, refulgent, fragrant and flavoured with love. It is a lovely powder of the life-giving herb, which allays the host of all the attendant ills of mundane existence. It adorns the body of a lucky person even as white ashes beautify the person of Lord ›iva, and brings forth sweet blessings and joys. It rubs the dirt off the beautiful mirror in the shape of the devoteeís heart; when applied to the forehead in the form of a Tilaka (a religious mark), it attracts a host of virtues. The splendour of gems in the form of nails on the feet of the blessed Guru unfolds divine vision in the heart by its very thought. The lustre disperses the shades of infatuation, highly blessed is he in whose bosom it shines. With its very appearance the bright eyes of the mind get opened; the attendant evils and sufferings of the night of mundane existence disappear; and gems and rubies in the shape of stories of ›r∂ Råma, both patent and hidden, wherever and in whatever mine they may be, come to lightó (1ó4) ŒÙ0ó¡ÕÊ ‚È•¢¡Ÿ •¢Á¡ ŒÎª ‚Êœ∑§ Á‚h ‚È¡ÊŸ– ∑§ıÃÈ∑§ Œπà ‚Ò‹ ’Ÿ ÷ÍË ÷ÍÁ⁄U ÁŸœÊŸH 1H Do.: jathå sua≈jana a≈ji dæga sådhaka siddha sujåna, kautuka dekhata saila bana bhµutala bhµuri nidhåna.1. óas for instance, by applying to the eyes the miraculous salve known by the name of Siddhå¤jana (the eye-salve of perfection) strivers, adepts as well as men of wisdom easily discover a host of mines on hill-tops, in the midst of forests and in the bowels of the earth. (1) øı0óªÈL§ ¬Œ ⁄U¡ ◊ÎŒÈ ◊¢¡È‹ •¢¡Ÿ– ŸÿŸ •Á◊• ŒÎª ŒÙ· Á’÷¢¡ŸH ÃÁ„¢ ∑§Á⁄U Á’◊‹ Á’’∑§ Á’‹ÙøŸ– ’⁄UŸ©°U ⁄UÊ◊ øÁ⁄Uà ÷fl ◊ÙøŸH 1H ’¢Œ©° ¬˝Õ◊ ◊„UË‚È⁄U ø⁄UŸÊ– ◊Ù„U ¡ÁŸÃ ‚¢‚ÿ ‚’ „U⁄UŸÊH ‚È¡Ÿ ‚◊Ê¡ ‚∑§‹ ªÈŸ πÊŸË– ∑§⁄U©°U ¬˝ŸÊ◊ ‚¬˝◊ ‚È’ÊŸËH 2H ‚ÊœÈ øÁ⁄Uà ‚È÷ øÁ⁄Uà ∑§¬Ê‚Í– ÁŸ⁄U‚ Á’‚Œ ªÈŸ◊ÿ »§‹ ¡Ê‚ÍH ¡Ù ‚Á„ U ŒÈπ ¬⁄UÁ¿Uº˝ ŒÈ⁄UÊflÊ– ’¢ŒŸËÿ ¡®„U ¡ª ¡‚ ¬ÊflÊH 3H ◊ÈŒ ◊¢ª‹◊ÿ ‚¢Ã ‚◊Ê¡Í– ¡Ù ¡ª ¡¢ª◊ ÃË⁄UÕ⁄UÊ¡ÍH ⁄UÊ◊ ÷ÁQ§ ¡„°U ‚È⁄U‚Á⁄U œÊ⁄UÊ– ‚⁄U‚ß ’˝rÊÔ Á’øÊ⁄U ¬˝øÊ⁄UÊH 4H Á’Áœ ÁŸ·œ◊ÿ ∑§Á‹ ◊‹ „U⁄UŸË– ∑§⁄U◊ ∑§ÕÊ ⁄UÁ’Ÿ¢ŒÁŸ ’⁄UŸËH „UÁ⁄U „U⁄U ∑§ÕÊ Á’⁄UÊ¡Áà ’ŸË– ‚ÈŸÃ ‚∑§‹ ◊ÈŒ ◊¢ª‹ ŒŸËH 5H ’≈ÈU Á’SflÊ‚ •ø‹ ÁŸ¡ œ⁄U◊Ê– ÃË⁄UÕ⁄UÊ¡ ‚◊Ê¡ ‚È∑§⁄U◊ÊH ‚’Á„U ‚È‹÷ ‚’ ÁŒŸ ‚’ Œ‚Ê– ‚flà ‚ÊŒ⁄U ‚◊Ÿ ∑§‹‚ÊH 6H •∑§Õ •‹ıÁ∑§∑§ ÃË⁄UÕ⁄UÊ™§– Œß ‚l »§‹ ¬˝ª≈U ¬˝÷Ê™§H 7H
- 23. * BÅLA-KÅ°NœA *23 Cau.: guru pada raja mædu ma≈jula a≈jana, nayana amia dæga do¶a bibha≈jana. tehiÚ kari bimala bibeka bilocana, baranau° råma carita bhava mocana.1. ba≈da~~u . prathama mah∂sura caranå, moha janita sa≈saya saba haranå. sujana samåja sakala guna khån∂, karau° pranåma saprema subån∂.2. sådhu carita subha carita kapåsµu, nirasa bisada gunamaya phala jåsµu. jo sahi dukha parachidra duråvå, ba≈dan∂ya jehiÚ jaga jasa påvå.3. muda ma≈galamaya sa≈ta samåjµu, jo jaga ja≈gama t∂ratharåjµu. råma bhakti jaha° surasaridhårå, sarasai brahma bicåra pracårå.4. bidhi ni¶edhamaya kali mala haran∂, karama kathå rabina≈dani baran∂. hari hara kathå biråjati ben∂, sunata sakala muda ma≈gala den∂.5. ba¢u bisvåsa acala nija dharamå, t∂ratharåja samåja sukaramå. sabahi sulabha saba dina saba deså, sevata sådara samana kaleså.6. akatha alaukika t∂ratharåµu, dei sadya phala praga¢a prabhåµu.7. The dust of the Guruís feet is a soft and agreeable, salve, which is ambrosia as it were for the eyes and remedies the defects of vision. Having brightened my eyes of discernment thereby I proceed to relate the story of ›r∂ Råma, which secures freedom from the bondage of mundane existence. First I reverence the feet of Bråhmaƒas, the very gods on earth, who are able to dispel all doubts born of ignorance. Then I make loving obeisance, in a polite language, to the whole body of pious souls, the mines of all virtues. The conduct of holy men is noble as the career of the cotton plant, the fruit whereof is tasteless, white and fibrous (even as the doings of saints yield results which are free from attachment, stainless and full of goodness).* Even by suffering hardships ( in the form of ginning, spinning and weaving) the cotton covers othersí faults and has thereby earned in the world a renown which is worthy of adoration. The assemblage of saints, which is all joy and felicity, is a moving Prayåga (the king of all holy places) as it were. Devotion to ›r∂ Råma represents, in this moving Prayåga, the stream of the holy Ga∆gå, the river of the celestials; while the proceeding of an enquiry into the nature of Brahma (the Absolute) constitutes the Sarasvat∂ (a subterranean stream which is traditionally believed to join the Ga∆gå and the Yamunå at Prayåga, thus accounting for the name ëTriveƒ∂í, which signifies a meeting-place of three rivers). Discourses on Karma or Action, consisting of injunctions and interdictions, have been spoken of as the sacred Yamunåóa daughter of the sun-god in her angelic formówashing the impurities of the Kali age; while the anecdotes of Vi¶ƒu and ›iva stand out as the triple stream known as Triveƒ∂, bringing joy and blessings to those who listen to them. Unwavering faith in their own creed constitutes the immortal banyan tree and noble actions represent the royal court of that king of holy places. Easy of access to all on anyday and at every place, this moving Prayåga assuages the afflictions of those who resort to it with reverence. This king of holy places is beyond all description and supra-mundane in character; it bestows the reward immediately and its glory is manifest. (1ó7) ŒÊ0ó‚ÈÁŸ ‚◊Ȥʮ„U ¡Ÿ ◊ÈÁŒÃ ◊Ÿ ◊îÊ®„U •Áà •ŸÈ⁄Uʪ– ‹„U®„U øÊÁ⁄U »§‹ •¿UÃ ÃŸÈ ‚ÊœÈ ‚◊Ê¡ ¬˝ÿʪH 2H Do.: suni samujhahiÚ jana mudita mana majjahiÚ ati anuråga, lahahiÚ cåri phala achata tanu sådhu samåja prayåga.2. * The fruit of the cotton plant has been characterized in the original as ëN∂rasaí, ëVisadaí and ëGunamayaí, which words can be interpreted both ways as in the rendering given above.
- 24. 24 * ›R∫RÅMACARITAMÅNASA * Men who having heard the glory of this moving Prayåga in the form of the assemblage of holy men, appreciate it with an enraptured mind and then take a plunge into it with extreme devotion obtain the four rewards* of human existence during their very lifetime. (2) øı0ó◊îÊŸ »§‹ ¬Áπ• ÃÃ∑§Ê‹Ê– ∑§Ê∑§ „UÙ®„U Á¬∑§ ’∑§©U ◊⁄UÊ‹ÊH ‚ÈÁŸ •Êø⁄U¡ ∑§⁄ÒU ¡ÁŸ ∑§Ù߸– ‚¢ªÁà ◊Á„U◊Ê Ÿ®„U ªÙ߸H 1H ’Ê‹◊Ë∑§ ŸÊ⁄UŒ ÉÊ≈U¡ÙŸË– ÁŸ¡ ÁŸ¡ ◊ÈπÁŸ ∑§„UË ÁŸ¡ „UÙŸËH ¡‹ø⁄U Õ‹ø⁄U Ÿ÷ø⁄U ŸÊŸÊ– ¡ ¡«∏U øß ¡Ëfl ¡„UÊŸÊH 2H ◊Áà ∑§Ë⁄UÁà ªÁà ÷ÍÁà ÷‹Ê߸– ¡’ ¡®„U ¡ÃŸ ¡„UÊ° ¡®„U ¬Ê߸H ‚Ù ¡ÊŸ’ ‚¢ª ¬˝÷Ê™§– ‹Ù∑§„°UÈ ’Œ Ÿ •ÊŸ ©U¬Ê™§H 3H Á’ŸÈ ‚¢ª Á’’∑§ Ÿ „UÙ߸– ⁄UÊ◊ ∑Χ¬Ê Á’ŸÈ ‚È‹÷ Ÿ ‚Ù߸H ‚¢ªÃ ◊ÈŒ ◊¢ª‹ ◊Í‹Ê– ‚Ùß »§‹ Á‚Áœ ‚’ ‚ÊœŸ »Í§‹ÊH 4H ‚∆U ‚Èœ⁄U®„U ‚¢ªÁà ¬Ê߸– ¬Ê⁄U‚ ¬⁄U‚ ∑ȧœÊà ‚È„UÊ߸H Á’Áœ ’‚ ‚È¡Ÿ ∑ȧ‚¢ªÃ ¬⁄U„UË¥– »§ÁŸ ◊ÁŸ ‚◊ ÁŸ¡ ªÈŸ •ŸÈ‚⁄U„UË¥H 5H Á’Áœ „UÁ⁄U „U⁄U ∑§Á’ ∑§ÙÁ’Œ ’ÊŸË– ∑§„Uà ‚ÊœÈ ◊Á„U◊Ê ‚∑ȧøÊŸËH ‚Ù ◊Ù ‚Ÿ ∑§Á„U ¡Êà Ÿ ∑Ò§‚¥– ‚Ê∑§ ’ÁŸ∑§ ◊ÁŸ ªÈŸ ªŸ ¡Ò‚¥H 6H Cau.: majjana phala pekhia tatakålå, kåka hohiÚ pika bakau marålå. suni åcaraja karai jani ko∂, satasa≈gati mahimå nahiÚ go∂.1. bålam∂ka nårada gha¢ajon∂, nija nija mukhani kah∂ nija hon∂. jalacara thalacara nabhacara nånå, je jaRa cetana j∂va jahånå.2. mati k∂rati gati bhµuti bhalå∂, jaba jehiÚ jatana jahå° jehiÚ på∂. so jånaba satasa≈ga prabhåµu, lokahu° beda na åna upåµu.3. binu satasa≈ga bibeka na ho∂, råma kæpå binu sulabha na so∂. satasa≈gata muda ma≈gala mµulå, soi phala sidhi saba sådhana phµulå.4. sa¢ha sudharahiÚ satasa≈gati på∂, pårasa parasa kudhåta suhå∂. bidhi basa sujana kusa≈gata parah∂°, phani mani sama nija guna anusarah∂°.5. bidhi hari hara kabi kobida bån∂, kahata sådhu mahimå sakucån∂. so mo sana kahi jåta na kaise°, såka banika mani guna gana jaise°.6. The result of dipping into the sacred waters of this king of holy places is instantly perceived: crows turn into cuckoos and herons into swans. Let no one marvel to hear this; the glory of contact with saints is no secret. Vålm∂ki†, Nårada‡ and Agastya§, who was born of a pitcher, have related the story of their birth and transformation with their own lips. Of the various creatures, both animate and inanimate, living in this world, whether in water or on land or in the air, whoever has ever attained wisdom, glory, salvation, material prosperity or welfare anywhere and by any means whatsoever, know * The four rewards of human existence are: (1) Dharma or religious merit (2) Artha or material riches (3) Kåma or sensuous enjoyment and (4) Mok¶a or release from the bondage of worldly existence. † Vålm∂ki had been a hunter and a highway robber in his early life. He was reclaimed by the seven seers and eventually turned out a great seer and poet. ‡ We read in the Bhågavata that Nårada was the son of a maid-servant in his previous incarnation and even as a child came in touch with holy men, who imparted him the highest wisdom and made him a real devotee by their very contact. In his next birth he appeared as a mind-born son of Brahmå. § Agastya was begotten of god Varuƒa through a pitcher. Another great sage, Vasi¶¢ha, was also born of the same pitcher. The association thus obtained in his embryonic state with a great sage made him equally great.
- 25. * BÅLA-KÅ°NœA *25 it to be the result of association with holy men; there is no other means either in the world or in the Vedas. Wisdom dawns not without association with saints and such association cannot be easily had without the grace of ›r∂ Råma. Contact with noble souls is the root of joy and blessings; it constitutes the very fruit and fulfilment of all endeavours, whereas all other practices are blossoms as it were. Through contact with the virtuous even the wicked get reformed, just as a base metal is transmuted by the touch of the philosopherís stone. On the other hand, if by mischance good men fall into evil company, they maintain their noble character like the gem on the hood of a serpent. Even the speech of deities like Brahmå, Vi¶ƒu and ›iva, poets and men of wisdom falters in depicting the glory of pious souls. Much less can it be described by me, even as a dealer in vegetables finds himself incapable of expatiating on the qualities of gems. (1ó6) ŒÊ0󒢌©°U ‚¢Ã ‚◊ÊŸ Áøà Á„Uà •ŸÁ„Uà ŸÁ„¢U ∑§Ùß– •¢¡Á‹ ªÃ ‚È÷ ‚È◊Ÿ Á¡Á◊ ‚◊ ‚Ȫ¢œ ∑§⁄U ŒÙßH 3 (∑§)H ‚¢Ã ‚⁄U‹ Áøà ¡ªÃ Á„Uà ¡ÊÁŸ ‚È÷Ê©U ‚Ÿ„ÈU– ’Ê‹Á’Ÿÿ ‚ÈÁŸ ∑§Á⁄U ∑Χ¬Ê ⁄UÊ◊ø⁄UŸ ⁄UÁà Œ„ÈUH 3 (π)H Do.: ba≈dau° sa≈ta samåna cita hita anahita nahiÚ koi, a≈jali gata subha sumana jimi sama suga≈dha kara doi.3(A). sa≈ta sarala cita jagata hita jåni subhåu sanehu, bålabinaya suni kari kæpå råmacarana rati dehu.3(B). I bow to the saints, who are even-minded towards all and have no friend or foe, just as a flower of good quality placed in the palm of oneës hands communicates its fragrance alike to both the hands (the one which plucked it and that which held and preserved it). Realizing thus the noble disposition and loving nature of saints, who are innocent at heart and catholic in spirit, I make this humble submission to them. Listening to my childlike prayer and taking compassion on me, O noble souls, bless me with devotion to the feet of ›r∂ Råma. (3 A-B) øı0ó’„ÈUÁ⁄U ’¢ÁŒ π‹ ªŸ ‚ÁÃ÷Ê∞°– ¡ Á’ŸÈ ∑§Ê¡ ŒÊÁ„Ÿ„ÈU ’Ê∞°H ¬⁄U Á„Uà „UÊÁŸ ‹Ê÷ Á¡ã„U ∑§⁄¥U– ©U¡⁄¥U „U⁄U· Á’·ÊŒ ’‚⁄¥UH 1H „UÁ⁄U „U⁄U ¡‚ ⁄UÊ∑§‚ ⁄UÊ„ÈU ‚– ¬⁄U •∑§Ê¡ ÷≈U ‚„U‚’Ê„ÈU ‚H ¡ ¬⁄U ŒÙ· ‹π®„U ‚„U‚ÊπË– ¬⁄U Á„Uà ÉÊÎà Á¡ã„U ∑§ ◊Ÿ ◊ÊπËH 2H á ∑Χ‚ÊŸÈ ⁄UÙ· ◊Á„U·‚Ê– •ÉÊ •flªÈŸ œŸ œŸË œŸ‚ÊH ©UŒÿ ∑§Ã ‚◊ Á„Uà ‚’ „UË ∑§– ∑È¢§÷∑§⁄UŸ ‚◊ ‚Ùflà ŸË∑§H 3H ¬⁄U •∑§Ê¡È ‹ÁªU ÃŸÈ ¬Á⁄U„U⁄U„UË¥– Á¡Á◊ Á„U◊ ©U¬‹ ∑Χ·Ë ŒÁ‹ ª⁄U„UË¥H ’¢Œ©°U π‹ ¡‚ ‚· ‚⁄UÙ·Ê– ‚„U‚ ’ŒŸ ’⁄UŸß ¬⁄U ŒÙ·ÊH 4H ¬ÈÁŸ ¬˝Ÿfl©°U ¬ÎÕÈ⁄UÊ¡ ‚◊ÊŸÊ– ¬⁄U •ÉÊ ‚ÈŸß ‚„U‚ Œ‚ ∑§ÊŸÊH ’„ÈUÁ⁄U ‚∑˝§ ‚◊ Á’Ÿfl©°U ÄUË– ‚¢Ãà ‚È⁄UÊŸË∑§ Á„Uà ¡„UËH 5H ’øŸ ’ÖÊ˝ ¡Á„U ‚ŒÊ Á¬•Ê⁄UÊ– ‚„U‚ ŸÿŸ ¬⁄U ŒÙ· ÁŸ„UÊ⁄UÊH 6H
- 26. 26 * ›R∫RÅMACARITAMÅNASA * Cau.: bahuri ba≈di khala gana satibhåe° , je binu kåja dåhinehu båe°. para hita håni låbha jinha kere°, ujare° hara¶a bi¶åda basere° .1. hari hara jasa råkesa råhu se, para akåja bha¢a sahasabåhu se. je para do¶a lakhahiÚ sahasåkh∂, para hita ghæta jinha ke mana måkh∂.2. teja kæsånu ro¶a mahi¶eså, agha avaguna dhana dhan∂ dhaneså. udaya keta sama hita saba h∂ ke, ku≈bhakarana sama sovata n∂ke.3. para akåju lagi tanu pariharah∂°, jimi hima upala kæ¶∂ dali garah∂°. ba≈dau° khala jasa se¶a saro¶å, sahasa badana baranai para do¶å.4. puni pranavau° pæthuråja samånå, para agha sunai sahasa dasa kånå. bahuri sakra sama binavau° teh∂, sa≈tata surån∂ka hita jeh∂.5. bacana bajra jehi sadå piårå, sahasa nayana para do¶a nihårå.6. Again, I greet with a sincere heart the malevolent class, who are hostile without purpose even to the friendly, to whom othersí loss is their own gain, and who delight in othersí desolation and wail over their prosperity. They try to eclipse the glory of Vi¶ƒu and ›iva even as the demon Råhu intercepts the light of the full moon (during what is known as the lunar eclipse); and they are valiant like the reputed king Sahasrabåhu* (so-called because of his possessing a thousand arms) in working othersí woe. They detect othersí faults as if with a thousand eyes and their (designing) mind mars othersí interests even as a fly spoils clarified butter. In splendour they emulate the god of fire and in anger they vie with the god of death, who rides a buffalo. They are rich in crime and vice as Kubera, the god of riches, is in gold. Like the rise of a comet their advancement augurs ill for othersí interests; like the slumber of Kumbhakarƒa† their decline alone is propitious for the world. They lay down their very life in order to be able to harm others, even as hail-stones dissolve after destroying the crop. I reverence a wicked soul as the fiery (thousand-tongued) serpent-god ›e¶a, in so far as he eagerly expatiates on othersí faults with a thousand tongues as it were. Again, I bow to him as the celebrated king Pæthu (who prayed for ten thousand ears in order to be able to hear the glories of the Lord to his heartís content) inasmuch as he hears of othersí faults with ten thousand ears as it were. Once more do I supplicate to him as Indra (the lord of celestials) in so far as wine appears charming and beneficial to him (even as the army of gods is beneficent to Indra).‡ Harsh Ianguage is dear to him even as the thunderbolt is fondly cherished by Indra; and he detects othersí faults with one thousand eyes as it were. (1ó6) ŒÊ0ó©UŒÊ‚ËŸ •Á⁄U ◊Ëà Á„Uà ‚ÈŸÃ ¡⁄U®„U π‹ ⁄UËÁÖ ¡ÊÁŸ ¬ÊÁŸ ¡Èª ¡ÙÁ⁄U ¡Ÿ Á’ŸÃË ∑§⁄Uß ‚¬˝ËÁÃH 4H * Sahasrabåhu was a mighty warrior and a contemporary of Råvaƒa, who was once captured and held captive by him. He was slain by Para‹uråma. † Kumbhakarƒa was a younger brother to Råvaƒa, the demon-king of La∆kå. He was a voracious eater and consumed a large number of goats. and buffaloes everyday. He kept awake for six months and slept during the other half-year. Living beings thus obtained a fresh lease of life during the period of his slumber. ‡ There is a pun on the expression ëSurån∂kaí in the original ëSurån∂kaí (Sura+An∂ka) is a compound word in Sa≈skæta, meaning the army of the gods. In Hindi it can as well be treated as two separate words ëSurå (wine) and ëN∂kaí (charming). Hence it has been interpreted both ways in the above rendering.
- 27. * BÅLA-KÅ°NœA *27 Do.: udås∂na ari m∂ta hita sunata jarahiÚ khala r∂ti, jåni påni juga jori jana binat∂ karai sapr∂ti.4. The wicked burn with jealousy as they hear of othersí welfare, be they his friends, foes or neutrals: such is their wont. Knowing thus, this humble soul makes loving entreaties to them with joined palms. (4) øı0ó◊Ò¥ •¬ŸË ÁŒÁ‚ ∑§Ëã„U ÁŸ„UÙ⁄UÊ– ÁÃã„U ÁŸ¡ •Ù⁄U Ÿ ‹Ê©U’ ÷Ù⁄UÊH ’Êÿ‚ ¬Á‹•®„U •Áà •ŸÈ⁄Uʪʖ „UÙ®„U ÁŸ⁄UÊÁ◊· ∑§’„È°UU Á∑§ ∑§ÊªÊH 1H ’¢Œ©°U ‚¢Ã •‚îÊŸ ø⁄UŸÊ– ŒÈπ¬˝Œ ©U÷ÿ ’Ëø ∑§¿ÈU ’⁄UŸÊH Á’¿ÈU⁄Uà ∞∑§ ¬˝ÊŸ „UÁ⁄U ‹„UË¥– Á◊‹Ã ∞∑§ ŒÈπ ŒÊL§Ÿ Œ„UË¥H 2H ©U¬¡®„U ∞∑§ ‚¢ª ¡ª ◊Ê„UË¥– ¡‹¡ ¡Ù¥∑§ Á¡Á◊ ªÈŸ Á’‹ªÊ„UË¥H ‚ÈœÊ ‚È⁄UÊ ‚◊ ‚ÊœÈ •‚ʜ͖ ¡Ÿ∑§ ∞∑§ ¡ª ¡‹Áœ •ªÊœÍH 3H ÷‹ •Ÿ÷‹ ÁŸ¡ ÁŸ¡ ∑§⁄UÃÍÃË– ‹„Uà ‚È¡‚ •¬‹Ù∑§ Á’÷ÍÃËH ‚ÈœÊ ‚ÈœÊ∑§⁄U ‚È⁄U‚Á⁄U ‚ʜ͖ ª⁄U‹ •Ÿ‹ ∑§Á‹◊‹ ‚Á⁄U éÿÊœÍH 4H ªÈŸ •flªÈŸ ¡ÊŸÃ ‚’ ∑§Ù߸– ¡Ù ¡Á„U ÷Êfl ŸË∑§ ÃÁ„U ‚Ù߸H 5H Cau.: maiÚ apan∂ disi k∂nha nihorå, tinha nija ora na låuba bhorå. båyasa paliahiÚ ati anurågå, hohiÚ niråmi¶a kabahu° ki kågå.1. ba≈dau° sa≈ta asajjana caranå, dukhaprada ubhaya b∂ca kachu baranå. bichurata eka pråna hari leh∂°, milata eka dukha dåruna deh∂°.2. upajahiÚ eka sa≈ga jaga måh∂°, jalaja jo° ka jimi guna bilagåh∂°. sudhå surå sama sådhu asådhµu, janaka eka jaga jaladhi agådhµu.3. bhala anabhala nija nija karatµut∂, lahata sujasa apaloka bibhµut∂. sudhå sudhåkara surasari sådhµu, garala anala kalimala sari byådhµu.4. guna avaguna jånata saba ko∂, jo jehi bhåva n∂ka tehi so∂.5. I for my part have made entreaties to them; they too must not fail to do their part. However fondly you may nurture a brood of crows, can you ever expect ravens to turn non carvivoaus I adore the feet of saint and wicked soul both of whom give pain, though some difference is said to exist between them. Whereas the former class cause mortal pain while parting, the latter give agonizing torment during their meeting. Though born together in the world, they differ in their traits even as the lotus and the leech (both of which spring from water). The good and the wicked resemble nectar and wine respectively; the unfathomable ocean in the form of this world is their common parent.* The good and the wicked gather a rich harvest of good reputation and infamy by their respective doings. Although the merits of nectar, the moonóthe seat of nectaró the Ga∆gåóthe river of the celestialsóand a pious soul, on the one hand, and the demerits of venom, fire, the unholy river Karmanå‹åówhich is said to be full of the impurities of the Kali ageóand the hunter, on the other, are known to all, only that which is to a manís taste appears good to him. (1ó5) ŒÊ0ó÷‹Ù ÷‹ÊßÁ„U ¬Ò ‹„Uß ‹„Uß ÁŸøÊßÁ„U ŸËøÈ– ‚ÈœÊ ‚⁄UÊÁ„U• •◊⁄UÃÊ° ª⁄U‹ ‚⁄UÊÁ„U• ◊ËøÈH 5H * In the Puråƒas we read how both nectar and wine were churned out of the ocean of milk, by the joint efforts of the gods and the demons.
- 28. 28 * ›R∫RÅMACARITAMÅNASA * Do.: bhalo bhalåihi pai lahai lahai nicåihi n∂cu, sudhå saråhia amaratå° garala saråhia m∂cu.5. Of course, a good man has a bias for goodness alone, while a vile person is prone to vileness. While nectar is praised for its immortalizing virtue, poison is extolled for its deadly effects. (5) øı0óπ‹ •ÉÊ •ªÈŸ ‚ÊœÈ ªÈŸ ªÊ„UÊ– ©U÷ÿ •¬Ê⁄U ©UŒÁœ •flªÊ„UÊH ÃÁ„U Ã¥ ∑§¿ÈU ªÈŸ ŒÙ· ’πÊŸ– ‚¢ª˝„U àÿʪ Ÿ Á’ŸÈ ¬Á„UøÊŸH 1H ÷‹©U ¬Ùø ‚’ Á’Áœ ©U¬¡Ê∞– ªÁŸ ªÈŸ ŒÙ· ’Œ Á’‹ªÊ∞H ∑§„U®„U ’Œ ßÁÄUÊ‚ ¬È⁄UÊŸÊ– Á’Áœ ¬˝¬¢øÈ ªÈŸ •flªÈŸ ‚ÊŸÊH 2H ŒÈπ ‚Èπ ¬Ê¬ ¬Èãÿ ÁŒŸ ⁄UÊÃË– ‚ÊœÈ •‚ÊœÈ ‚È¡ÊÁà ∑ȧ¡ÊÃËH ŒÊŸfl Œfl ™°§ø •L§ ŸËøÍ– •Á◊• ‚È¡ËflŸÈ ◊Ê„ÈUL§ ◊ËøÍH 3H ◊ÊÿÊ ’˝rÊÔ ¡Ëfl ¡ªŒË‚Ê– ‹Áë¿U •‹Áë¿U ⁄¢U∑§ •flŸË‚ÊH ∑§Ê‚Ë ◊ª ‚È⁄U‚Á⁄U ∑˝§◊ŸÊ‚Ê– ◊L§ ◊Ê⁄Ufl ◊Á„UŒfl ªflÊ‚ÊH 4H ‚⁄Uª Ÿ⁄U∑§ •ŸÈ⁄Uʪ Á’⁄Uʪʖ ÁŸª◊ʪ◊ ªÈŸ ŒÙ· Á’÷ʪÊH 5H Cau.: khala agha aguna sådhu guna gåhå, ubhaya apåra udadhi avagåhå. tehi te° kachu guna do¶a bakhåne, sa≈graha tyåga na binu pahicåne.1. bhaleu poca saba bidhi upajåe, gani guna do¶a beda bilagåe. kahahiÚ beda itihåsa purånå, bidhi prapa≈cu guna avaguna sånå.2. dukha sukha påpa punya dina råt∂, sådhu asådhu sujåti kujåt∂. dånava deva µu°ca aru n∂cµu, amia suj∂vanu måhuru m∂cµu.3. måyå brahma j∂va jagad∂så, lacchi alacchi ra≈ka avan∂så. kås∂ maga surasari kramanåså, maru mårava mahideva gavåså.4. saraga naraka anuråga birågå, nigamågama guna do¶a bibhågå.5. The tales of sins and vices of the wicked, on the one hand, and of the virtues of the virtuous, on the other, are like boundless and unfathomable oceans. That is why I have enumerated only a few virtues and vices; for they cannot be acquired or discarded without being duly distinguished. The good as well as the vile, all have been brought into being by the Creator; it is the Vedas that have differentiated them by reckoning the merits of the former class and the demerits of the other. The Vedas, the Itihåsas (such as the Råmåyaƒa and the Mahåbhårata) and the Puråƒas unanimously declare that the creation of Brahmå (the Creator) is an intermixture of good and evil. It is characterized by pairs of opposites such as pain and pleasure, sin and merit, day and night, the good and the wicked, good birth and vile birth, demons and gods, the high and the low, nectar and poison, a happy life and death, Måyå and Brahma, i.e., Matter and Spirit, the soul and God (the Lord of the universe), plenty and poverty, the pauper and the king, the sacred Kå‹∂ or Våråƒas∂ and Magadha or North Bihar (the accursed land), the holy Ga∆gå the river of the celestialsó and the unholy Karmanå‹å* (in Bihar), the desert land of Måravåra (Western Råjapµutånå and Sindha) and the rich soil of Målavå, the Bråhmaƒaówho is a veritable god on earthó and the barbarian who feeds on the cow, heaven and hell, attachment and dispassion. The Vedas and other sacred books have sifted good from evil. (1ó5) * A river of sinful origin in Bihar, a plunge in whose waters is said to destroy oneís religious merits. Hence it is called Karmanå‹å (that which neutralizes oneís meritorious acts).
- 29. * BÅLA-KÅ°NœA *29 ŒÊ0ó¡«∏U øß ªÈŸ ŒÙ·◊ÿ Á’Sfl ∑§Ëã„U ∑§⁄UÃÊ⁄U– ‚¢Ã „¢U‚ ªÈŸ ª„UÁ„¢U ¬ÿ ¬Á⁄U„UÁ⁄U ’ÊÁ⁄U Á’∑§Ê⁄UH 6H Do.: jaRa cetana guna do¶amaya bisva k∂nha karatåra, sa≈ta ha≈sa guna gahahiÚ paya parihari båri bikåra.6. God has created the universe consisting of animate and inanimate beings as partaking of both good and evil; swans* in the form of saints imbibe the milk of goodness rejecting water in the form of evil. (6) øı0ó•‚ Á’’∑§ ¡’ Œß Á’œÊÃÊ– Ã’ ÃÁ¡ ŒÙ· ªÈŸ®„U ◊ŸÈ ⁄UÊÃÊH ∑§Ê‹ ‚È÷Ê©U ∑§⁄U◊ ’Á⁄U•ÊßZ– ÷‹©U ¬˝∑ΧÁà ’‚ øÈ∑§ß ÷‹ÊßZH 1H ‚Ù ‚ÈœÊÁ⁄U „UÁ⁄U¡Ÿ Á¡Á◊ ‹„UË¥– ŒÁ‹ ŒÈπ ŒÙ· Á’◊‹ ¡‚È Œ„UË¥H π‹©U ∑§⁄U®„U ÷‹ ¬Êß ‚È‚¢ªÍ– Á◊≈Uß Ÿ ◊Á‹Ÿ ‚È÷Ê©U •÷¢ªÍH 2H ‹Áπ ‚È’· ¡ª ’¢ø∑§ ¡™§– ’· ¬˝Ãʬ ¬ÍÁ¡•®„U Ù§H ©UÉÊ⁄UÁ„U¢ •¢Ã Ÿ „UÙß ÁŸ’Ê„ÍU– ∑§Ê‹ŸÁ◊ Á¡Á◊ ⁄UÊflŸ ⁄UÊ„ÍUH 3H Á∑§∞„È°U ∑ȧ’·È ‚ÊœÈ ‚Ÿ◊ÊŸÍ– Á¡Á◊ ¡ª ¡Ê◊fl¢Ã „UŸÈ◊ÊŸÍH „UÊÁŸ ∑ȧ‚¢ª ‚È‚¢ªÁà ‹Ê„ÍU– ‹Ù∑§„È°UU ’Œ Á’ÁŒÃ ‚’ ∑§Ê„ÍUH 4H ªªŸ ø…U∏ß ⁄U¡ ¬flŸ ¬˝‚¢ªÊ– ∑§Ëø®„U Á◊‹ß ŸËø ¡‹ ‚¢ªÊH ‚ÊœÈ •‚ÊœÈ ‚ŒŸ ‚È∑§ ‚Ê⁄UË¥– ‚ÈÁ◊⁄U®„U ⁄UÊ◊ Œ®„U ªÁŸ ªÊ⁄UË¥H 5H œÍ◊ ∑ȧ‚¢ªÁà ∑§ÊÁ⁄Uπ „UÙ߸– Á‹Áπ• ¬È⁄UÊŸ ◊¢¡È ◊Á‚ ‚Ù߸H ‚Ùß ¡‹ •Ÿ‹ •ÁŸ‹ ‚¢ÉÊÊÃÊ– „UÙß ¡‹Œ ¡ª ¡ËflŸ ŒÊÃÊH 6H Cau.: asa bibeka jaba dei bidhåtå, taba taji do¶a gunahiÚ manu råtå. kåla subhåu karama bariå∂°, bhaleu prakæti basa cukai bhalå∂°.1. so sudhåri harijana jimi leh∂°, dali dukha do¶a bimala jasu deh∂°. khalau karahiÚ bhala påi susa≈gµu, mi¢ai na malina subhåu abha≈gµu.2. lakhi sube¶a jaga ba≈caka jeµu, be¶a pratåpa pµujiahiÚ teµu. ugharahiÚ a≈ta na hoi nibåhµu, kålanemi jimi råvana råhµu.3. kiehu° kube¶u sådhu sanamånµu, jimi jaga jåmava≈ta hanumånµu. håni kusa≈ga susa≈gati låhµu, lokahu° beda bidita saba kåhµu.4. gagana caRhai raja pavana prasa≈gå, k∂cahiÚ milai n∂ca jala sa≈gå. sådhu asådhu sadana suka sår∂°, sumirahiÚ råma dehiÚ gani går∂°.5. dhµuma kusa≈gati kårikha ho∂, likhia puråna ma≈ju masi so∂. soi jala anala anila sa≈ghåtå, hoi jalada jaga j∂vana dåtå.6. When Providence blesses one with such discrimination (as is possessed by the swan), then alone does the mind abandon evil and gets enamoured of goodness. By force of the spirit of the times, old habits and past Karma even the good deviate from goodness under the influence of Måyå. But just as servants of ›r∂ Hari rectify that error and, eradicating sorrow and weakness, bring untarnished glory to them, even so the * The swan is traditionally believed to feed on pearls and credited with the natural gift of separating milk from water.
- 30. 30 * ›R∫RÅMACARITAMÅNASA * wicked occasionally perform a noble deed due to their good association, although their evil nature, which is unchangeable, cannot be obliterated. Even those who are impostors are respected on account of their garb, as the world is taken in by their attractive appearance. But they are eventually exposed, and cannot keep up their false appearance till the end, as was the case with Kålanemi*, Råvaƒa† and Råhu.‡ The good are honoured notwithstanding their un becaning appearance, even as Jåmbavån (a general of Sugr∂vaís army, who was endowed with the form of a bear and possessed miraculous strength) and Hanumån (the monkey-god) won honour in this world. Bad association is harmful, while good company is an asset in itself: this is true in the world as well as in the eyes of the Vedas, and is known to all.Through contact with the wind dust ascends to the sky, while it is assimilated with mud when united with low-lying waters. Parrots and Mainås nurtured in the house of the virtuous and the wicked repeat the name of Råma and pour a volley of abuses respectively. Smoke coming in contact with an evil (earthy)§ substance turns into soot; the same is used as a material for copying the Puråƒas with when converted into beautiful ink. Again, in conjunction with water, fire and air it is transformed into a cloud and brings life to the world. (1ó6) ŒÊ0óª˝„U ÷·¡ ¡‹ ¬flŸ ¬≈U ¬Êß ∑ȧ¡Ùª ‚È¡Ùª– „UÙ®„U ∑ȧ’SÃÈ ‚È’SÃÈ ¡ª ‹π®„U ‚È‹ë¿UŸ ‹ÙªH 7 (∑§)H ‚◊ ¬˝∑§Ê‚ Ã◊ ¬Êπ ŒÈ„È°U ŸÊ◊ ÷Œ Á’Áœ ∑§Ëã„U– ‚Á‚‚Ê·∑§¬Ê·∑§‚◊ÈÁ¤Ê¡ª¡‚•¬¡‚ŒËã„UH 7(π)H ¡«∏U øß ¡ª ¡Ëfl ¡Ã ‚∑§‹ ⁄UÊ◊◊ÿ ¡ÊÁŸ– ’¢Œ©°U ‚’ ∑§ ¬Œ ∑§◊‹ ‚ŒÊ ¡ÙÁ⁄U ¡Èª ¬ÊÁŸH 7 (ª)H Œfl ŒŸÈ¡ Ÿ⁄U ŸÊª πª ¬˝Ã Á¬Ã⁄U ª¢œ’¸– ’¢Œ©°U ®∑§Ÿ⁄U ⁄U¡ÁŸø⁄U ∑Χ¬Ê ∑§⁄U„ÈU •’ ‚’¸H 7 (ÉÊ)H Do.: graha bhe¶aja jala pavana pa¢a påi kujoga sujoga, hohiÚ kubastu subastu jaga lakhahiÚ sulacchana loga.7(A). * Kålanemi was a demon chief, who was a contemporary of Råvaƒa, the mighty king of La∆kå. In the La∆kå-K僌a (Book VI. 56ó58) of this very work we are told how he assumed the false appearance of an ascetic and tried to deceive Hanumån, the devoted servant of the divine ›r∂ Råma, but was ultimately detected and killed by Hanumån. † We read in the Araƒyak僌a (Book III. 27. 4ó7) how Råvaƒa appeared before S∂tå in the garb of a mendicant but could not keep up his false appearance for long and had to throw off his mask at last. ‡ In the Puråƒas we are told how at the beginning of creation nectar was churned out of the ocean of milk conjointly by the gods and the demons. When the same was being served to the gods by God Vi¶ƒu Himself (who had assumed the form of a charming damsel in order to put the demons off the scent), the demon Råhu disguised himself as a god and took his seat in the celestial row to participate in the feast. He was, however, soon detected by the sun-god and the moon-god, who exposed his real character. § There is a pun on the compound word ëKusa∆gatií in the original. ëKuí is both a noun and an indeclinable prefixed to nouns. As an indeclinable it means bad or evil, while as a noun it is a synonym for the earth. Here it is used in both the senses and has been translated accordingly.
- 31. * BÅLA-KÅ°NœA *31 sama prakåsa tama påkha duhu° nåma bheda bidhi k∂nha, sasi so¶aka po¶aka samujhi jaga jasa apajasa d∂nha.7(B). jaRa cetana jaga j∂va jata sakala råmamaya jåni, ba≈dau° saba ke pada kamala sadå jori juga påni.7(C). deva danuja nara någa khaga preta pitara ga≈dharba, ba≈dau° ki≈nara rajanicara kæpå karahu aba sarba.7(D). The planets, medicines, water, air and cloth prove good or bad in the world according to their good or evil associations; only men endowed with a keen insight are able to know this. The proportion of moonlight and darkness is the same in the bright as well as in the dark fortnight; only the two have been named differently by the Creator. Knowing the one as the nourisher and the other as the emaciator of the moon, the world has given it a good name and a bad one. Whatever beings, animate or inanimate, there are in the universe, recognizing them, one and all, as consisting of ›r∂ Råma, I ever adore the lotus feet of all with joined palms. I reverence gods, demons, human beings, Någas, birds, evil spirits, manes (the souls of departed ancestors) and Gandharvas, Kinnaras and Råk¶asas (giants).* Pray, be gracious to me all on this occasion. (7 AóD) øı0ó•Ê∑§⁄U øÊÁ⁄U ‹Êπ øı⁄UÊ‚Ë– ¡ÊÁà ¡Ëfl ¡‹ Õ‹ Ÿ÷ ’Ê‚ËH ‚Ëÿ ⁄UÊ◊◊ÿ ‚’ ¡ª ¡ÊŸË– ∑§⁄U©°U ¬˝ŸÊ◊ ¡ÙÁ⁄U ¡Èª ¬ÊŸËH 1H ¡ÊÁŸ ∑Χ¬Ê∑§⁄U ®∑§∑§⁄U ◊Ù„ÍU– ‚’ Á◊Á‹ ∑§⁄U„È ¿UÊÁ«∏U ¿U‹ ¿UÙ„ÍUH ÁŸ¡ ’ÈÁœ ’‹ ÷⁄UÙ‚ ◊ÙÁ„U ŸÊ„UË¥– ÃÊÃ¥ Á’Ÿÿ ∑§⁄U©°U ‚’ ¬Ê„UË¢H 2H ∑§⁄UŸ ø„U©° U ⁄UÉÊȬÁà ªÈŸ ªÊ„UÊ– ‹ÉÊÈ ◊Áà ◊ÙÁ⁄U øÁ⁄Uà •flªÊ„UÊH ‚Í¤Ê Ÿ ∞∑§©U •¢ª ©U¬Ê™§– ◊Ÿ ◊Áà ⁄¢U∑§ ◊ŸÙ⁄UÕ ⁄UÊ™§H 3H ◊Áà •Áà ŸËø ™°§Áø L§Áø •Ê¿UË– øÁ„U• •Á◊• ¡ª ¡È⁄Uß Ÿ ¿UÊ¿UËH ¿UÁ◊„U®„U ‚îÊŸ ◊ÙÁ⁄U Á…U∆UÊ߸– ‚ÈÁŸ„U®„U ’Ê‹’øŸ ◊Ÿ ‹Ê߸H 4H ¡ı¥ ’Ê‹∑§ ∑§„U ÃÙÃÁ⁄U ’ÊÃÊ– ‚ÈŸ®„U ◊ÈÁŒÃ ◊Ÿ Á¬ÃÈ •L§ ◊ÊÃÊH „°UÁ‚„U®„U ∑ͧ⁄U ∑ȧÁ≈U‹ ∑ȧÁ’øÊ⁄UË– ¡ ¬⁄U ŒÍ·Ÿ ÷Í·ŸœÊ⁄UËH 5H ÁŸ¡ ∑§Á’ûÊ ∑§Á„U ‹Êª Ÿ ŸË∑§Ê– ‚⁄U‚ „UÙ©U •ÕflÊ •Áà »§Ë∑§ÊH ¡ ¬⁄U ÷ÁŸÁà ‚ÈŸÃ „U⁄U·Ê„UË¥– à ’⁄U ¬ÈL§· ’„ÈUà ¡ª ŸÊ„UË¥H 6H ¡ª ’„ÈU Ÿ⁄U ‚⁄U ‚Á⁄U ‚◊ ÷Ê߸– ¡ ÁŸ¡ ’ÊÁ…∏U ’…∏U®„U ¡‹ ¬Ê߸H ‚îÊŸ ‚∑Χà ®‚œÈ ‚◊ ∑§Ù߸– ŒÁπ ¬Í⁄U Á’œÈ ’Ê…∏Uß ¡Ù߸H 7H Cau.: åkara cåri låkha caurås∂, jåti j∂va jala thala nabha bås∂. s∂ya råmamaya saba jaga jån∂, karau° pranåma jori juga pån∂.1. jåni kæpåkara ki≈kara mohµu, saba mili karahu chåRi chala chohµu. nija budhi bala bharosa mohi nåh∂°, tåte° binaya karau° saba påh∂°.2. *Gandharvas, Kinnaras and Råk¶asa are different species of superhuman beings. Of these the Gandharvas are celestial songsters and are specially noted for their handsome appearance, while the kinnaras are credited with the head of a horse. The Råk¶asas are monstrous in appearance and are said to roam at night and feed on the human flesh. The Någas are another class of semi-divine beings, who, though resembling serpents in shape, can take the human form at will.
- 32. 32 * ›R∫RÅMACARITAMÅNASA * karana cahau° raghupati guna gåhå, laghu mati mori carita avagåhå. sµujha na ekau a≈ga upåµu, mana mati ra≈ka manoratha råµu.3. mati ati n∂ca µu°ci ruci åch∂, cahia amia jaga jurai na chåch∂. chamihahiÚ sajjana mori Œhi¢hå∂, sunihahiÚ bålabacana mana lå∂.4. jau° bålaka kaha totari båtå, sunahiÚ mudita mana pitu aru måtå. ha°sihahiÚ kµµura ku¢ila kubicår∂, je para dµu¶ana bhµu¶anadhår∂.5. nija kabitta kehi låga na n∂kå, sarasa hou athavå ati ph∂kå. je para bhaniti sunata hara¶åh∂° , te bara puru¶a bahuta jaga nåh∂°.6. jaga bahu nara sara sari samabhå∂, je nija båRhi baRhahiÚ jala på∂. sajjana sakæta si≈dhu sama ko∂, dekhi pµura bidhu båRhai jo∂.7. Eight million and four hundred thousand* species of living beings, classified under four broad divisions, inhabit land, water and the air. Recognizing the entire creation as full of S∂tå and Råma, I make obeisance to them with joined palms. Knowing me as your servant, bestav gritin affeeter upan me all of you, O mines of compassion. I have no confidence in my intellectual power, hence I supplicate you all. I would recount the virtues of the Lord of Raghus,† ›r∂ Råma; but my wits are poor, whereas the exploits of ›r∂ Råma are unfathomable. For this I find not the least resources, while I am dull of mind and intellect, my ambition is right royal. Even though my intellect is exceedingly mean, my aspiration is pitched too high; while I crave for nectar, I have no means in this world to procure even butter-milk. The virtuous will forgive my presumption and listen to my childish babbling with interest. When a child prattles in lisping accents, the parents hear it with a mind full of delight. Those, however, who are hard-hearted, mischievous and perverse and cherish othersí faults as an ornament, will feel amused. Who does not like oneís own poetry, be it delightful or exceedingly insipid? Such good people as delight to hear othersí composition are rare in this world. The world abounds in men who resemble lakes and rivers, that get swollen with their own rise when waters are added to them. There is some rare good soul like the ocean, which swells at the sight of the full moon. (1ó7) ŒÊ0ó÷ʪ ¿UÙ≈U •Á÷‹Ê·È ’«∏U ∑§⁄U©°U ∞∑§ Á’SflÊ‚– ¬Ò„U®„U ‚Èπ ‚ÈÁŸ ‚È¡Ÿ ‚’ π‹ ∑§Á⁄U„U®„U ©U¬„UÊ‚H 8H Do.: bhåga cho¢a abhilå¶u baRa karau° eka bisvåsa, paihahiÚ sukha suni sujana saba khala karihahiÚ upahåsa.8. Humble is my lot and my ambition high; my only hope is that all good men will be gratified to hear what I say, while the evil-minded will ridicule. (8) øı0óπ‹ ¬Á⁄U„UÊ‚ „UÙß Á„Uà ◊Ù⁄UÊ– ∑§Ê∑§ ∑§„U®„U ∑§‹∑¢§∆U ∑§∆UÙ⁄UÊH „¢U‚Á„U ’∑§ ŒÊŒÈ⁄U øÊÃ∑§„UË– „°U‚Á„ ◊Á‹Ÿ π‹ Á’◊‹ ’Ã∑§„UËH 1H * The number of species of living beings has been categorically fixed in Hindu scriptures as eighty-four lakhs. The four broad divisions are: (1) Jaråyuja (viviparous, such as men and beasts), (2) AƒŒaja (oviparous), (3) Svedaja (born of sweat, such as lice, bugs etc.,) and (4) Udbhijja (sprouting from the soil, viz., plants). † King Raghu was a forbear of ›r∂ Råma. His descendants bore the name of Raghus. Having been the head of the clan after His father, Da‹aratha, He is aptly called the Lord of the Raghus.
- 33. * BÅLA-KÅ°NœA *33 ∑§Á’à ⁄UÁ‚∑§ Ÿ ⁄UÊ◊ ¬Œ Ÿ„Í– ÁÃã„U ∑§„°U ‚ÈπŒ „UÊ‚ ⁄U‚ ∞„ÍUH ÷Ê·Ê ÷ÁŸÁà ÷ÙÁ⁄U ◊Áà ◊Ù⁄UË– „°UÁ‚’ ¡Ùª „°U‚¥ Ÿ®„U πÙ⁄UËH 2H ¬˝÷È ¬Œ ¬˝ËÁà Ÿ ‚Ê◊ÈÁ¤Ê ŸË∑§Ë– ÁÃã„UÁ„U ∑§ÕÊ ‚ÈÁŸ ‹ÊÁªÁ„U »§Ë∑§ËH „UÁ⁄U „U⁄U ¬Œ ⁄UÁà ◊Áà Ÿ ∑ȧÃ⁄U∑§Ë– ÁÃã„U ∑§„°ÈU ◊œÈ⁄U ∑§ÕÊ ⁄UÉÊÈ’⁄U ∑§ËH 3H ⁄UÊ◊ ÷ªÁà ÷ÍÁ·Ã Á¡ÿ° ¡ÊŸË– ‚ÈÁŸ„U®„U ‚È¡Ÿ ‚⁄UÊÁ„U ‚È’ÊŸËH ∑§Á’ Ÿ „UÙ©°U Ÿ®„U ’øŸ ¬˝’ËŸÍ– ‚∑§‹ ∑§‹Ê ‚’ Á’lÊ „UËŸÍH 4H •Êπ⁄U •⁄UÕ •‹¢∑ΧÁà ŸÊŸÊ– ¿¢UŒ ¬˝’¢œ •Ÿ∑§ Á’œÊŸÊH ÷Êfl ÷Œ ⁄U‚ ÷Œ •¬Ê⁄UÊ– ∑§Á’à ŒÙ· ªÈŸ Á’Á’œ ¬˝∑§Ê⁄UÊH 5H ∑§Á’à Á’’∑§ ∞∑§ Ÿ®„U ◊Ù⁄¥U– ‚àÿ ∑§„U©°U Á‹Áπ ∑§ÊªŒ ∑§Ù⁄¥UH 6H Cau.: khala parihåsa hoi hita morå, kåka kahahiÚ kalaka≈¢ha ka¢horå. ha≈sahi baka dådura cåtakah∂, ha°sahi malina khala bimala batakah∂.1. kabita rasika na råma pada nehµu, tinha kaha° sukhada håsa rasa ehµu. bhå¶å bhaniti bhori mati mor∂, ha°sibe joga ha°se° . nahiÚ khor∂.2. prabhu pada pr∂ti na såmujhi n∂k∂, tinhahi kathå suni lågihi ph∂k∂. hari hara pada rati mati na kutarak∂, tinha kahu° madhura kathå raghubara k∂.3. råma bhagati bhµu¶ita jiya° jån∂, sunihahiÚ sujana saråhi subån∂. kabi na hou° nahiÚ bacana prab∂nµu, sakala kalå saba bidyå h∂nµu.4. åkhara aratha ala≈kæti nånå, cha≈da praba≈dha aneka bidhånå. bhåva bheda rasa bheda apårå, kabita do¶a guna bibidha prakårå.5. kabita bibeka eka nahiÚ mor~e° , satya kahau° likhi kågada kore° .6. The Vidicule of the evil-minded will benefit me; crows call the cuckoo hoarse. Herons ridicule the swan, frogs make fun of the Cåtaka bird and malicious rogues deride refined speech. To those who have no taste for poetry nor devotion to the feet of ›r∂ Råma, this undertaking of mine will serve as a subject for delightful mirth. My composition is couched in the popular dialect and my intellect is feeble; hence it is a fit subject for ridicule, and those who laugh shall not incur any blame. To those who cherish no love for the feet of the Lord and have no sound reason either, this story will sound unattractive to the ears. To those, however, who possess devotion to the feet of God Vi¶ƒu and ›iva and whose mind is not perverse, the tale of the Chief of the Raghus will taste as sweet. Knowing it in their heart as adorned with devotion to ›r∂ Råma, the virtuous will listen to it with bland words of praise. I am no poet nor an adept in the art of speech and am a cipher in all arts and sciences. There are elegant devices of letters, subtleties of meaning, various figures of speech, metrical compositions of different kinds, infinite varieties of emotions and sentiments and multifarious flaws and excellences of poetic composition. Of these details of poesy, I possess critical knowledge of none. I vouch for it in writing on a blank sheet. (1ó6) ŒÊ0ó÷ÁŸÁà ◊ÙÁ⁄U ‚’ ªÈŸ ⁄UÁ„Uà Á’Sfl Á’ÁŒÃ ªÈŸ ∞∑§– ‚Ù Á’øÊÁ⁄U ‚ÈÁŸ„U®„U ‚È◊Áà Á¡ã„U ∑¥§ Á’◊‹ Á’’∑§H 9H Do.: bhaniti mori saba guna rahita bisva bidita guna eka, so bicåri sunihahiÚ sumati jinha ke° bimala bibeka.9.
- 34. 34 * ›R∫RÅMACARITAMÅNASA * My composition is devoid of all charm; it has only one merit, which is known throughout the world. Recognizing this merit, men of sound reason, who are gifted with unbiased judgment, will surely hear it. (9) øı0ó∞Á„U ◊„U° ⁄UÉÊȬÁà ŸÊ◊ ©UŒÊ⁄UÊ– •Áà ¬ÊflŸ ¬È⁄UÊŸ üÊÈÁà ‚Ê⁄UÊH ◊¢ª‹ ÷flŸ •◊¢ª‹ „UÊ⁄UË– ©U◊Ê ‚Á„Uà ¡Á„U ¡¬Ã ¬È⁄UÊ⁄UËH 1H ÷ÁŸÁà Á’ÁøòÊ ‚È∑§Á’ ∑Χà ¡Ù™§– ⁄UÊ◊ ŸÊ◊ Á’ŸÈ ‚Ù„U Ÿ ‚Ù™§H Á’œÈ’ŒŸË ‚’ ÷Ê°Áà ‚°flÊ⁄UË– ‚Ù„U Ÿ ’‚Ÿ Á’ŸÊ ’⁄U ŸÊ⁄UËH 2H ‚’ ªÈŸ ⁄UÁ„Uà ∑ȧ∑§Á’ ∑Χà ’ÊŸË– ⁄UÊ◊ ŸÊ◊ ¡‚ •¢Á∑§Ã ¡ÊŸËH ‚ÊŒ⁄U ∑§„U®„U ‚ÈŸ®„U ’Èœ ÃÊ„UË– ◊œÈ∑§⁄U ‚Á⁄U‚ ‚¢Ã ªÈŸª˝Ê„UËH 3H ¡ŒÁ¬ ∑§Á’à ⁄U‚ ∞∑§©U ŸÊ„UË¥– ⁄UÊ◊ ¬˝Ãʬ ¬˝ª≈U ∞Á„U ◊Ê„UË¥H ‚Ùß ÷⁄Ù‚ ◊Ù⁄¥U ◊Ÿ •ÊflÊ– ∑§®„U Ÿ ‚È‚¢ª ’«∏Uå¬ŸÈ ¬ÊflÊH 4H œÍ◊©U Ã¡ß ‚„U¡ ∑§L§•Ê߸U– •ªL§ ¬˝‚¢ª ‚Ȫ¢œ ’‚Ê߸H ÷ÁŸÁà ÷Œ‚ ’SÃÈ ÷Á‹ ’⁄UŸË– ⁄UÊ◊ ∑§ÕÊ ¡ª ◊¢ª‹ ∑§⁄UŸËH 5H Cau.: ehi maha° raghupati nåma udårå, ati påvana puråna ‹ruti sårå. ma≈gala bhavana ama≈gala hår∂, umå sahita jehi japata purår∂.1. bhaniti bicitra sukabi kæta joµu, råma nåma binu soha na soµu. bidhubadan∂ saba bhå°ti sa° vår∂, soha na basana binå bara når∂.2. saba guna rahita kukabi kæta bån∂, råma nåma jasa a≈kita jån∂. sådara kahahiÚ sunahiÚ budha tåh∂, madhukara sarisa sa≈ta gunagråh∂.3. jadapi kabita rasa ekau nåh∂°, råma pratåpa praga¢a ehi måh∂°. soi bharosa more° mana åvå, kehiÚ na susa≈ga baRappanu påvå.4. dhµumau tajai sahaja karuå∂, agaru prasa≈ga suga≈dha baså∂. bhaniti bhadesa bastu bhali baran∂, råma kathå jaga ma≈gala karan∂.5. It contains the gracious name of the Lord of Raghus, which is exceedingly holy and the very cream of the Puråƒas and the Vedas. It is the abode of blessings and the remover of evils, and is muttered by Lord ›iva, the enemy of the demon Tripura, along- with his consort, Umå. Even a composition of marvellous beauty and written by a gifted poet does not commend itself without the name of ›r∂ Råma. A pretty woman with a charming countenance and fully adorned, does not look attractive when undressed. On the other hand, the wise recite and hear with admiration even the composition of a worthless poet, which is devoid of all merit, knowing it as adorned with the name and glory of ›r∂ Råma; for, like the bee, saints have a bias for goodness. Although it has no poetic charm whatsoever, the glory of ›r∂ Råma is manifest in it. This is the only hope which flashes on my mind; who has not been exalted by noble company? Even smoke rising from burning aloe wood is impregnated with the latterís fragrance and gives up its natural pungency. Although my composition is clumsy, it treats of a commendable theme, viz., the story of ›r∂ Råma, which brings felicity to the world. (1ó5) ¿¢U0ó ◊¢ª‹ ∑§⁄UÁŸ ∑§Á‹◊‹„U⁄UÁŸ ÃÈ‹‚Ë ∑§ÕÊ ⁄UÉÊÈŸÊÕ ∑§Ë– ªÁà ∑ͧ⁄U ∑§Á’ÃÊ ‚Á⁄Uà ∑§Ë ÖÿÙ¥ ‚Á⁄Uà ¬ÊflŸ ¬ÊÕ ∑§ËH
- 35. * BÅLA-KÅ°NœA *35 ¬˝÷È ‚È¡‚ ‚¢ªÁà ÷ÁŸÁà ÷Á‹ „UÙßÁ„U ‚È¡Ÿ ◊Ÿ ÷ÊflŸË– ÷fl •¢ª ÷ÍÁà ◊‚ÊŸ ∑§Ë ‚ÈÁ◊⁄Uà ‚È„UÊflÁŸ ¬ÊflŸËH Cha≈.: ma≈gala karani kalimalaharani tulas∂ kathå raghunåtha k∂, gati kµura kabitå sarita k∂ jyo° sarita påvana påtha k∂. prabhusujasasa≈gatibhanitibhalihoihisujanamanabhåvan∂, bhava a≈ga bhµuti masåna k∂ sumirata suhåvani påvan∂. The tale of the Lord of Raghus, O Tulas∂dåsa, brings forth blessings and wipes away the impurities of the Kali age. The course of this stream of my poetry is tortuous like that of the holy Ga∆gå. By its association with the auspicious glory of the Lord my composition will be blessed and will captivate the mind of the virtuous. On the person of Lord ›iva, even the ashes of the cremation-ground appear charming and purify by their very thought. ŒÊ0óÁ¬˝ÿ‹ÊÁªÁ„U•ÁÂ’Á„U◊◊÷ÁŸÁÃ⁄UÊ◊¡‚‚¢ª– ŒÊL§ Á’øÊL§ Á∑§ ∑§⁄Uß ∑§Ù©U ’¢ÁŒ• ◊‹ÿ ¬˝‚¢ªH 10 (∑§)H SÿÊ◊‚È⁄UÁ÷¬ÿÁ’‚Œ•ÁêȟŒ ∑§⁄U®„U ‚’¬ÊŸ– Áª⁄UÊ ª˝Êêÿ Á‚ÿ ⁄UÊ◊ ¡‚ ªÊfl®„U ‚ÈŸ®„U ‚È¡ÊŸH 10(π)H Do.: priya lågihi ati sabahi mama bhaniti råma jasa sa≈ga, dåru bicåru ki karai kou ba≈dia malaya prasa≈ga.10(A). syåma surabhi paya bisada ati gunada karahiÚ saba påna, girå gråmya siya råma jasa gåvahiÚ sunahiÚ sujåna.10(B). My composition will appear extremely delightful to all by its association with the glory of ›r∂ Råma, even as timber of every description is transformed into sandal and becomes worthy of adoration by contact with the Malaya mountain (in South India), and nobody takes into account the quality of wood in that region. The milk of even a dark cow is white and possesses a great medicinal value and is drunk by all. So do the wise chant and hear the glory of S∂tå and Råma even though couched in the vulgar tongue. (10 A-B) øı0ó◊ÁŸ ◊ÊÁŸ∑§ ◊È∑ȧÃÊ ¿UÁ’ ¡Ò‚Ë– •Á„U ÁªÁ⁄U ª¡ Á‚⁄ U‚Ù„U Ÿ ÃÒ‚ËH ŸÎ¬ Á∑§⁄UË≈U ÃL§ŸË ÃŸÈ ¬Ê߸– ‹„U®„U ‚∑§‹ ‚Ù÷Ê •Áœ∑§Ê߸H 1H ÃÒ‚®„U ‚È∑§Á’ ∑§Á’à ’Èœ ∑§„U„UË¢– ©U¬¡®„U •ŸÃ •ŸÃ ¿UÁ’ ‹„U„UË¥H ÷ªÁà „UÃÈ Á’Áœ ÷flŸ Á’„UÊ߸– ‚ÈÁ◊⁄Uà ‚Ê⁄UŒ •ÊflÁà œÊ߸H 2H ⁄UÊ◊ øÁ⁄Uà ‚⁄U Á’ŸÈ •ã„UflÊ∞°– ‚Ù üÊ◊ ¡Êß Ÿ ∑§ÙÁ≈U ©U¬Ê∞°H ∑§Á’ ∑§ÙÁ’Œ •‚ NUŒÿ° Á’øÊ⁄UË– ªÊflÁ„¢U „UÁ⁄U ¡‚ ∑§Á‹ ◊‹ „UÊ⁄UËH 3H ∑§Ëã„¥U ¬˝Ê∑Χà ¡Ÿ ªÈŸ ªÊŸÊ– Á‚⁄U œÈÁŸ Áª⁄UÊ ‹ªÃ ¬Á¿UÃÊŸÊH NUŒÿ Á‚¢œÈ ◊Áà ‚ˬ ‚◊ÊŸÊ– SflÊÁà ‚Ê⁄UŒÊ ∑§„®„U ‚È¡ÊŸÊH 4H ¡ı¥ ’⁄U‚ß ’⁄U ’ÊÁ⁄U Á’øÊM§– „UÙ®„U ∑§Á’à ◊È∑ȧÃÊ◊ÁŸ øÊM§H 5H
- 36. 36 * ›R∫RÅMACARITAMÅNASA * Cau.: mani månika mukutå chabi jais∂, ahi giri gaja sira soha na tais∂. næpa kir∂¢a tarun∂ tanu på∂, lahahiÚ sakala sobhå adhikå∂.1. taisehiÚ sukabi kabita budha kahah∂°, upajahiÚ anata anata chabi lahah∂°. bhagati hetu bidhi bhavana bihå∂, sumirata sårada åvati dhå∂.2. råma carita sara binu anhavåe°, so ‹rama jåi na ko¢i upåe°. kabi kobida asa hædaya° bicår∂, gåvahiÚ hari jasa kali mala hår∂.3. k∂nhe° pråkæta jana guna gånå, sira dhuni girå lagata pachitånå. hædaya si≈dhu mati s∂pa samånå, svåti såradå kahahiÚ sujånå.4. jau° barasai bara båri bicårµu, hohiÚ kabita mukutåmani cårµu.5. The beauty of a gem, a ruby and a pearl does not catch the eye as it should so long as they are borne on the head of a serpent, the top of a mountain and the crown of an elephant respectively. The charm of them all is enhanced when they adorn the diadem of a king or the person of a young lady. Even so, the wise say, the outpourings of a good poet originate at one place (in the poetís own mind) and exercise their charm elsewhere (on the mind of the admirer). Attracted by his devotion, Sarasvat∂ (the goddess of poetry) comes with all speed from the abode of Brahmå (the topmost heaven) at his very invocation. The fatigue occasioned by this long journey cannot be relieved by millions of devices unless she takes a dip in the lake of ›r∂ Råmaís exploits. Realizing this in their heart, poets and wise men chant the glory of ›r∂ Hari alone, which wipes away the impurities of the Kali age. Finding the bard singing the glories of worldly men the goddess of speech begins to beat her brow and repent. The wise liken the heart of a poet to the sea, his intellect to the shell containing pearls and goddess Sarasvat∂ to the star called Svåt∂ (the modern Arcturus, the fifteenth lunar asterism considered as favourable to the formation of pearls). If there is a shower in the form of beautiful ideas, lovely pearls make their appearance in the form of poetic effusions. (1ó5) ŒÙ0ó¡ÈªÈÁà ’Áœ ¬ÈÁŸ ¬ÙÁ„U•®„U ⁄UÊ◊øÁ⁄Uà ’⁄U Ãʪ– ¬Á„U⁄U®„U ‚îÊŸ Á’◊‹ ©U⁄U ‚Ù÷Ê •Áà •ŸÈ⁄UʪH 11H Do.: juguti bedhi puni pohiahiÚ råmacarita bara tåga, pahirahiÚ sajjana bimala ura sobhå ati anuråga.11. If those pearls are pierced with skill and strung together on the beautiful thread of ›r∂ Råmaís exploits, and if noble souls wear them in their innocent heart, grace in the form of excessive fondness is the result. (11) øı0ó¡ ¡Ÿ◊ ∑§Á‹∑§Ê‹ ∑§⁄UÊ‹Ê– ∑§⁄UÃ’ ’Êÿ‚ ’· ◊⁄UÊ‹ÊH ø‹Ã ∑ȧ¬¢Õ ’Œ ◊ª ¿UÊ°«∏U– ∑§¬≈U ∑§‹fl⁄U ∑§Á‹ ◊‹ ÷Ê°«∏UH 1H ’¢ø∑§ ÷ªÃ ∑§„UÊß ⁄UÊ◊ ∑§– ®∑§∑§⁄U ∑¢§øŸ ∑§Ù„U ∑§Ê◊ ∑§H ÁÃã„U ◊„°U ¬˝Õ◊ ⁄Uπ ¡ª ◊Ù⁄UË– œË¥ª œ⁄U◊äfl¡ œ¢œ∑§ œÙ⁄UËH 2H ¡ı¥ •¬Ÿ •flªÈŸ ‚’ ∑§„U™°§– ’Ê…∏Uß ∑§ÕÊ ¬Ê⁄U Ÿ®„U ‹„U™°§H ÃÊà ◊Ò¥ •Áà •‹¬ ’πÊŸ– ÕÙ⁄U ◊„È°U ¡ÊÁŸ„U®„U ‚ÿÊŸH 3H ‚◊ÈÁ¤Ê Á’Á’Áœ Á’Áœ Á’ŸÃË ◊Ù⁄UË– ∑§Ù©U Ÿ ∑§ÕÊ ‚ÈÁŸ ŒßÁ„U πÙ⁄UËH ∞ÄÈU ¬⁄U ∑§Á⁄U„U®„U ¡ •‚¢∑§Ê– ◊ÙÁ„U à •Áœ∑§ à ¡«∏U ◊Áà ⁄¢U∑§ÊH 4H
- 37. * BÅLA-KÅ°NœA *37 ∑§Á’ Ÿ „UÙ©°U Ÿ®„U øÃÈ⁄U ∑§„UÊfl©°U– ◊Áà •ŸÈM§¬ ⁄UÊ◊ ªÈŸ ªÊfl©°UH ∑§„°U ⁄UÉÊȬÁà ∑§ øÁ⁄Uà •¬Ê⁄UÊ– ∑§„°U ◊Áà ◊ÙÁ⁄U ÁŸ⁄Uà ‚¢‚Ê⁄UÊH 5H ¡Á„¢U ◊ÊL§Ã ÁªÁ⁄U ◊L§ ©U«∏UÊ„UË¥– ∑§„U„ÈU ÃÍ‹ ∑§Á„U ‹π ◊Ê„UË¥H ‚◊ȤÊà •Á◊à ⁄UÊ◊ ¬˝÷ÈÃÊ߸– ∑§⁄Uà ∑§ÕÊ ◊Ÿ •Áà ∑§Œ⁄UÊ߸H 6H Cau.: je janame kalikåla karålå, karataba båyasa be¶a marålå. calata kupa≈tha beda maga chå°Re, kapa¢a kalevara kali mala bhå°Re.1. ba≈caka bhagata kahåi råma ke, ki≈kara ka≈cana koha kåma ke. tinha maha° prathamarekhajaga mor∂, dh∂≈gadharamadhvajadha≈dhaka dhor∂.2. jau° apane avaguna saba kahaµu° , båRhai kathå påra nahiÚ lahaµu° . tåte maiÚ ati alapa bakhåne, thore mahu° jånihahiÚ sayåne.3. samujhi bibidhi bidhi binat∂ mor∂, kou na kathå suni deihi khor∂. etehu para karihahiÚ je asa≈kå, mohi te adhika te jaRa mati ra≈kå.4. kabi na hou° nahiÚ catura kahåvau° , mati anurµupa råma guna gåvau°. kaha° raghupati ke carita apårå, kaha° mati mori nirata sa≈sårå.5. jehiÚ måruta giri meru uRåh∂°, kahahu tµula kehi lekhe måh∂°. samujhata amita råma prabhutå∂, karata kathå mana ati kadarå∂.6. Those who are born in this terrible age of Kali, who though akin to the crow in their doings have put on the garb of a swan, who tread the evil path, abandoning the track of the Vedas, who are embodiments of falsehood and repositories of sins of the Kali age, who are impostors claiming to be devotees of ›r∂ Råma, though slaves of mammon, anger and passion, and who are unscrupulous, hypocritical and foremost among intriguersóI occupy the first place among them. Were I to recount all my vices, their tale will assume large dimensions, and yet I shall not be able to exhaust them. Hence I have mentioned very few. A word should suffice for the wise. Entering into the spirit of my manifold prayers, none should blame me on hearing this story. Those who will raise objections even then are more stupid and deficient in intellect than myself. I am no poet and have no pretensions to ingenuity; I sing the glories of ›r∂ Råma according to my own lights, My intellect, which wallows in the world, is a poor match for the unlimited exploits of the Lord of Raghus. Tell me, of what account is cotton in the face of the strong wind before which even mountains like Meru are blown away? Realizing the infinite glory of ›r∂ Råma, my mind feels very diffident in proceeding with this story. (1ó6) ŒÊ0ó‚Ê⁄UŒ ‚‚ ◊„U‚ Á’Áœ •Êª◊ ÁŸª◊ ¬È⁄UÊŸ– ŸÁà ŸÁà ∑§Á„U ¡Ê‚È ªÈŸ ∑§⁄U®„U ÁŸ⁄¢UÃ⁄U ªÊŸH 12H Do.: sårada sesa mahesa bidhi ågama nigama puråna, neti neti kahi jåsu guna karahiÚ nira≈tara gåna.12. Goddess Sarasvat∂ ›e¶a (the thousand-headed serpent-god), the great Lord ›iva, Brahmå (the Creator), the Ågamas (Tantras), the Vedas and the Puråƒas unceasingly sing His virtues, saying ënot thatí, ënot thatí.* * This shows that the gods and scriptures mentioned above, though ever engaged in singing the virtues of ›r∂ Råma, are able only to touch the fringe of His glory and find themselves unable to describe it in full. That is why they make only a negative assertion ëNa itií (not that), meaning thereby that whatever is predicated of God falls much too short of His real glory and is at best only a faint indication of it.
- 38. 38 * ›R∫RÅMACARITAMÅNASA * øı0ó‚’ ¡ÊŸÃ ¬˝÷È ¬˝÷ÈÃÊ ‚Ù߸– ÃŒÁ¬ ∑§„¥U Á’ŸÈ ⁄U„UÊ Ÿ ∑§Ù߸H ÄUÊ° ’Œ •‚ ∑§Ê⁄UŸ ⁄UÊπÊ– ÷¡Ÿ ¬˝÷Ê©U ÷Ê°Áà ’„ÈU ÷Ê·ÊH 1H ∞∑§ •ŸË„U •M§¬ •ŸÊ◊Ê– •¡ ‚Áìʌʟ¢Œ ¬⁄U œÊ◊ÊH éÿʬ∑§ Á’SflM§¬ ÷ªflÊŸÊ– î„U œÁ⁄U Œ„U øÁ⁄Uà ∑Χà ŸÊŸÊH 2H ‚Ù ∑§fl‹ ÷ªÃŸ Á„Uà ‹ÊªË– ¬⁄U◊ ∑Χ¬Ê‹ ¬˝ŸÃ •ŸÈ⁄UʪËH ¡Á„U ¡Ÿ ¬⁄U ◊◊ÃÊ •Áà ¿UÙ„ÍU– ¡®„U ∑§L§ŸÊ ∑§Á⁄U ∑§Ëã„U Ÿ ∑§Ù„ÍUH 3H ªß¸ ’„UÙ⁄U ª⁄UË’ ŸflÊ¡Í– ‚⁄U‹ ‚’‹ ‚ÊÁ„U’ ⁄UÉÊÈ⁄UÊ¡ÍH ’Èœ ’⁄UŸÁ„¢ U „UÁ⁄U ¡‚ •‚ ¡ÊŸË– ∑§⁄U®„U ¬ÈŸËà ‚È»§‹ ÁŸ¡ ’ÊŸËH 4H î„U ’‹ ◊Ò¥ ⁄UÉÊȬÁà ªÈŸ ªÊÕÊ– ∑§Á„U„U©°U ŸÊß ⁄UÊ◊ ¬Œ ◊ÊÕÊH ◊ÈÁŸã„U ¬˝Õ◊ „UÁ⁄U ∑§Ë⁄UÁà ªÊ߸– ÃÁ„¢U ◊ª ø‹Ã ‚Ȫ◊ ◊ÙÁ„U ÷Ê߸H 5H Cau.: saba jånata prabhu prabhutå so∂, tadapi kah~e . binu rahå na ko∂. tahå° beda asa kårana råkhå, bhajana prabhåu bhå° ti bahu bhå¶å.1. eka an∂ha arµupa anåmå, aja saccidåna≈da para dhåmå. byåpaka bisvarµupa bhagavånå, tehiÚ dhari deha carita kæta nånå.2. so kevala bhagatana hita låg∂, parama kæpåla pranata anuråg∂. jehi jana para mamatå ati chohµu, jehiÚ karunå kari k∂nha na kohµu.3. ga∂ bahora gar∂ba nevåjµu, sarala sabala såhiba raghuråjµu. budha baranahiÚ hari jasa asa jån∂, karahiÚ pun∂ta suphala nija bån∂.4. tehiÚ bala maiÚ raghupati gunagåthå, kahihau° nåi råma pada måthå. muninha prathama hari k∂rati gå∂, tehiÚ maga calata sugama mohi bhå∂.5. Though all know the Lordís greatness as such, yet none has refrained from describing it. The Vedas have justified it thus; they have variously sung the glory of remembering the Lord, God, who is one, desireless, formless, nameless and unborn, who is Truth, Consciousness and Bliss, who is supreme effulgence, all-pervading and all-formedóit is He who has performed many deeds assuming a suitable form. That He has done only for the good of His devotees; for He is supremely gracious and loving to the suppliant. He is excessively fond of His devotees and treats them as His own; He has never frowned at him to whom He has once shown His favour. The restorer of what has been lost, the proteetor of the poor, the Lord of Raghus is a straightforward and powerful master. Knowing thus, the wise sing the glory of ›r∂ Hari and thereby hallow and bring supreme reward to their speech. It is on this strength (the supreme efficacy of remembering the Lord and the potency of His grace) that I shall sing the virtues of the Lord of Raghus, bowing my head to the feet of ›r∂ Råma. Sages have sung the glory of ›r∂ Hari in the past; it will be easy for me to follow that very path. (1ó5) ŒÊ0ó•Áà •¬Ê⁄U ¡ ‚Á⁄Uà ’⁄U ¡ı¥ ŸÎ¬ ‚ÃÈ ∑§⁄UÊ®„U– øÁ…∏U Á¬¬ËÁ‹∑§©U ¬⁄U◊ ‹ÉÊÈ Á’ŸÈ üÊ◊ ¬Ê⁄UÁ„U ¡Ê®„UH 13H Do.: ati apåra je sarita bara jau° næpa setu karåhiÚ, caRhi pip∂likau parama laghu binu ‹rama pårahi jåhiÚ.13. If kings get bridges constructed over big rivers, which are too broad, even the tiniest ants cross them without exertion. (13)
- 39. * BÅLA-KÅ°NœA *39 øı0ó∞Á„U ¬˝∑§Ê⁄U ’‹ ◊ŸÁ„U ŒπÊ߸– ∑§Á⁄U„U©°U ⁄UÉÊȬÁà ∑§ÕÊ ‚È„UÊ߸H éÿÊ‚ •ÊÁŒ ∑§Á’ ¬¢Èªfl ŸÊŸÊ– Á¡ã„U ‚ÊŒ⁄U „UÁ⁄U ‚È¡‚ ’πÊŸÊH 1H ø⁄UŸ ∑§◊‹ ’¢Œ©°U ÁÃã„U ∑§⁄U– ¬È⁄Ufl„È°U ‚∑§‹ ◊ŸÙ⁄UÕ ◊⁄UH ∑§Á‹ ∑§ ∑§Á’ã„U ∑§⁄U©°U ¬⁄UŸÊ◊Ê– Á¡ã„U ’⁄UŸ ⁄UÉÊȬÁà ªÈŸ ª˝Ê◊ÊH 2H ¡ ¬˝Ê∑Χà ∑§Á’ ¬⁄U◊ ‚ÿÊŸ– ÷Ê·Ê° Á¡ã„U „UÁ⁄U øÁ⁄Uà ’πÊŸH ÷∞ ¡ •„U®„U ¡ „UÙß„U®„U •Êª¥– ¬˝Ÿfl©°U ‚’Á„U ∑§¬≈U ‚’ àÿʪ¥H 3H „UÙ„ÈU ¬˝‚㟠Œ„ÈU ’⁄UŒÊŸÍ– ‚ÊœÈ ‚◊Ê¡ ÷ÁŸÁà ‚Ÿ◊ÊŸÍH ¡Ù ¬˝’¢œ ’Èœ Ÿ®„U •ÊŒ⁄U„UË¥– ‚Ù üÊ◊ ’ÊÁŒ ’Ê‹ ∑§Á’ ∑§⁄U„UË¥H 4H ∑§Ë⁄UÁà ÷ÁŸÁà ÷ÍÁà ÷Á‹ ‚Ù߸– ‚È⁄U‚Á⁄U ‚◊ ‚’ ∑§„°U Á„Uà „UÙ߸H ⁄UÊ◊ ‚È∑§Ë⁄UÁà ÷ÁŸÁà ÷Œ‚Ê– •‚◊¢¡‚ •‚ ◊ÙÁ„U •°Œ‚ÊH 5H ÃÈê„U⁄UË ∑Χ¬Ê° ‚È‹÷ ‚Ù©U ◊Ù⁄U– Á‚•ÁŸ ‚È„UÊflÁŸ ≈UÊ≈U ¬≈UÙ⁄UH 6H Cau.: ehi prakåra bala manahi dekhå∂, karihau° raghupati kathå suhå∂. byåsa ådi kabi pu≈gava nånå, jinha sådara hari sujasa bakhånå.1. carana kamala ba≈dau° tinha kere, puravahu° sakala manoratha mere. kali ke kabinha karau° paranåmå, jinha barane raghupati guna gråmå.2. je pråkæta kabi parama sayåne, bhå¶å° jinha hari carita bakhåne. bhae je ahahiÚ je hoihahiÚ åge°, pranavau° sabahi kapa¢a saba tyåge°.3. hohu prasanna dehu baradånµu, sådhu samåja bhaniti sanamånµu. jo praba≈dha budha nahiÚ ådarah∂°, so ‹rama bådi båla kabi karah∂°.4. k∂rati bhaniti bhµuti bhali so∂, surasari sama saba kaha° hita ho∂. råma suk∂rati bhaniti bhadeså, asama≈jasa asa mohi a° deså.5. tumhar∂ kæpå° sulabha sou more, siani suhåvani ¢å¢a pa¢ore.6. Reassuring the mind in this way, I shall narrate the charming story of the Lord of Raghus. Vyåsa and various other top-ranking poets, who have reverently recounted the blessed glory of ›r∂ Hari, I bow to the lotus feet of them all; let them fulfil all my desires. I make obeisance to the poets of the Kali age, who have sung the multitudinous virtues of the Lord of Raghus. Even those poets of supreme wisdom who belong to the Pråkæta or popular class (as opposed to the Sa≈skæta or the cultured class), who have narrated the exploits of ›r∂ Hari in the spoken language, including those who have flourished in the past, those who are still living and those who are yet to come, I reverence them, one and all, renouncing all false appearance. Be propitious and grant this boon that my song may be honoured in the assemblage of pious souls. A composition which the wise refuse to honour is fruitless labour which only silly poets undertake. Of glory, poetry and affluence that alone is blessed which, like the celestial river (Ga∆gå), is conducive to the good of all. The glory of ›r∂ Råma is charming indeed, while my speech is rough. This is something incongruous, I am afraid. By your grace, even this incongruity will turn out well for me; embroidery of silk looks charming even on coarse cloth. (1ó6) ŒÊ0ó‚⁄U‹ ∑§Á’à ∑§Ë⁄UÁà Á’◊‹ ‚Ùß •ÊŒ⁄U®„U ‚È¡ÊŸ– ‚„U¡ ’ÿ⁄U Á’‚⁄UÊß Á⁄U¬È ¡Ù ‚ÈÁŸ ∑§⁄UÁ„¢U ’πÊŸH 14 (∑§)H
- 40. 40 * ›R∫RÅMACARITAMÅNASA * ‚Ù Ÿ „UÙß Á’ŸÈ Á’◊‹ ◊Áà ◊ÙÁ„U ◊Áà ’‹ •Áà ÕÙ⁄U– ∑§⁄U„ÈU ∑Χ¬Ê „UÁ⁄U ¡‚ ∑§„U©°U ¬ÈÁŸ ¬ÈÁŸ ∑§⁄U©°U ÁŸ„UÙ⁄UH 14 (π)H ∑§Á’ ∑§ÙÁ’Œ ⁄UÉÊÈ’⁄U øÁ⁄Uà ◊ÊŸ‚ ◊¢¡È ◊⁄UÊ‹– ’Ê‹Á’Ÿÿ‚ÈÁŸ‚ÈL§Áø‹Áπ◊Ù¬⁄U „UÙ„È ∑Χ¬Ê‹H 14 (ª)H Do.: sarala kabita k∂rati bimala soi ådarahiÚ sujåna, sahaja bayara bisaråi ripu jo suni karahiÚ bakhåna.14(A). so na hoi binu bimala mati mohi mati bala ati thora, karahu kæpå hari jasa kahau° puni puni karau° nihora.14(B). kabi kobida raghubara carita månasa ma≈ju maråla, båla binaya suni suruci lakhi mo para hohu kæpåla.14(C). The wise admire only that poetry which is lucid and portrays a spotless character and which even opponents hear with applause forgetting natural animosity. Such poetry is not possible without a refined intellect, and of intellectual power I have very little. Be gracious, therefore so that I may depict the glory of ›r∂ Hari; I solicit again and again. Poets and wise men, lovely swans sporting in the Månasarovara lake of ›r∂ Råmaís exploits! Hearing my childlike prayer and recognizing my refined taste, be kindly disposed towards me. (14 AóC) ‚Ê0󒢌©°U ◊ÈÁŸ ¬Œ ∑¢§¡È ⁄UÊ◊ÊÿŸ ¡®„U ÁŸ⁄U◊ÿ©– ‚π⁄U ‚È∑§Ù◊‹ ◊¢¡È ŒÙ· ⁄UÁ„Uà ŒÍ·Ÿ ‚Á„UÃH 14 (ÉÊ)H ’¢Œ©°U øÊÁ⁄U©U ’Œ ÷fl ’ÊÁ⁄UÁœ ’ÙÁ„Uà ‚Á⁄U‚– Á¡ã„UÁ„U Ÿ ‚¬Ÿ„È°U πŒ ’⁄UŸÃ ⁄UÉÊÈ’⁄U Á’‚Œ ¡‚ÈH 14 (æU)H ’¢Œ©°U Á’Áœ ¬Œ ⁄UŸÈ ÷fl ‚ʪ⁄U ¡®„U ∑§Ëã„U ¡„°U– ‚¢Ã ‚ÈœÊ ‚Á‚ œŸÈ ¬˝ª≈U π‹ Á’· ’ÊL§ŸË H 14 (ø)H ŒÊ0óÁ’’Èœ Á’¬˝ ’Èœ ª˝„U ø⁄UŸ ’¢ÁŒ ∑§„U©°U ∑§⁄U ¡ÙÁ⁄U– „UÙß ¬˝‚ÛÊ ¬È⁄Ufl„ÈU ‚∑§‹ ◊¢¡È ◊ŸÙ⁄UÕ ◊ÙÁ⁄UH 14 (¿U)H So.: ba≈dau° muni pada ka≈ju råmåyana jehiÚ niramayau, sakhara sukomala ma≈ju do¶a rahita dµu¶ana sahita.14(D). ba≈dau° cåriu beda bhava båridhi bohita sarisa, jinhahinasapanehu° khedabaranataraghubarabisadajasu.14(E). ba≈dau° bidhi pada renu bhava sågara jehiÚ k∂nha jaha°, sa≈ta sudhå sasi dhenu praga¢e khala bi¶a bårun∂.14(F). Do.: bibudha bipra budha graha carana ba≈di kahau° kara jori, hoi prasanna puravahu sakala ma≈ju manoratha mori.14(G).
- 41. * BÅLA-KÅ°NœA *41 I bow to the lotus feet of the sage (Vålm∂ki) who composed the Råmåyaƒa, which though containing an account of the demon Khara (a cousin of Råvaƒa), is yet very soft and charming, and though faultless, is yet full of references to Dµu¶aƒa (another cousin of the demon-king Råvaƒa).* I reverence, all the four Vedas, barks as it were on the ocean of mundane existence, which never dream of weariness in singing the untarnished glory of ›r∂ Råma, the Chief of Raghus. I greet the dust on the feet of Brahmå (the Creator), who has evolved the ocean of worldly existence, the birth-place of nectar, the moon and the cow of plenty in the form of saints, on the one hand, and of poison and wine in the form of the wicked, on the other.† Making obeisance to the feet of gods, the Bråhmaƒas, wise men and the deities presiding over the nine planets, I pray to them with joined palms! Be pleased to accomplish all my fair desires. (14 DóG) øı0ó¬ÈÁŸ ’¢Œ©°U ‚Ê⁄UŒ ‚È⁄U‚Á⁄UÃÊ– ¡Èª‹ ¬ÈŸËà ◊ŸÙ„U⁄U øÁ⁄UÃÊH ◊îÊŸ ¬ÊŸ ¬Ê¬ „U⁄U ∞∑§Ê– ∑§„Uà ‚ÈŸÃ ∞∑§ „U⁄U •Á’’∑§ÊH 1H ªÈ⁄U Á¬ÃÈ ◊ÊÃÈ ◊„U‚ ÷flÊŸË– ¬˝Ÿfl©°U ŒËŸ’¢œÈ ÁŒŸ ŒÊŸËH ‚fl∑§ SflÊÁ◊ ‚πÊ Á‚ÿ ¬Ë ∑§– Á„Uà ÁŸL§¬Áœ ‚’ Á’Áœ ÃÈ‹‚Ë ∑§H 2H ∑§Á‹ Á’‹ÙÁ∑§ ¡ª Á„Uà „U⁄U ÁªÁ⁄U¡Ê– ‚Ê’⁄U ◊¢òÊ ¡Ê‹ Á¡ã„U Á‚Á⁄U¡ÊH •ŸÁ◊‹ •Êπ⁄U •⁄UÕ Ÿ ¡Ê¬Í– ¬˝ª≈U ¬˝÷Ê©U ◊„U‚ ¬˝ÃʬÍH 3H ‚Ù ©U◊‚ ◊ÙÁ„U ¬⁄U •ŸÈ∑ͧ‹Ê– ∑§Á⁄U®„U ∑§ÕÊ ◊ÈŒ ◊¢ª‹ ◊Í‹ÊH ‚ÈÁ◊Á⁄U Á‚flÊ Á‚fl ¬Êß ¬‚Ê™§– ’⁄UŸ©°U ⁄UÊ◊øÁ⁄Uà Áøà øÊ™§H 4H ÷ÁŸÁà ◊ÙÁ⁄U Á‚fl ∑Χ¬Ê° Á’÷ÊÃË– ‚Á‚ ‚◊Ê¡ Á◊Á‹ ◊Ÿ„UÈ° ‚È⁄UÊÃËH ¡ ∞Á„U ∑§ÕÁ„U ‚Ÿ„U ‚◊ÃÊ– ∑§Á„U„U®„U ‚ÈÁŸ„U®„U ‚◊ÈÁ¤Ê ‚øÃÊH 5H „UÙß„U®„U ⁄UÊ◊ ø⁄UŸ •ŸÈ⁄Uʪ˖ ∑§Á‹ ◊‹ ⁄UÁ„Uà ‚È◊¢ª‹ ÷ʪËH 6H Cau.: puni ba≈dau° sårada surasaritå, jugala pun∂ta manohara caritå. majjana påna påpa hara ekå, kahata sunata eka hara abibekå.1. gura pitu måtu mahesa bhavån∂, pranavau° d∂naba≈dhu dina dån∂. sevaka svåmi sakhå siya p∂ ke, hita nirupadhi saba bidhi tulas∂ ke.2. kali biloki jaga hita hara girijå, såbara ma≈tra jåla jinha sirijå. anamila åkhara aratha na jåpµu, praga¢a prabhåu mahesa pratåpµu.3. so umesa mohi para anukµulå, karihiÚ kathå muda ma≈gala mµulå. sumiri sivå siva påi pasåµu, baranau° råmacarita cita cåµu.4. bhaniti mori siva kæpå° bibhåt∂, sasi samåja mili manahu° suråt∂. je ehi kathahi saneha sametå, kahihahiÚ sunihahiÚ samujhi sacetå.5. hoihahiÚ råma carana anuråg∂, kali mala rahita suma≈gala bhåg∂.6. * There is a pun on the words ëSakharaí and Dµu¶aƒa sahitaí in the original, which are capable of a twofold interpretation ëKharaí and ëDµu¶aƒaí as proper nouns denote two of Råvaƒaís cousins, whose figure in the Araƒyak僌a of the great epic poem of Vålm∂ki and lead a military expedition against ›r∂ Råma in order to avenge themselves of the insult offered to their sister, ›µurpaƒakhå, by Lak¶maƒa, ›r∂ Råmaís younger brother. They are eventually killed by ›r∂ Råma, who proves too strong for the redoubtable demon chiefs. ëKharaí also means sharp-edged or hard and is thus contrasted with ëSukomalaí (soft). Similarly, ëDµu¶aƒaí also means a fault and thus the poet express himself to a contradiction in terms when he calls the Råmåyaƒa both ëDo¶arahitaí (faultless) and Dµu¶aƒasahitaí (full of faults). The contradiction, however, is only verbal in both cases and constitutes a figure of speech known by the name ëVirodhaí or ëVirodhåbhåsaí. † This has an indirect reference to the churning of the ocean of milk as described in the Puråƒas, by the joint labours of gods and demons at the beginning of creation, which yielded beneficent objects like nectar, the moon and the cow of plenty, on the one hand, and pernicious substances like poison and wine on the other.
- 42. 42 * ›R∫RÅMACARITAMÅNASA * Again, I bow to goddess Sarasvat∂ and the celestial river Ga∆gå, both of whom are holy and perform agreeable roles. The one (Ga∆gå) wipes away sin through immersion and draught; the other (Sarasvat∂) dispels ignorance through the recital and hearing of her glory. I adore the great Lord ›iva and His consort Goddess Bhavån∂ (Pårvat∂), my preceptors and parents, friends of the forlorn and ever given to charity, servants, masters and friends of S∂tåís Lord, and true benefactors of Tulas∂dåsa in everyway. Seeing the prevalence of the Kali age Hara and Girijå (›iva and Pårvat∂) evolved a string of spells in the tongue of savages, incoherent syllables which yield no interpretation and require no repetition, but whose efficacy is patent, revealing ›ivaís glory. That Lord of Umå (Pårvat∂), favourable as He is to me, shall make this story of mine a source of blessings and joy. Thus invoking Lord ›iva and His Consort, ›ivå (Pårvat∂), and obtaining Their favour, I relate the exploits of ›r∂ Råma with a heart full of ardour. By ›ivaís grace my composition will shed its lustre even as a night shines in conjunction with the moon and the stars. Those who will fondly and intelligently recite or hear this story with attention will develop devotion to the feet of ›r∂ Råma and, purged of the impurities of Kali, will obtain choice blessings. (1ó6) ŒÊ0󂬟„È°U ‚Êø„È°U ◊ÙÁ„U ¬⁄U ¡ı¥ „U⁄U ªıÁ⁄U ¬‚Ê©U– Ãı »È§⁄U „UÙ©U ¡Ù ∑§„U©°U ‚’ ÷Ê·Ê ÷ÁŸÁà ¬˝÷Ê©UH 15H Do.: sapanehu° såcehu° mohi para jau° hara gauri pasåu, tau phura hou jo kaheu° saba bhå¶å bhaniti prabhåu.15. If Hara and Gaur∂ (Lord ›iva and Pårvat∂) are really propitious to me, even in dream, let all that I have said in glorification of this poetry of mine, written in a popular dialect, come out true. (15) øı0󒢌©°U •flœ ¬È⁄UË •Áà ¬ÊflÁŸ– ‚⁄U¡Í ‚Á⁄U ∑§Á‹ ∑§‹È· Ÿ‚ÊflÁŸH ¬˝Ÿfl©°U ¬È⁄U Ÿ⁄U ŸÊÁ⁄U ’„UÙ⁄UË– ◊◊ÃÊ Á¡ã„U ¬⁄U ¬˝÷ÈÁ„U Ÿ ÕÙ⁄UËH 1H Á‚ÿ ®ŸŒ∑§ •ÉÊ •ÙÉÊ Ÿ‚Ê∞– ‹Ù∑§ Á’‚Ù∑§ ’ŸÊß ’‚Ê∞H ’¢Œ©°U ∑§ı‚ÀÿÊ ÁŒÁ‚ ¬˝ÊøË– ∑§Ë⁄UÁà ¡Ê‚È ‚∑§‹ ¡ª ◊ÊøËH 2H ¬˝ª≈U©U ¡„°U ⁄UÉÊȬÁà ‚Á‚ øÊM§– Á’Sfl ‚ÈπŒ π‹ ∑§◊‹ ÃÈ‚ÊM§H Œ‚⁄UÕ ⁄UÊ©U ‚Á„Uà ‚’ ⁄UÊŸË– ‚È∑Χà ‚È◊¢ª‹ ◊Í⁄UÁà ◊ÊŸËH 3H ∑§⁄U©°U ¬˝ŸÊ◊ ∑§⁄U◊ ◊Ÿ ’ÊŸË– ∑§⁄U„ÈU ∑Χ¬Ê ‚Èà ‚fl∑§ ¡ÊŸËH Á¡ã„UÁ„U Á’⁄UÁø ’«∏U ÷ÿ©U Á’œÊÃÊ– ◊Á„U◊Ê •flÁœ ⁄UÊ◊ Á¬ÃÈ ◊ÊÃÊH 4H Cau.: ba≈dau° avadha pur∂ ati påvani, sarajµu sari kali kalu¶a nasåvani. pranavau° pura nara nåri bahor∂, mamatå jinha para prabhuhi na thor∂.1. siya ni≈daka agha ogha nasåe, loka bisoka banåi basåe. ba≈dau° kausalyå disi pråc∂, k∂rati jåsu sakala jaga måc∂.2. praga¢eu jaha° raghupati sasi cårµu, bisva sukhada khala kamala tusårµu. dasaratha råu sahita saba rån∂, sukæta suma≈gala mµurati mån∂.3. karau° pranåma karama mana bån∂, karahu kæpå suta sevaka jån∂. jinhahi biraci baRa bhayau bidhåtå, mahimå avadhi råma pitu måtå.4. I reverence the exceedingly holy city of Ayodhyå (›r∂ Råmaís birth-place) and the river Sarayµu (flowing beside it), which wipes out the sins of the Kali age. Again, I bow
- 43. * BÅLA-KÅ°NœA *43 to the men and women of the city, who enjoy the affection of the Lord in no small degree. Even though they were damned as a result of the heap of sins incurred by the calumniators of S∂tå (who were instrumental in bringing about Her lifelong exile), they were lodged in a heavenly abode, having been divested of sorrow. I greet Kausalyå (the eldest queen of king Da‹aratha) whose glory stands diffused throughout the world. She is the eastern horizon whence arose the lovely moon in the shape of the Lord of Raghus, who affords delight to the entire universe and is blighting as frost to lotuses in the form of the wicked. Recognizing king Da‹aratha together with all his consorts as incarnations of merit and fair blessings, I make obeisance to them in thought, word and deed. Knowing me as a servant of your son, be gracious to me. The father and mothers of ›r∂ Råma are the very perfection of glory, by creating whom even Brahmå (the Creator) has exalted himself. (1ó4) ‚Ê0󒢌©°U •flœ ÷È•Ê‹ ‚àÿ ¬˝◊ ¡Á„U ⁄UÊ◊ ¬Œ– Á’¿ÈU⁄Uà ŒËŸŒÿÊ‹ Á¬˝ÿ ÃŸÈ ÃΟ ßfl ¬Á⁄U„U⁄U©UH 16H So.: ba≈dau° avadha bhuåla satya prema jehi råma pada, bichurata d∂nadayåla priya tanu tæna iva parihareu.16. I adore the king of Ayodhyå, who cherished such true love for the feet of ›r∂ Råma that he gave up his dear life as a mere straw the moment the Lord, who is compassionate to the poor, parted from him. (16) øı0ó¬˝Ÿfl©°U ¬Á⁄U¡Ÿ ‚Á„Uà Á’Œ„ÍU– ¡ÊÁ„U ⁄UÊ◊ ¬Œ ªÍ…∏U ‚Ÿ„ÍUH ¡Ùª ÷Ùª ◊„°U ⁄UÊπ© U ªÙ߸– ⁄UÊ◊ Á’‹Ù∑§Ã ¬˝ª≈U©U ‚Ù߸H 1H ¬˝Ÿfl©°U ¬˝Õ◊ ÷⁄Uà ∑§ ø⁄UŸÊ– ¡Ê‚È Ÿ◊ ’˝Ã ¡Êß Ÿ ’⁄UŸÊH ⁄UÊ◊ ø⁄UŸ ¬¢∑§¡ ◊Ÿ ¡Ê‚Í– ‹È’Èœ ◊œÈ¬ ßfl Ã¡ß Ÿ ¬Ê‚ÍH 2H ’¢Œ©°U ‹Á¿U◊Ÿ ¬Œ ¡‹¡ÊÃÊ– ‚ËË ‚È÷ª ÷ªÃ ‚ÈπŒÊÃÊH ⁄UÉÊȬÁà ∑§Ë⁄UÁà Á’◊‹ ¬ÃÊ∑§Ê– Œ¢«U ‚◊ÊŸ ÷ÿ©U ¡‚ ¡Ê∑§ÊH 3H ‚· ‚„Ud‚Ë‚ ¡ª ∑§Ê⁄UŸ– ¡Ù •flÃ⁄U©U ÷ÍÁ◊ ÷ÿ ≈UÊ⁄UŸH ‚ŒÊ ‚Ù ‚ÊŸÈ∑ͧ‹ ⁄U„U ◊Ù ¬⁄U– ∑Χ¬Ê®‚œÈ ‚ıÁ◊ÁòÊ ªÈŸÊ∑§⁄UH 4H Á⁄U¬È‚ÍŒŸ ¬Œ ∑§◊‹ Ÿ◊Ê◊Ë– ‚Í⁄U ‚È‚Ë‹ ÷⁄Uà •ŸÈªÊ◊ËH ◊„UÊ’Ë⁄U Á’Ÿfl©°U „UŸÈ◊ÊŸÊ– ⁄UÊ◊ ¡Ê‚È ¡‚ •Ê¬ ’πÊŸÊH 5H Cau.: pranavau° parijana sahita bidehµu, jåhi råma pada gµuRha sanehµu. joga bhoga maha° råkheu go∂, råma bilokata praga¢eu so∂.1. pranavau° prathama bharata ke caranå, jåsu nema brata jåi na baranå. råma carana pa≈kaja mana jåsµu, lubudha madhupa iva tajai na påsµu.2. ba≈dau° lachimana pada jalajåtå, s∂tala subhaga bhagata sukhadåtå. raghupati k∂rati bimala patåkå, da≈Œa samåna bhayau jasa jåkå.3. se¶a sahasras∂sa jaga kårana, jo avatareu bhµumi bhaya ¢årana. sadå so sånukµula raha mo para, kæpåsi≈dhu saumitri gunåkara.4. ripusµudana pada kamala namåm∂, sµura sus∂la bharata anugåm∂. mahåb∂ra binavau° hanumånå, råma jåsu jasa åpa bakhånå.5. I make obeisance to king Janaka, alongwith his family, who bore secret affection
- 44. 44 * ›R∫RÅMACARITAMÅNASA * for the feet of ›r∂ Råma. Even though he had veiled it under the cloak of asceticism and luxury, it broke out the moment he saw ›r∂ Råma. Of ›r∂ Råmaís brothers, I bow, first of all, to the feet of Bharata, whose self-discipline and religious austerity beggar description and whose mind thirsts for the lotus feet of ›r∂ Råma like a bee and never leaves their side. I reverence the lotus feet of Lak¶maƒaócool and charming and a source of delight to the devoteeówhose renown served as a staff for the spotless flag of ›r∂ Råmaís glory. He is no other than the thousand-headed serpent-god, ›e¶a, the cause (support) of the universe, who came down to dispel the fear of the earth. May that son of Sumitrå, an ocean of benevolence and a mine of virtues, be ever propitious to me. I adore the lotus feet of ›atrughna (lit., the slayer of his foes), who is valiant yet amiable in disposition, and a constant companion of Bharata. I supplicate Hanumån, the great hero, whose glory has been extolled by ›r∂ Råma Himself. (1ó5) ‚Ù0ó¬˝Ÿfl©U° ¬flŸ∑ȧ◊Ê⁄U π‹ ’Ÿ ¬Êfl∑§ ÇÿÊŸÉÊŸ– ¡Ê‚È NUŒÿ •ÊªÊ⁄U ’‚®„U ⁄UÊ◊ ‚⁄U øʬ œ⁄UH 17H So.: pranavau° pavanakumåra khala bana påvaka gyånaghana, jåsu hædaya ågåra basahiÚ råma sara cåpa dhara.17. I greet Hanumån, the son of the wind-god, an embodiment of wisdom, who is fire as it were for the forest of the wicked, and in the abode of whose heart resides ›r∂ Råma, equipped with a bow and arrows. (17) øı0ó∑§Á¬¬Áà ⁄UË¿U ÁŸ‚Êø⁄U ⁄UÊ¡Ê– •¢ªŒÊÁŒ ¡ ∑§Ë‚ ‚◊Ê¡ÊH ’¢Œ©°U ‚’ ∑§ ø⁄UŸ ‚È„UÊ∞– •œ◊ ‚⁄UË⁄U ⁄UÊ◊ Á¡ã„U ¬Ê∞H 1H ⁄UÉÊȬÁà ø⁄UŸ ©U¬Ê‚∑§ ¡Ã– πª ◊Ϊ ‚È⁄U Ÿ⁄U •‚È⁄U ‚◊ÃH ’¢Œ©°U ¬Œ ‚⁄UÙ¡ ‚’ ∑§⁄U– ¡ Á’ŸÈ ∑§Ê◊ ⁄UÊ◊ ∑§ ø⁄UH 2H ‚È∑§ ‚Ÿ∑§ÊÁŒ ÷ªÃ ◊ÈÁŸ ŸÊ⁄UŒ– ¡ ◊ÈÁŸ’⁄U Á’ÇÿÊŸ Á’‚Ê⁄UŒH ¬˝Ÿfl©°U ‚’Á„U œ⁄UÁŸ œÁ⁄U ‚Ë‚Ê– ∑§⁄U„ÈU ∑Χ¬Ê ¡Ÿ ¡ÊÁŸ ◊ÈŸË‚ÊH 3H ¡Ÿ∑§‚ÈÃÊ ¡ª ¡ŸÁŸ ¡ÊŸ∑§Ë– •ÁÂÿ Á¬˝ÿ ∑§L§ŸÊ ÁŸœÊŸ ∑§ËH ÃÊ∑§ ¡Èª ¬Œ ∑§◊‹ ◊ŸÊfl©°U– ¡Ê‚È ∑Χ¬Ê° ÁŸ⁄U◊‹ ◊Áà ¬Êfl©°UH 4H ¬ÈÁŸ ◊Ÿ ’øŸ ∑§◊¸ ⁄UÉÊÈŸÊÿ∑§– ø⁄UŸ ∑§◊‹ ’¢Œ©°U ‚’ ‹Êÿ∑§H ⁄UÊÁ¡flŸÿŸ œ⁄¥U œŸÈ ‚Êÿ∑§– ÷ªÃ Á’¬Áà ÷¢¡Ÿ ‚Èπ ŒÊÿ∑§H 5H Cau.: kapipati r∂cha nisåcara råjå, a≈gadådi je k∂sa samåjå. ba≈dau° saba ke carana suhåe, adhama sar∂ra råma jinha påe.1. raghupati carana upåsaka jete, khaga mæga sura nara asura samete. ba≈da~~u . pada saroja saba kere, je binu kåma råma ke cere.2. suka sanakådi bhagata muni nårada, je munibara bigyåna bisårada. pranavau° sabahi dharani dhari s∂så, karahu kæpå jana jåni mun∂så.3. janakasutå jaga janani jånak∂, atisaya priya karunå nidhåna k∂. tåke juga pada kamala manåvau°, jåsu kæpå° niramala mati påvau° .4. punimanabacanakarma raghunåyaka, carana kamala ba≈dau° saba låyaka. råjivanayana dhare° dhanu såyaka, bhagata bipati bha≈jana sukha dåyaka.5. The lord of monkeys (Sugr∂va), the chief of bears (Jåmbavån), the king of demons
- 45. * BÅLA-KÅ°NœA *45 (Vibh∂¶aƒa) and the host of monkeys beginning with A∆gada, I reverence the charming feet of all, who attained ›r∂ Råma even though born in the lowest species. As many worshippers there are of the feet of Raghupati (the Lord of Raghus), including birds, beasts, gods, human beings and demons, I adore the lotus feet of them all, who are disinterestedservants of›r∂ Råma. ›uka, Sanaka and others (viz., Sanandana, Sanåtana and Sanatkumåra), sage Nårada and all other eminent sages who are devotees of God and proficient in the spiritual lore, I make obeisance to all, placing my head on the ground; be gracious to me, O Lords of ascetics knowing me as your servant. Jånak∂, daughter of Janaka and mother of the universe and the most beloved consort of ›r∂ Råma, the Fountain of Mercy, I seek to propitiate the pair of Her lotus feet, so that by Her grace I may be blessed with a refined intellect. Again, I adore, in thought, word and deed, the lotus feet of the all-worthy Lord of Raghus, who has lotus-like eyes and wields a bow and arrows, and who relieves the distress of His devotees and affords delight to them. (1ó5) ŒÊ0óÁª⁄UÊ •⁄UÕ ¡‹ ’ËÁø ‚◊ ∑§Á„U•Ã Á÷ÛÊ Ÿ Á÷ÛÊ– ’¢Œ©° ‚ËÃÊ ⁄UÊ◊ ¬Œ Á¡ã„UÁ„U ¬⁄U◊ Á¬˝ÿ ÁπÛÊH 18H Do.: girå aratha jala b∂ci sama kahiata bhinna na bhinna, ba≈dau° s∂tå råma pada jinhahi parama priya khinna.18. I reverence the feet of S∂tå and Råma, who though stated to be different are yet identical just like a word and its meaning or like water and the waves on its surface, and to whom the afflicted are most dear. (18) øı0󒢌©°U ŸÊ◊ ⁄UÊ◊ ⁄UÉÊÈ’⁄U ∑§Ù– „UÃÈ ∑Χ‚ÊŸÈ ÷ÊŸÈ Á„U◊∑§⁄U ∑§ÙH Á’Áœ „UÁ⁄U „U⁄U◊ÿ ’Œ ¬˝ÊŸ ‚Ù– •ªÈŸ •ŸÍ¬◊ ªÈŸ ÁŸœÊŸ ‚ÙH 1H ◊„UÊ◊¢òÊ ¡Ùß ¡¬Ã ◊„‚Í– ∑§Ê‚Ë¥ ◊È∑ȧÁà „UÃÈ ©U¬Œ‚ÍH ◊Á„U◊Ê ¡Ê‚È ¡ÊŸ ªŸ⁄UÊ™§– ¬˝Õ◊ ¬ÍÁ¡•Ã ŸÊ◊ ¬˝÷Ê™§H 2H ¡ÊŸ •ÊÁŒ∑§Á’ ŸÊ◊ ¬˝Ãʬ͖ ÷ÿ©U ‚Èh ∑§Á⁄U ©U‹≈UÊ ¡Ê¬ÍH ‚„U‚ ŸÊ◊ ‚◊ ‚ÈÁŸ Á‚fl ’ÊŸË– ¡Á¬ ¡ßZ Á¬ÿ ‚¢ª ÷flÊŸËH 3H „U⁄U· „UÃÈ „UÁ⁄U „U⁄U „UË ∑§Ù– Á∑§ÿ ÷Í·Ÿ ÁÃÿ ÷Í·Ÿ ÃË ∑§ÙH ŸÊ◊ ¬˝÷Ê©U ¡ÊŸ Á‚fl ŸË∑§Ù– ∑§Ê‹∑ͧ≈U »§‹È ŒËã„U •◊Ë ∑§ÙH 4H Cau.: ba≈da~~u . nåma råma raghubara ko, hetu kæsånu bhånu himakara ko. bidhi hari haramaya beda pråna so, aguna anµupama guna nidhåna so.1. mahåma≈tra joi japata mahesµu, kås∂° mukuti hetu upadesµu. mahimå jåsu jåna ganaråµu, prathama pµujiata nåma prabhåµu.2. jåna ådikabi nåma pratåpµu, bhayau suddha kari ula¢å jåpµu. sahasa nåma sama suni siva bån∂, japi je∂° piya sa≈ga bhavån∂.3. hara¶e hetu heri hara h∂ ko, kiya bhµu¶ana tiya bhµu¶ana t∂ ko. nåma prabhåu jåna siva n∂ko, kålakµu¢a phalu d∂nha am∂ ko.4. I greet the name ëRåmaí of the chief of Raghus,* which is composed of * This distinguishes the Name from the two other names bearing the same sound but denoting two other personalities, viz., Para‹uråma and Balaråma (the elder brother of ›r∂ K涃a).
- 46. 46 * ›R∫RÅMACARITAMÅNASA * seed-letters* representing the fire-god, the sun-god and the moon-god (viz., Ra, Å and Ma respectively). It is the same as Brahmå (the creative aspect of God), Vi¶ƒu (His preservative aspect) and ›iva (His disintegrating aspect), and the vital breath of the Vedas; It is attributeless, peerless and a mine of virtues. It is the great spell which Lord Mahe‹vara mutters and which, when imparted by Him at Kå‹∂ (the modern Våråƒas∂) leads to emancipation†. Its glory is known to Lord Gaƒe‹a, who is worshipped before all others as a glary of the Name‡. The oldest poet (Vålm∂ki) is acquainted with the glory of the Name, inasmuch as he attained to purity by repeating It in the reverse order§. Hearing the verdict of Lord ›iva that the name is as good as a thousand other names of God, Goddess Bhavån∂ (Pårvat∂) dined with Her consort after uttering It only once#. Noticing such partiality of Her heart for the Name, Hara (Lord ›iva) made that lady, who was the ornament of Her sex, the ornament of His own person (i.e., made Her a part of His own being by assigning to Her the left half of His body). ›iva knows full well the power of the Name, due to which deadly poison served the purpose of nectar to Him. (1ó4) ŒÊ0ó ’⁄U·Ê Á⁄UÃÈ ⁄UÉÊȬÁà ÷ªÁà ÃÈ‹‚Ë ‚ÊÁ‹ ‚Ȍʂ– ⁄UÊ◊ ŸÊ◊ ’⁄U ’⁄UŸ ¡Èª ‚ÊflŸ ÷ÊŒfl ◊Ê‚H 19H Do.: bara¶å ritu raghupati bhagati tulas∂ såli sudåsa, råma nåma bara barana juga såvana bhådava måsa.19. Devotion to the Lord of Raghus is, as it were, the rainy season and the noble devotees, says Tulas∂dåsa, represent the paddy crop; while the two charming syllables of the name ëRåm aí stand for the two months of ›råvaƒa and Bhådrapada (corresponding roughly to July and August). (19) * Each letter-sound of the Sa≈skæta Alphabet represents one or more gods of the Hindu pantheon and the Tantras claim that these letters (which are technically known by the name of B∂ja-Mantras or seed-letters), if joined with other spells sacred to that particular deity and repeated with due ceremony a fixed number of times possess the efficacy of revealing the deity in person before the worshipper and propitiating him or her. † The scriptures maintain that Lord ›iva, the deity presiding over the holy city of Kå‹∂, whispers into the right ear of every creature, dying within its boundaries, the name ëRåmaí and thereby brings emancipation to the dying soul. ‡ We read in the Puråƒas how there was a scramble for precedence among the gods, each of whom claimed the first position for himself. They approached Brahmå for a ruling. He told them that they should race round the world and that whoever finished the round quickest of all would be accounted the highest. Gaƒe‹a, who rode on no better animal than a rat, naturally lagged behind. He met on the way the celestial sage Nårada, who advised him to scratch the word ëRåmaí on the ground and pace round It, as the word comprised in Itself the entire creation. Gaƒe‹a did accordingly and was naturally the first to finish the round of the universe. Brahmå appreciated this act of Gaƒe‹a and conceded his title to precedence over all the other gods. Since then Gaƒe‹a has uninterruptedly enjoyed the right of being worshipped first of all. § Vålm∂ki was a highway robber in his earlier life and was known by the name of Ratnåkara.Seven seers, who once fell a victim to his depredation, awakened him to the reprehensible nature of his conduct and instructed him in the holy name of Råma. Completely immersed in sin he was, however, unable to utter the word. The seers, therefore, asked him to repeat the name in the reverse order. In this way he was eventually able to utter the name correctly and in course of time became so fond of repeating It that he ultimately turned out to be a pious sage and seer and related the story of ›r∂ Råma in fine verse even before His advent. # We are told in the Padmapuråƒa how Bhagavån ›a∆kara once invited His consort to join Him in His dinner. Goddess Pårvat∂, however, declind on the ground that She had not yet recited the Vi¶ƒu-Sahasranåma, which She must before Her breakfast. Bhagavån ›a∆kara asked Her to repeat the name of Råma instead, as a single utterance of the Name was as good as reciting a thousand other names of the Lord. Pårvat∂ did accordingly and forthwith joined Her lord in dinner.
- 47. * BÅLA-KÅ°NœA *47 øı0ó•Êπ⁄U ◊œÈ⁄U ◊ŸÙ„U⁄U ŒÙ™§– ’⁄UŸ Á’‹ÙøŸ ¡Ÿ Á¡ÿ ¡Ù™§H ‚ÈÁ◊⁄Uà ‚È‹÷ ‚ÈπŒ ‚’ ∑§Ê„ÍU– ‹Ù∑§ ‹Ê„ÈU ¬⁄U‹Ù∑§ ÁŸ’Ê„ÍUH 1H ∑§„Uà ‚ÈŸÃ ‚ÈÁ◊⁄Uà ‚ÈÁ∆U ŸË∑§– ⁄UÊ◊ ‹πŸ ‚◊ Á¬˝ÿ ÃÈ‹‚Ë ∑§H ’⁄UŸÃ ’⁄UŸ ¬˝ËÁà Á’‹ªÊÃË– ’˝rÊÔ ¡Ëfl ‚◊ ‚„U¡ ‚°ÉÊÊÃËH 2H Ÿ⁄U ŸÊ⁄UÊÿŸ ‚Á⁄U‚ ‚È÷˝ÊÃÊ– ¡ª ¬Ê‹∑§ Á’‚Á· ¡Ÿ òÊÊÃÊH ÷ªÁà ‚ÈÁÃÿ ∑§‹ ∑§⁄UŸ Á’÷Í·Ÿ– ¡ª Á„Uà „UÃÈ Á’◊‹ Á’œÈ ¬Í·ŸH 3H SflÊŒ ÃÙ· ‚◊ ‚ȪÁà ‚ÈœÊ ∑§– ∑§◊∆U ‚· ‚◊ œ⁄U ’‚ÈœÊ ∑§H ¡Ÿ ◊Ÿ ◊¢¡È ∑¢§¡ ◊œÈ∑§⁄U ‚– ¡Ë„U ¡‚Ù◊Áà „UÁ⁄U „U‹œ⁄U ‚H 4H Cau.: åkhara madhura manohara doµu, barana bilocana jana jiya joµu. sumirata sulabha sukhada saba kåhµu, loka låhu paraloka nibåhµu.1. kahata sunata sumirata su¢hi n∂ke, råma lakhana sama priya tulas∂ ke. baranata barana pr∂ti bilagåt∂, brahma j∂va sama sahaja sa°ghåt∂.2. nara nåråyana sarisa subhråtå, jaga pålaka bise¶i jana tråtå. bhagati sutiya kala karana bibhµu¶ana, jaga hita hetu bimala bidhu pµu¶ana.3. svåda to¶a sama sugati sudhå ke, kama¢ha se¶a sama dhara basudhå ke. jana mana ma≈ju ka≈ja madhukara se, j∂ha jasomati hari haladhara se.4. Both the letter-sounds are sweet and attractive; they are the two eyes, as it were, of the Alphabet and the very life of the devotee. Easy to remember and delightful to one and all, they bring gain here and provide sustenance hereafter. They are most delightful to utter, hear and remember and are dear as Råma and Lak¶maƒa to Tulas∂dåsa. When treated separately, the two letters lose their harmony (i.e., are differently pronounced, bear diverse meaning in the form of seed-letters and as such yield different results); whereas they are naturally allied even as Brahma (the Cosmic Spirit) and J∂va (the individual soul) Good brothers like the divine sages Nara and Nåråyaƒa, they are sustainers of the universe and redeemers of the devotee in particular. They are beautiful ornaments for the ears of the fair damsel in the form of Bhakti (Devotion) and stand as the spotless sun and moon for the good of the world.They are like the taste and the gratifying quality of nectar in the form of emancipation, and are supporters of the globe like the divine Tortoise* and the serpent-god ›e¶a. Again, they are like bees for the beautiful lotus in the shape of the devoteeís mind and are the very like of Hari (›r∂ K涃a) and Haladhara (Balaråma, who wielded a plough as a weapon) for Ya‹odå (Their foster- mother, the wife of Nanda) in the shape of the tongue. (1ó4) ŒÊ0ó∞∑ȧ ¿UòÊÈ ∞∑ȧ ◊È∑ȧ≈U◊ÁŸ ‚’ ’⁄UŸÁŸ ¬⁄U ¡Ù©U– ÃÈ‹‚Ë ⁄UÉÊÈ’⁄U ŸÊ◊ ∑§ ’⁄UŸ Á’⁄UÊ¡Ã ŒÙ©UH 20H Do.: eku chatru eku muku¢amani saba baranani para jou, tulas∂ raghubara nåma ke barana biråjata dou.20. Lo! the two letters ( ⁄U and ◊) forming part of the name of Raghuvara (the Chief of the Raghu) crown all the letters of the Alphabet, the one spreading like an umbrella and the other resting as a crest-jewel, O Tulas∂dåsa.† (20) * We are told in the Bhågavata and other Puråƒas how God Vi¶ƒu assumed the form of a gigantic tortoise in order to support Mount Mandara and prevent it from sinking while it was being rotated by gods and demons in their attempt to churn the ocean of milk and obtain nectar out of it. † The letter “⁄U” of the Sa≈skæta alphabet, when immediately preceding another consonant or the
- 48. 48 * ›R∫RÅMACARITAMÅNASA * øı0ó‚◊ȤÊà ‚Á⁄U‚ ŸÊ◊ •L§ ŸÊ◊Ë– ¬˝ËÁà ¬⁄U‚¬⁄U ¬˝÷È •ŸÈªÊ◊ËH ŸÊ◊ M§¬ ŒÈß ß¸‚ ©U¬ÊœË– •∑§Õ •ŸÊÁŒ ‚È‚Ê◊ÈÁ¤Ê ‚ÊœËH 1H ∑§Ù ’«∏U ¿UÙ≈U ∑§„Uà •¬⁄Uʜ͖ ‚ÈÁŸ ªÈŸ ÷ŒÈ ‚◊ÈÁ¤Ê„U®„U ‚ÊœÍH ŒÁπ•®„U M§¬ ŸÊ◊ •ÊœËŸÊ– M§¬ ÇÿÊŸ Ÿ®„U ŸÊ◊ Á’„UËŸÊH 2H M§¬ Á’‚· ŸÊ◊ Á’ŸÈ ¡ÊŸ¥– ∑§⁄UË ªÃ Ÿ ¬⁄U®„U ¬Á„UøÊŸ¢H ‚ÈÁ◊Á⁄U• ŸÊ◊ M§¬ Á’ŸÈ Œπ¥– •Êflà NUŒÿ° ‚Ÿ„U Á’‚·¥H 3H ŸÊ◊ M§¬ ªÁà •∑§Õ ∑§„UÊŸË– ‚◊ȤÊà ‚ÈπŒ Ÿ ¬⁄UÁà ’πÊŸËH •ªÈŸ ‚ªÈŸ Á’ø ŸÊ◊ ‚È‚ÊπË– ©U÷ÿ ¬˝’Ùœ∑§ øÃÈ⁄U ŒÈ÷Ê·ËH 4H Cau.: samujhata sarisa nåma aru nåm∂, pr∂ti parasapara prabhu anugåm∂. nåma rµupa dui ∂sa upådh∂, akatha anådi susåmujhi sådh∂.1. ko baRa cho¢a kahata aparådhµu, suni guna bhedu samujhihahiÚ sådhµu. dekhiahiÚ rµupa nåma ådh∂nå, rµupa gyåna nahiÚ nåma bih∂na.2. rµupa bise¶a nåma binu jåne°, karatala gata na parahiÚ pahicåne°. sumiria nåma rµupa binu dekhe°, åvata hædaya° saneha bise¶e°.3. nåma rµupa gati akatha kahån∂, samujhata sukhada na parati bakhån∂. aguna saguna bica nåma susåkh∂, ubhaya prabodhaka catura dubhå¶∂.4. The name and the object named, though similar in significance, are allied as master and servant one to the other. (That is to say, even though there is complete identity between God and His name, the former closely follows the latter even as a servant follows his master. The Lord appears in person at the very mention of His Name). Name and form are the two attributes of God; both of them are ineffable and beginningless and can be rightly understood only by means of good intelligence. It is presumptuous on oneís part to declare as to which is superior or inferior. Hearing the distinctive merits of both, pious souls will judge for themselves. Forms are found to be subordinate to the name; without the name you cannot come to the knowledge of a form. Typical forms cannot be identified, even if they be in your hand, without knowing their name. And if the name is remembered even without seeing the form, the latter flashes on the mind with a special liking for it. The mystery of name and form is a tale which cannot be told; though delightful to comprehend, it cannot be described in words. Between the unqualified Absolute and qualified Divinity, the Name is a good intermediary; it is a clever interpreter revealing the truth of both. (1ó4) ŒÊ0ó⁄UÊ◊ ŸÊ◊ ◊ÁŸŒË¬ œL§ ¡Ë„U Œ„U⁄UË¥ mÊ⁄U– ÃÈ‹‚Ë ÷ËÃ⁄U ’Ê„U⁄U„È°U ¡ı¥ øÊ„UÁ‚ ©UÁ¡•Ê⁄UH 21H Do.: råma nåma manid∂pa dharu j∂ha dehar∂° dvåra, tulas∂ bh∂tara båherahu° jau° cåhasi ujiåra.21. Instal the luminous gem in the shape of the divine name ëRåmaí on the threshold vowel “´§” is placed above that letter in the shape of a curved line (e.g. in “∑¸§” and “´¸§”); while the nasal consonant “◊˜Ô” when preceded by any other letter, is changed into a dot (technically known by the name of ëAnusvåraí) when placed on the top of that letter (e.g., in “„¢U”). The curved line standing forthe letter “⁄˜UÔ” has been poetically compared in the above Dohå to an umbrella and the dot substituted for “◊˜Ô” likened to a crest-jewel, both of which enjoy an exalted position and are emblems of the royal state. In this way they are recognized as superior to all other letters of the Alphabet.
- 49. * BÅLA-KÅ°NœA *49 of the tongue at the doorway of your mouth, if you will have light both inside and outside, O Tulas∂dåsa. (21) øı0óŸÊ◊ ¡Ë„°U ¡Á¬ ¡Êª®„U ¡ÙªË– Á’⁄UÁà Á’⁄¢UÁø ¬˝¬¢ø Á’ÿÙªËH ’˝rÊÔ‚ÈπÁ„U •ŸÈ÷fl®„U •ŸÍ¬Ê– •∑§Õ •ŸÊ◊ÿ ŸÊ◊ Ÿ M§¬ÊH 1H ¡ÊŸÊ ø„U®„U ªÍ…∏U ªÁà ¡™§– ŸÊ◊ ¡Ë„U° ¡Á¬ ¡ÊŸ®„U Ù§H ‚Êœ∑§ ŸÊ◊ ¡¬®„U ‹ÿ ‹Ê∞°– „UÙ®„U Á‚h •ÁŸ◊ÊÁŒ∑§ ¬Ê∞°H 2H ¡¬®„U ŸÊ◊È ¡Ÿ •Ê⁄Uà ÷Ê⁄UË– Á◊≈U®„U ∑ȧ‚¢∑§≈U „UÙ®„U ‚ÈπÊ⁄UËH ⁄UÊ◊ ÷ªÃ ¡ª øÊÁ⁄U ¬˝∑§Ê⁄UÊ– ‚È∑ΧÃË øÊÁ⁄U©U •ŸÉÊ ©UŒÊ⁄UÊH 3H ø„ÍU øÃÈ⁄U ∑§„È°U ŸÊ◊ •œÊ⁄UÊ– ÇÿÊŸË ¬˝÷ÈÁ„U Á’‚Á· Á¬•Ê⁄UÊH ø„È°U ¡Èª ø„È°U üÊÈÁà ŸÊ◊ ¬˝÷Ê™§– ∑§Á‹ Á’‚Á· Ÿ®„U •ÊŸ ©U¬Ê™§H 4H Cau.: nåma j∂ha° japi jågahiÚ jog∂, birati bira≈ci prapa≈ca biyog∂. brahmasukhahi anubhavahiÚ anµupå, akatha anåmaya nåma na rµupå.1. jånå cahahiÚ gµuRha gati jeµu, nåma j∂ha° japi jånahiÚ teµu. sådhaka nåma japahiÚ laya låe°, hohiÚ siddha animådika påe°.2. japahiÚ namu jana årata bhår∂, mi¢ahiÚ kusa≈ka¢a hohiÚ sukhår∂. råma bhagata jaga cåri prakårå, sukæt∂ cåriu anagha udårå.3. cahµu catura kahu° nåma adhårå, gyån∂ prabhuhi bise¶i piårå. cahu° juga cahu° ‹ruti nåma prabhåµu, kali bise¶i nahiÚ åna upåµu.4. Yog∂s (mystics) who are full of dispassion and are wholly detached from Godís creation keep awake (in the daylight of wisdom) muttering the Name with their tongue, and enjoy the felicity of Brahma (the Absolute), which is incomparable, unspeakable, unmixed with sorrow and devoid of name and form. Even those (seekers of Truth) who aspire to know the mysterious ways of Providence are able to comprehend them by muttering the Name. Strivers (hankering after worldly achievements) repeat the Name, absorbed in contemplation, and become accomplished, acquiring superhuman powers such as that of becoming infinitely small in size.* If devotees in distress mutter the Name, their worst calamities of the gravest type disappear and they become happy. In this world there are four kinds of devotees† of ›r∂ Råma; all the four of them are virtuous, sinless and noble. All the four, clever as they are, rely upon the Name. Of these the enlightened devotee is specially dear to the Lord. The glory of the Name is supreme in all the four Yugas and all the four Vedas, particularly in the Kali age, in which there is no other means of salvation. (1ó4) ŒÊ0ó‚∑§‹ ∑§Ê◊ŸÊ „UËŸ ¡ ⁄UÊ◊ ÷ªÁà ⁄U‚ ‹ËŸ– ŸÊ◊ ‚Ȭ˝◊ Á¬ÿÍ· OÔUŒ ÁÃã„U„È°U Á∑§∞ ◊Ÿ ◊ËŸH 22H * Works on Yoga enumerate the following eight kinds of miraculous powers acquired by Yog∂s:ó (i) Aƒimå (the faculty of reducing oneís body to the size of an atom), (ii) Mahimå (the power of expand- ing oneís body to an infinitely large size), (iii) Garimå (the power of becoming infinitely heavy), (iv) Laghimå (the power of becoming infinitely light in body), (v) Pråpti (unrestricted access to all places), (vi) Pråkåmya (realizing whatever one desires), (vii) ∫‹itva (absolute lordship) and (viii) Va‹itva (subjugating all). † ›r∂mad bhagavadg∂tå mentions four kinds of devotees, viz., (i) Årta (the afflicted), (ii) Jij¤åsu (the seeker of Truth), (iii) Arthårth∂ (the seeker of worldly riches) and (iv) J¤ån∂ (the enlightened), and speaks of them all as virtuous and benevolent. Of course, the enlightened devotee, it is pointed out, is the most beloved of the Lord and constitutes His very self (vide VII 16ó18).
- 50. 50 * ›R∫RÅMACARITAMÅNASA * Do.: sakala kåmanå h∂na je råma bhagati rasa l∂na, nåma suprema piyµu¶a hrada tinhahu° kie mana m∂na.22. Even those who are free from all desires and absorbed in the joy of devotion to ›r∂ Råma have thrown their heart as fish into the nectarine lake of supreme affection for the Name. (22) øı0ó•ªÈŸ ‚ªÈŸ ŒÈß ’˝rÊÔ ‚M§¬Ê– •∑§Õ •ªÊœ •ŸÊÁŒ •ŸÍ¬ÊH ◊Ê¢⁄¥U ◊à ’«∏U ŸÊ◊È ŒÈ„ÍU Ã¥– Á∑§∞ ¡®„U ¡Èª ÁŸ¡ ’‚ ÁŸ¡ ’ÍÃ¥H 1H ¬˝ıÁ…∏U ‚È¡Ÿ ¡ÁŸ ¡ÊŸ®„U ¡Ÿ ∑§Ë– ∑§„U©°U ¬˝ÃËÁà ¬˝ËÁà L§Áø ◊Ÿ ∑§ËH ∞∑ȧ ŒÊL§ªÃ ŒÁπ• ∞∑ͧ– ¬Êfl∑§ ‚◊ ¡Èª ’˝rÊÔ Á’’∑ͧH 2H ©U÷ÿ •ª◊ ¡Èª ‚Ȫ◊ ŸÊ◊ Ã¥– ∑§„U©°U ŸÊ◊È ’«∏U ’˝rÊÔ ⁄UÊ◊ Ã¥H éÿʬ∑ȧ ∞∑ȧ ’˝rÊÔ •Á’ŸÊ‚Ë– ‚à øß ÉÊŸ •ÊŸ°Œ ⁄UÊ‚ËH 3H •‚ ¬˝÷È NUŒÿ° •¿Uà •Á’∑§Ê⁄UË– ‚∑§‹ ¡Ëfl ¡ª ŒËŸ ŒÈπÊ⁄UËH ŸÊ◊ ÁŸM§¬Ÿ ŸÊ◊ ¡ÃŸ Ã¥– ‚Ù©U ¬˝ª≈Uà Á¡Á◊ ◊Ù‹ ⁄Uß Ã¥H 4H Cau.: aguna saguna dui brahma sarµupå, akatha agådha anådi anµupå. more° mata baRa nåmu duhµu te°, kie jehiÚ juga nija basa nija bµute°.1. prauRhi sujana jani jånahiÚ jana k∂, kahau° prat∂ti pr∂ti ruci mana k∂. eku dårugata dekhia ekµu, påvaka sama juga brahma bibekµu.2. ubhaya agama juga sugama nåma te°, kaheu° nåmu baRa brahma råma te°. byåpaku eku brahma abinås∂, sata cetana ghana åna°da rås∂.3. asa prabhu hædaya° achata abikår∂, sakala j∂va jaga d∂na dukhår∂. nåma nirµupana nåma jatana te°, sou praga¢ata jimi mola ratana te°.4. There are two aspects of Godóthe one unqualified and the other qualified. Both these aspects are unspeakable, unfathomable, without beginning and without parallel. To my mind, greater than both is the Name, that has established Its rule over both by Its might. Friends should not take this as a bold assertion on the part of this servant; I record my mindís own conviction, love and liking. The two aspects of Brahma (God) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible. Though both are inaccessible by themselves, they are easily attainable through the Name; therefore I have called the Name greater than Brahma and ›r∂ Råma both. Brahma (God) is one, all-pervading and imperishable; He is all truth, consciousness and a compact mass of joy. Even though such immutable Lord is present in every heart, all beings in this world are nonetheless miserable and unhappy. Through the practice of the Name preceded by Its true appraisement, however, the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge. (1ó4) ŒÊ0óÁŸ⁄UªÈŸ Ã¥ ∞Á„U ÷Ê°Áà ’«∏U ŸÊ◊ ¬˝÷Ê©U •¬Ê⁄U– ∑§„U©°U ŸÊ◊È ’«∏U ⁄UÊ◊ Ã¥ ÁŸ¡ Á’øÊ⁄U •ŸÈ‚Ê⁄UH 23H Do.: niraguna te° ehi bhå°ti baRa nåma prabhåu apåra, kahau° nåmu baRa råma te° nija bicåra anusåra.23.
- 51. * BÅLA-KÅ°NœA *51 The glory of the Name is thus infinitely greater than that of the Absolute; I shall show below how in my judgment the Name is superior even to ›r∂ Råma. (23) øı0ó⁄UÊ◊ ÷ªÃ Á„Uà Ÿ⁄U ÃŸÈ œÊ⁄UË– ‚Á„U ‚¢∑§≈U Á∑§∞ ‚ÊœÈ ‚ÈπÊ⁄UËH ŸÊ◊È ‚¬˝◊ ¡¬Ã •ŸÿÊ‚Ê– ÷ªÃ „UÙ®„U ◊ÈŒ ◊¢ª‹ ’Ê‚ÊH 1H ⁄UÊ◊ ∞∑§ Ãʬ‚ ÁÃÿ ÃÊ⁄UË– ŸÊ◊ ∑§ÙÁ≈U π‹ ∑ȧ◊Áà ‚ÈœÊ⁄UËH Á⁄UÁ· Á„Uà ⁄UÊ◊ ‚È∑§ÃÈ‚ÈÃÊ ∑§Ë– ‚Á„Uà ‚Ÿ ‚Èà ∑§ËÁã„U Á’’Ê∑§ËH 2H ‚Á„Uà ŒÙ· ŒÈπ ŒÊ‚ ŒÈ⁄UÊ‚Ê– Œ‹ß ŸÊ◊È Á¡Á◊ ⁄UÁ’ ÁŸÁ‚ ŸÊ‚ÊH ÷¢¡©U ⁄UÊ◊ •Ê¬È ÷Ôfl øʬ͖ ÷fl ÷ÿ ÷¢¡Ÿ ŸÊ◊ ¬˝ÃʬÍH 3H Œ¢«U∑§ ’ŸÈ ¬˝÷È ∑§Ëã„U ‚È„UÊflŸ– ¡Ÿ ◊Ÿ •Á◊à ŸÊ◊ Á∑§∞ ¬ÊflŸH ÁŸÁ‚ø⁄U ÁŸ∑§⁄U Œ‹ ⁄UÉÊÈŸ¢ŒŸ– ŸÊ◊È ‚∑§‹ ∑§Á‹ ∑§‹È· ÁŸ∑¢§ŒŸH 4H Cau.: råma bhagata hita nara tanu dhår∂, sahi sa≈ka¢a kie sådhu sukhår∂. nåmu saprema japata anayåså, bhagata hohiÚ muda ma≈gala båså.1. råma eka tåpasa tiya tår∂, nåma ko¢i khala kumati sudhår∂. ri¶i hita råma suketusutå k∂, sahita sena suta k∂nhi bibåk∂.2. sahita do¶a dukha dåsa duråså, dalai nåmu jimi rabi nisi nåså. bha≈jeu råma åpu bhava cåpµu, bhava bhaya bha≈jana nåma pratåpµu.3. da≈Œaka banu prabhu k∂nha suhåvana, jana mana amita nåma kie påvana. nisicara nikara dale raghuna≈dana, nåmu sakala kali kalu¶a nika≈dana.4. For the sake of His devotees ›r∂ Råma assumed the form of a human being and, suffering calamities Himself, brought relief to the pious. By fondly repeating His Name, on the other hand, devotees easily become abodes of joy and blessings. ›r∂ Råma Himself redeemed a single woman (Ahalyå),1 the wife of an ascetic; while His Name corrected the error of crores of wicked souls. For the sake of the sage (Vi‹våmitra) ›r∂ Råma wrought the destruction of Suketuís daughter2 (TåŒakå) with her army and son (Subåhu); while His Name puts an end to the devoteeís vain hopes alongwith his errors and sorrows even as the sun terminates night. In His own person ›r∂ Råma broke the bow of ›iva3 , while the very glory of His Name dispels the fear of rebirth4 . The Lord restored the charm of the DaƒŒaka forest5 alone, while His Name purified the mind of countless devotees .The Delighter of Raghus (›r∂ Råma) crushed only a host of demons, while His Name uproots all the impurities of the Kali age. (1ó4) ŒÊ0ó‚’⁄UË ªËœ ‚È‚fl∑§ÁŸ ‚ȪÁà ŒËÁã„U ⁄UÉÊÈŸÊÕ– ŸÊ◊ ©UœÊ⁄U •Á◊Ã π‹ ’Œ Á’ÁŒÃ ªÈŸ ªÊÕH 24H 1. See Bålak僌a (209. 6 to 211) 2. Ibid., 203. 3 and 209. 3. 3. Ibid., 260. 4. 4. Here there is a pun on the word ëBhavaí which has been used as a synonym of Lord ›iva in the first instance and again in the sense of rebirth. The comparison has been drawn between ›r∂ Råma Himself, on the one hand, and the glory of His Name (not the Name Itself) on the other. The latter, it is pointed out, excels the former in that while ›r∂ Råma broke a concrete object like the bow, the glory of His Name dispels an abstract thing like the fear of rebirth. 5. The forest of DaƒŒaka had been rendered unfit for life in any form whatsoever under a curse from the sage ›ukråcårya. The divine presence of ›r∂ Råma, however, removed the curse and restored the forest to its original charm.
- 52. 52 * ›R∫RÅMACARITAMÅNASA * Do.: sabar∂ g∂dha susevakani sugati d∂nhi raghunåtha, nåma udhåre amita khala beda bidita guna gåtha.24. The Lord of Raghus conferred immortality only on faithful servants like ›abar∂ (the celebrated Bh∂la woman) and the vulture (Ja¢åyu)*, while His Name has delivered innumerable wretches; the tale of Its virtues is well-known in the Vedas. (24) øı0ó⁄UÊ◊ ‚È∑¢§∆ U Á’÷Ë·Ÿ ŒÙ™§– ⁄UÊπ ‚⁄UŸ ¡ÊŸ ‚’È ∑§Ù™§H ŸÊ◊ ª⁄UË’ •Ÿ∑§ ŸflÊ¡– ‹Ù∑§ ’Œ ’⁄U Á’Á⁄UŒ Á’⁄UÊ¡H 1H ⁄UÊ◊ ÷Ê‹È ∑§Á¬ ∑§≈U∑ȧ ’≈UÙ⁄UÊ– ‚ÃÈ „UÃÈ üÊ◊È ∑§Ëã„U Ÿ ÕÙ⁄UÊH ŸÊ◊È ‹Ã ÷fl®‚œÈ ‚ÈπÊ„UË¥– ∑§⁄U„UÈ Á’øÊL§ ‚È¡Ÿ ◊Ÿ ◊Ê„UË¥H 2H ⁄UÊ◊ ‚∑ȧ‹ ⁄UŸ ⁄UÊflŸÈ ◊Ê⁄UÊ– ‚Ëÿ ‚Á„Uà ÁŸ¡ ¬È⁄U ¬ªÈ œÊ⁄UÊH ⁄UÊ¡Ê ⁄UÊ◊È •flœ ⁄U¡œÊŸË– ªÊflà ªÈŸ ‚È⁄U ◊ÈÁŸ ’⁄U ’ÊŸËH 3H ‚fl∑§ ‚ÈÁ◊⁄Uà ŸÊ◊È ‚¬˝ËÃË– Á’ŸÈ üÊ◊ ¬˝’‹ ◊Ù„U Œ‹È ¡ËÃËH Á»§⁄Uà ‚Ÿ„°U ◊ªŸ ‚È𠕬Ÿ¢– ŸÊ◊ ¬˝‚ÊŒ ‚Ùø Ÿ®„U ‚¬Ÿ¥H 4H Cau.: råma suka≈¢ha bibh∂¶ana doµu, råkhe sarana jåna sabu koµu. nåma gar∂ba aneka nevåje, loka beda bara birida biråje.1. råma bhålu kapi ka¢aku ba¢orå, setu hetu ‹ramu k∂nha na thorå. nåmu leta bhavasi≈dhu sukhåh∂°, karahu bicåru sujana mana måh∂°.2. råma sakula rana råvanu mårå, s∂ya sahita nija pura pagu dhårå. råjå råmu avadha rajadhån∂, gåvata guna sura muni bara bån∂.3. sevaka sumirata nåmu sapr∂t∂, binu ‹rama prabala moha dalu j∂t∂. phirata saneha° magana sukha apane°, nåma prasåda soca nahiÚ sapane°.4. As is well-known to all, ›r∂ Råma extended His protection to two devotees only, viz., Sugr∂va and Vibh∂¶aƒa; His Name, on the other hand, has showered Its grace on numerous humble souls. This superb glory of the Name shines forth in the world as well as in the Vedas. ›r∂ Råma collected an army of bears and monkeys and took no little pains over the construction of a bridge (to connect the mainland with the island of La∆kå). Through the repetition of His Name, however, the ocean of mundane existence itself gets dried up: let the wise bear this in mind. ›r∂ Råma killed in battle Råvaƒa with all his family and returned to His own city with S∂tå. He was then crowned king in the capital of Ayodhyå, while gods and sages sang His glories in choicest phrases. His servants are, however, able to conquer the formidable army of error by fondly remembering His Name and, absorbed in devotion, move about in joy which is peculiarly their own; by the grace of the Name they know not sorrow even in dream. (1ó4) ŒÊ0ó’˝rÊÔ ⁄UÊ◊ Ã¥ ŸÊ◊È ’«∏U ’⁄U ŒÊÿ∑§ ’⁄U ŒÊÁŸ– ⁄UÊ◊øÁ⁄Uà ‚à ∑§ÙÁ≈U ◊„U° Á‹ÿ ◊„U‚ Á¡ÿ° ¡ÊÁŸH 25H Do.: brahma råma te° nåmu baRa bara dåyaka bara dåni, råmacarita sata ko¢i maha° liya mahesa jiya° jåni.25. The Name is thus greater than Brahma and ›r∂ Råma both and confers blessings * For the accounts of ›abar∂ and Ja¢åyu see Araƒyak僌a 33.3 to 36 and 28.4 to 32 respectively.
- 53. * BÅLA-KÅ°NœA *53 even on the bestowers of boons. Knowing this in His heart, the great Lord ›iva chose this word (Råma) for Himself out of ›r∂ Råmaís story comprising 100 crore verses.* (25) [PAUSE I FOR A THIRTY-DAY RECITATION] øı0óŸÊ◊ ¬˝‚ÊŒ ‚¢÷È •Á’ŸÊ‚Ë– ‚Ê¡È •◊¢ª‹ ◊¢ª‹ ⁄UÊ‚ËH ‚È∑§ ‚Ÿ∑§ÊÁŒ Á‚h ◊ÈÁŸ ¡ÙªË– ŸÊ◊ ¬˝‚ÊŒ ’˝rÊÔ‚Èπ ÷ÙªËH 1H ŸÊ⁄UŒ ¡ÊŸ©U ŸÊ◊ ¬˝Ãʬ͖ ¡ª Á¬˝ÿ „UÁ⁄U „UÁ⁄U „U⁄U Á¬˝ÿ •Ê¬ÍH ŸÊ◊È ¡¬Ã ¬˝÷È ∑§Ëã„U ¬˝‚ʌ͖ ÷ªÃ Á‚⁄UÙ◊ÁŸ ÷ ¬˝„U‹ÊŒÍH 2H œ˝Èfl° ‚ª‹ÊÁŸ ¡¬©U „UÁ⁄U ŸÊ™°§– ¬Êÿ©U •ø‹ •ŸÍ¬◊ ∆UÊ™°§H ‚ÈÁ◊Á⁄U ¬flŸ‚Èà ¬ÊflŸ ŸÊ◊Í– •¬Ÿ ’‚ ∑§Á⁄U ⁄UÊπ ⁄UÊ◊ÍH 3H •¬ÃÈ •¡ÊÁ◊‹È ª¡È ªÁŸ∑§Ê™§– ÷∞ ◊È∑ȧà „UÁ⁄U ŸÊ◊ ¬˝÷Ê™§H ∑§„ı¥ ∑§„UÊ° ‹Áª ŸÊ◊ ’«∏UÊ߸– ⁄UÊ◊È Ÿ ‚∑§®„U ŸÊ◊ ªÈŸ ªÊ߸H 4H Cau.: nåma prasåda sa≈bhu abinås∂, såju ama≈gala ma≈gala rås∂. suka sanakådi siddha muni jog∂, nåma prasåda brahmasukha bhog∂.1. nårada jåneu nåma pratåpµu, jaga priya hari hari hara priya åpµu. nåmu japata prabhu k∂nha prasådµu, bhagata siromani bhe prahalådµu.2. dhruva° sagalåni japeu hari nåµu°, påyau acala anµupama ¢håµu°. sumiri pavanasuta påvana nåmµu, apane basa kari råkhe råmµu.3. apatu ajåmilu gaju ganikåµu, bhae mukuta hari nåma prabhåµu. kahau° kahå° lagi nåma baRå∂, råmu na sakahiÚ nåma guna gå∂.4. By the grace of the Name alone Lord ›ambhu (›iva) is immortal and, though endowed with inauspicious paraphernalia (such as a wreath of skulls), is yet a storehouse of blessings. Again, it is by the grace of the Name alone that Siddhas (adepts), sages and Yog∂s like ›uka, Sanaka and others enjoy divine raptures, Nårada realized the glory of the Name; that is why, while ›r∂ Hari is beloved of the world (and Hara is dear to ›r∂ Hari), he (Nårada) is dear to Hari and Hara (Vi¶ƒu and ›iva) both. It was because of his repeating the Name that the Lord showered His grace on Prahlåda, who thereby became the crest-jewel of devotees. Dhruva repeated the name of ›r∂ Hari with a feeling of indignation (at the harsh treatment received from his step-mother) and thereby attained a fixed and incomparable station in the heavens. It is by remembering the holy Name that Hanumån (son of the wind-god) holds ›r∂ Råma under His thumb. The vile Ajåmila and even the celebrated elephant and the harlot of the legend were liberated by the power of ›r∂ Hariís name. I have no words to depict the glory of the Name: not even Råma can adequately glorify it. (1ó4) ŒÊ0óŸÊ◊È ⁄UÊ◊ ∑§Ù ∑§‹¬ÃL§ ∑§Á‹ ∑§ÀÿÊŸ ÁŸflÊ‚È– ¡Ù ‚ÈÁ◊⁄Uà ÷ÿÙ ÷Ê°ª Ã¥ ÃÈ‹‚Ë ÃÈ‹‚ˌʂÈH 26H Do.: nåmu råma ko kalapataru kali kalyåna nivåsu, jo sumirata bhayo bhå°ga te° tulas∂ tulas∂dåsu.26. The name of Råma is a wish-yielding tree, the very home of beatitude in this age of Kali, by remembering which Tulas∂dåsa (the poet himself) was transformed from an intoxicating drug like the hemp-plant into the holy basil. (26) * The Råmåyaƒa as originally composed by Brahmå himself and delivered to Lord ›iva through Nårada is believed to have contained as many as a 100 crore verses.
- 54. 54 * ›R∫RÅMACARITAMÅNASA * øı0óø„È°U ¡Èª ÃËÁŸ ∑§Ê‹ ÁÄ°ÈU ‹Ù∑§Ê– ÷∞ ŸÊ◊ ¡Á¬ ¡Ëfl Á’‚Ù∑§ÊH ’Œ ¬È⁄UÊŸ ‚¢Ã ◊à ∞„ÍU– ‚∑§‹ ‚È∑Χà »§‹ ⁄UÊ◊ ‚Ÿ„ÍUH 1H äÿÊŸÈ ¬˝Õ◊ ¡Èª ◊πÁ’Áœ ŒÍ¡¥– mʬ⁄U ¬Á⁄UÃÙ·Ã ¬˝÷È ¬Í¡¥H ∑§Á‹ ∑§fl‹ ◊‹ ◊Í‹ ◊‹ËŸÊ– ¬Ê¬ ¬ÿÙÁŸÁœ ¡Ÿ ◊Ÿ ◊ËŸÊH 2H ŸÊ◊ ∑§Ê◊ÃL§ ∑§Ê‹ ∑§⁄UÊ‹Ê– ‚ÈÁ◊⁄Uà ‚◊Ÿ ‚∑§‹ ¡ª ¡Ê‹ÊH ⁄UÊ◊ ŸÊ◊ ∑§Á‹ •Á÷◊à ŒÊÃÊ– Á„Uà ¬⁄U‹Ù∑§ ‹Ù∑§ Á¬ÃÈ ◊ÊÃÊH 3H Ÿ®„U ∑§Á‹ ∑§⁄U◊ Ÿ ÷ªÁà Á’’∑ͧ– ⁄UÊ◊ ŸÊ◊ •fl‹¢’Ÿ ∞∑ͧH ∑§Ê‹ŸÁ◊ ∑§Á‹ ∑§¬≈U ÁŸœÊŸÍ– ŸÊ◊ ‚È◊Áà ‚◊⁄UÕ „UŸÈ◊ÊŸÍH 4H Cau.: cahu° juga t∂ni kåla tihu° lokå, bhae nåma japi j∂va bisokå. beda puråna sa≈ta mata ehµu, sakala sukæta phala råma sanehµu.1. dhyånu prathama juga makhabidhidµuje°, dvåpara parito¶ata prabhu pµuje°. kali kevala mala mµula mal∂nå, påpa payonidhi jana mana m∂nå.2. nåma kåmataru kåla karålå, sumirata samana sakala jaga jålå. råma nåma kali abhimata dåtå, hita paraloka loka pitu måtå.3. nahiÚ kali karama na bhagati bibekµu, råma nåma avala≈bana ekµu. kålanemi kali kapa¢a nidhånµu, nåma sumati samaratha hanumånµu.4. (Not only in this Kali age, but) in all the four ages*, at all times (past, present and future) and in all the three spheres (viz., heaven, earth and the subterranean region) creatures have been rid of grief by repeating the Name. The verdict of the Vedas and the Puråƒas as well as of saints is just this; that love of Råma (or the name ëRåmaí) is the reward of all virtuous acts. In the first age, through meditation; in the second age, through sacrifice; and in the Dvåpara age the Lord is propitiated through worship. This age of Kali, however, is simply corrupt and the root of all impurities, where the mind of man wallows like a fish in the ocean of sin. In this terrible age the Name alone is the wish-yielding tree, the very thought of which puts an end to all the illusions of the world. The Name of Råma is the bestower of oneís desired object in this age of Kali; It is beneficent in the other world and oneís father and mother in this world. In Kaliyuga neither Karma (action) nor Bhakti (devotion) nor again J¤åna (knowledge) avails; the name of Råma is the only resort. The age of Kali is as it were the demon Kålanemi, the repository of all wiles; whereas the Name is the wise and mighty Hanumån.† (1ó4) ŒÊ0ó ⁄UÊ◊ ŸÊ◊ Ÿ⁄U∑§‚⁄UË ∑§Ÿ∑§∑§Á‚¬È ∑§Á‹∑§Ê‹– ¡Ê¬∑§ ¡Ÿ ¬˝„U‹ÊŒ Á¡Á◊ ¬ÊÁ‹Á„U ŒÁ‹ ‚È⁄U‚Ê‹H 27H * The span of life of the universe, which is known by the name of Kalpa and consists of 4,32,00,00,000 human years, has been divided into 1,000 epochs or Caturyugas. Each Caturyuga is made up of four Yugas or ages, viz., Satyayuga, Tretå, Dvåpara and Kaliyuga. Their duration is given below: Satyayuga......................17,28,000 years Tretå................................12,96,000 î Dvåpara...........................8,64,000 î Kaliyuga............................4,32,000 î Thus it will, be seen that the duration of Dvåpara is twice that of Kaliyuga, that of Tretå thrice that of Kaliyuga and that of Satyayuga four times that of Kaliyuga. In this way the duration of a Caturyuga is ten times that of Kaliyuga. † The story of Kålanemi and his death at the hands of Hanumån has been briefly told in the foot-note under 6.3 in this very K僌a.
- 55. * BÅLA-KÅ°NœA *55 Do.: råma nåma narakesar∂ kanakakasipu kalikåla, jåpaka jana prahalåda jimi pålihi dali surasåla.27. (To use another metaphor) the Name of Råma is, as it were, the Lord manifested as a man-lion and the age of Kali; the demon Hiraƒyaka‹∂pu. Crushing this enemy of gods, the Name will protect the devotees repeating It, even as the Man-lion protected Prahlåda. (27) øı0ó÷Êÿ° ∑ȧ÷Êÿ° •Ÿπ •Ê‹‚„Í°U– ŸÊ◊ ¡¬Ã ◊¢ª‹ ÁŒÁ‚ Œ‚„Í°UH ‚ÈÁ◊Á⁄U ‚Ù ŸÊ◊ ⁄UÊ◊ ªÈŸ ªÊÕÊ– ∑§⁄U©°U ŸÊß ⁄UÉÊÈŸÊÕÁ„U ◊ÊÕÊH 1H ◊ÙÁ⁄U ‚ÈœÊÁ⁄UÁ„U ‚Ù ‚’ ÷Ê°ÃË– ¡Ê‚È ∑Χ¬Ê Ÿ®„U ∑Χ¬Ê° •ÉÊÊÃËH ⁄UÊ◊ ‚ÈSflÊÁ◊ ∑ȧ‚fl∑ȧ ◊قٖ ÁŸ¡ ÁŒÁ‚ ŒÁπ ŒÿÊÁŸÁœ ¬Ù‚ÙH 2H ‹Ù∑§„È°U ’Œ ‚È‚ÊÁ„U’ ⁄UËÃË– Á’Ÿÿ ‚ÈŸÃ ¬Á„UøÊŸÃ ¬˝ËÃËH ªŸË ª⁄UË’ ª˝Ê◊Ÿ⁄U ŸÊª⁄U– ¬¢Á«Uà ◊Í…∏U ◊‹ËŸ ©U¡Êª⁄UH 3H ‚È∑§Á’ ∑ȧ∑§Á’ ÁŸ¡ ◊Áà •ŸÈ„UÊ⁄UË– ŸÎ¬Á„U ‚⁄UÊ„Uà ‚’ Ÿ⁄U ŸÊ⁄UËH ‚ÊœÈ ‚È¡ÊŸ ‚È‚Ë‹ ŸÎ¬Ê‹Ê– ߸‚ •¢‚ ÷fl ¬⁄U◊ ∑Χ¬Ê‹ÊH 4H ‚ÈÁŸ ‚Ÿ◊ÊŸ®„U ‚’Á„U ‚È’ÊŸË– ÷ÁŸÁà ÷ªÁà ŸÁà ªÁà ¬Á„UøÊŸËH ÿ„U ¬˝Ê∑Χà ◊Á„U¬Ê‹ ‚È÷Ê™§– ¡ÊŸ Á‚⁄UÙ◊ÁŸ ∑§Ù‚‹⁄UÊ™§H 5H ⁄UˤÊà ⁄UÊ◊ ‚Ÿ„U ÁŸ‚ÙÃ¥– ∑§Ù ¡ª ◊¢Œ ◊Á‹Ÿ◊Áà ◊ÙÃ¥H 6H Cau.: bhåya° kubhåya° anakha ålasahµu°, nåma japata ma≈gala disi dasahµu° . sumiri so nåma råma guna gåthå, karau° nåi raghunåthahi måthå.1. mori sudhårihi so saba bhå° t∂, jåsu kæpå nahiÚ kæpå° aghåt∂. råma susvåmi kusevaku moso, nija disi dekhi dayånidhi poso.2. lokahu° beda susåhiba r∂t∂, binaya sunata pahicånata pr∂t∂. gan∂ gar∂ba gråmanara någara, pa≈Œita mµuRha mal∂na ujågara.3. sukabi kukabi nija mati anuhår∂, næpahi saråhata saba nara når∂. sådhu sujåna sus∂la næpålå, ∂sa a≈sa bhava parama kæpålå.4. suni sanamånahiÚ sabahi subån∂, bhaniti bhagati nati gati pahicån∂. yaha pråkæta mahipåla subhåµu, jåna siromani kosalaråµu.5. r∂jhata råma saneha nisote°, ko jaga ma≈da malinamati mote°.6. The Name repeated either with good or evil intentions, in an angry mood or even while yawning, diffuses joy in all the ten directions. Remembering that Name and bowing my head to the Lord of Raghus, I proceed to recount the virtues of ›r∂ Råma. He whose grace is never tired of showing its good-will to others will mend my errors in everyway. Råma a noble Lord, and a poor servant like myself! Yet, true to His own disposition, that storehouse of compassion has fostered me. In the world as well as in the Vedas we observe the following characteristic in a good master, viz., that he comes to recognize oneís devotion to him as soon as he hears oneís prayer. Rich or poor, rustic or urban, learned or unlettered, of good repute or bad, a good poet or a bad one, all men and women extol the king according to his or her light. And the pious, sensible, amiable and supremely compassionate ruler, who takes his descent from a lragnest of God, greets all with sweet words hearing their compliments and appraising their composition, devotion, supplication and conduct. Such is the way of earthly monarchs, to say nothing of the Lord of Kosala (›r∂ Råma), who is the crest-jewel
- 56. 56 * ›R∫RÅMACARITAMÅNASA * of wise men. ›r∂ Råma gets pleased with unalloyed love; but who is duller and more impure of mind in this world than I ? (1ó6) ŒÊ0ó‚∆U ‚fl∑§ ∑§Ë ¬˝ËÁà L§Áø ⁄UÁπ„U®„U ⁄UÊ◊ ∑Χ¬Ê‹È– ©U¬‹ Á∑§∞ ¡‹¡ÊŸ ¡®„U ‚Áøfl ‚È◊Áà ∑§Á¬ ÷Ê‹ÈH 28 (∑§)H „Uı¥„ÈU ∑§„UÊflà ‚’È ∑§„Uà ⁄UÊ◊ ‚„Uà ©U¬„UÊ‚– ‚ÊÁ„U’ ‚ËÃÊŸÊÕ ‚Ù ‚fl∑§ ÃÈ‹‚ˌʂH 28 (π)H Do.: sa¢ha sevaka k∂ pr∂ti ruci rakhihahiÚ råma kæpålu, upala kie jalajåna jehiÚ saciva sumati kapi bhålu.28(A). hau°hu kahåvata sabu kahata råma sahata upahåsa, såhiba s∂tånåtha so sevaka tulas∂dåsa.28(B). The benevolent Råma will nonetheless respect the devotion and pleasure of this wicked servantó›r∂ Råma, who made barks out of rocks and wise counsellors out of monkeys and bears. Everybody calls me a servant of the Lord and I myself claim to be one; and ›r∂ Råma puts up with the scoffing remark that a master like S∂tåís Lord has a servant like Tulas∂dåsa. (28 A-B) øı0ó•Áà ’Á«∏U ◊ÙÁ⁄U Á…U∆UÊ߸ πÙ⁄UË– ‚ÈÁŸ •ÉÊ Ÿ⁄U∑§„È°U ŸÊ∑§ ‚∑§Ù⁄UËH ‚◊ÈÁ¤Ê ‚„U◊ ◊ÙÁ„U •¬«U⁄U •¬Ÿ¥– ‚Ù ‚ÈÁœ ⁄UÊ◊ ∑§ËÁã„U Ÿ®„U ‚¬Ÿ¥H 1H ‚ÈÁŸ •fl‹ÙÁ∑§ ‚ÈÁøà øπ øÊ„UË– ÷ªÁà ◊ÙÁ⁄U ◊Áà SflÊÁ◊ ‚⁄UÊ„UËH ∑§„Uà Ÿ‚Êß „UÙß Á„Uÿ° ŸË∑§Ë– ⁄UˤÊà ⁄UÊ◊ ¡ÊÁŸ ¡Ÿ ¡Ë ∑§ËH 2H ⁄U„UÁà Ÿ ¬˝÷È Áøà øÍ∑§ Á∑§∞ ∑§Ë– ∑§⁄Uà ‚È⁄UÁà ‚ÿ ’Ê⁄U Á„U∞ ∑§ËH ¡®„U •ÉÊ ’œ©U éÿÊœ Á¡Á◊ ’Ê‹Ë– Á»§Á⁄U ‚È∑¢§∆U ‚Ùß ∑§ËÁã„U ∑ȧøÊ‹ËH 3H ‚Ùß ∑§⁄UÃÍÁà Á’÷Ë·Ÿ ∑§⁄UË– ‚¬Ÿ„È°U ‚Ù Ÿ ⁄UÊ◊ Á„Uÿ° „U⁄UËH à ÷⁄UÃÁ„U ÷¥≈Uà ‚Ÿ◊ÊŸ– ⁄UÊ¡‚÷Ê° ⁄UÉÊÈ’Ë⁄U ’πÊŸH 4H Cau.: ati baRi mori Œhi¢hå∂ khor∂, suni agha narakahu° nåka sakor∂. samujhi sahama mohi apaŒara apane°, so sudhi råma k∂nhi nahiÚ sapane°.1. suni avaloki sucita cakha cåh∂, bhagati mori mati svåmi saråh∂. kahata nasåi hoi hiya° n∂k∂, r∂jhata råma jåni jana j∂ k∂.2. rahati na prabhu cita cµuka kie k∂, karata surati saya båra hie k∂. jehiÚ agha badheu byådha jimi bål∂, phiri suka≈¢ha soi k∂nhi kucål∂.3. soi karatµuti bibh∂¶ana ker∂, sapanehu° so na råma hiya° her∂. te bharatahi bhe°¢ata sanamåne, råjasabhå° raghub∂ra bakhåne.4. My presumption and error are indeed very great and, hearing the tale of my sins, even hell has scarnet at them. I shudder to think of it due to my assumed fears; while ›r∂ Råma took no notice of them even in a dream. The Lord, on the other hand, applauded my devotion and spirit on hearing of, perceiving and scanning them with the mindís eye. If there is anything good in oneís heart, it is marred by the telling; for ›r∂ Råma is pleased to note what is there in the devoteeís mind. The Lord never cherishes in His mind the lapse, if any, on part of a devotee; while He remembers the latterís spirit a hundred times. For instance, the very crime of which He had killed Vål∂ (the monkey-king of Ki¶kindhå) even as a huntsman, was repeated in the misdemeanour perpetrated
- 57. * BÅLA-KÅ°NœA *57 by Sugr∂va* Vibh∂¶aƒa too was guilty of the same offence; but ›r∂ Råma took no cognizance of it even in a dream. The Hero of Raghuís clan, on the other hand, honoured them both at His meeting with Bharata (on His return from La∆kå) and commended them in open court. (1ó4) ŒÊ0ó¬˝÷È ÃL§ Ã⁄U ∑§Á¬ «UÊ⁄U ¬⁄U à Á∑§∞ •Ê¬È ‚◊ÊŸ– ÃÈ‹‚Ë ∑§„Í°U Ÿ ⁄UÊ◊ ‚ ‚ÊÁ„U’ ‚Ë‹ÁŸœÊŸH 29 (∑§)H ⁄UÊ◊ ÁŸ∑§ÊßZ ⁄UÊfl⁄UË „ÒU ‚’„UË ∑§Ù ŸË∑§– ¡ı¥ ÿ„U ‚Ê°øË „ÒU ‚ŒÊ Ãı ŸË∑§Ù ÃÈ‹‚Ë∑ H 29 (π)H ∞Á„U Á’Áœ ÁŸ¡ ªÈŸ ŒÙ· ∑§Á„U ‚’Á„U ’„ÈUÁ⁄U Á‚L§ ŸÊß– ’⁄UŸ©°U ⁄UÉÊÈ’⁄U Á’‚Œ ¡‚È ‚ÈÁŸ ∑§Á‹ ∑§‹È· Ÿ‚ÊßH 29 (ª)H Do.: prabhu taru tara kapi Œåra para te kie åpu samåna, tulas∂ kahµu° na råma se såhiba s∂lanidhåna.29(A). råma nikå∂° råvar∂ hai sabah∂ ko n∂ka, jau° yaha så°c∂ hai sadå tau n∂ko tulas∂ka.29(B). ehi bidhi nija guna do¶a kahi sabahi bahuri siru nåi, baranau° raghubara bisada jasu suni kali kalu¶a nasåi.29(C). While the Lord sat at the foot of trees, the monkeys perched themselves high on the boughs; such insolent creatures He exalted to His own position! There is no lord so generous as ›r∂ Råma, O Tulas∂dåsa! Your goodness, O Råma, is beneficent to all; if this is a fact, Tulas∂dåsa too will be blessed by the same. Thus revealing my merits and demerits and bowing my head once more to all, I proceed to sing the immaculate glory of the Chief of Raghus, by hearing which the impurities of the Kali age are wiped away. (29 AóC) øı0ó¡Êª’Á‹∑§ ¡Ù ∑§ÕÊ ‚È„UÊ߸– ÷⁄UmÊ¡ ◊ÈÁŸ’⁄UÁ„U ‚ÈŸÊ߸H ∑§Á„U„U©°U ‚Ùß ‚¢’ÊŒ ’πÊŸË– ‚ÈŸ„È°U ‚∑§‹ ‚îÊŸ ‚ÈπÈ ◊ÊŸËH 1H ‚¢÷È ∑§Ëã„U ÿ„U øÁ⁄Uà ‚È„UÊflÊ– ’„ÈUÁ⁄U ∑Χ¬Ê ∑§Á⁄U ©U◊Á„U ‚ÈŸÊflÊH ‚Ùß Á‚fl ∑§Êª÷È‚È¢Á«UÁ„U ŒËã„UÊ– ⁄UÊ◊ ÷ªÃ •Áœ∑§Ê⁄UË øËã„UÊH 2H ÃÁ„U ‚Ÿ ¡Êª’Á‹∑§ ¬ÈÁŸ ¬ÊflÊ– ÁÃã„U ¬ÈÁŸ ÷⁄UmÊ¡ ¬˝Áà ªÊflÊH à üÊÙÃÊ ’∑§ÃÊ ‚◊‚Ë‹Ê– ‚fl°Œ⁄U‚Ë ¡ÊŸ®„U „UÁ⁄U‹Ë‹ÊH 3H ¡ÊŸ®„U ÃËÁŸ ∑§Ê‹ ÁŸ¡ ÇÿÊŸÊ– ∑§⁄UË ªÃ •Ê◊‹∑§ ‚◊ÊŸÊH •ı⁄U©U ¡ „UÁ⁄U÷ªÃ ‚È¡ÊŸÊ– ∑§„U®„U ‚ÈŸ®„U ‚◊Ȥʮ„U Á’Áœ ŸÊŸÊH 4H * Vål∂ was killed by ›r∂ Råma on the plea that the former had usurped his younger brotherís wife. Sugr∂va and Vibh∂¶aƒa too are stated to have taken Tårå (Vål∂ís wife) and Mandodar∂ (Råvaƒaís wife) respectively as their consort after the death of their husbands . In this way even though Sugr∂va and Vibh∂¶aƒa too were practically guilty of the same offence which brought the Lordís wrath on Vål∂, their guilt was extenuated by the fact that they took those ladies as wife after their brotherís death and with the consent of the other party, and by the further fact that their conduct was in keeping with the practice in vogue among the monkey and demon chiefs.That is why, while the poet characterizes Vål∂ís conduct as a crime (Agha), he dismisses Sugr∂vaís act as a mere misdemeanour (∑ȧøÊ‹Ë).
- 58. 58 * ›R∫RÅMACARITAMÅNASA * Cau.: jågabalika jo kathå suhå∂, bharadvåja munibarahi sunå∂. kahihau° soi sa≈båda bakhån∂, sunahu° sakala sajjana sukhu mån∂.1. sa≈bhu k∂nha yaha carita suhåvå, bahuri kæpå kari umahi sunåvå. soi siva kågabhusu≈Œihi d∂nhå, råma bhagata adhikår∂ c∂nhå.2. tehi sana jågabalika puni påvå, tinha puni bharadvåja prati gåvå. te ‹rotå bakatå samas∂lå, sava°daras∂ jånahiÚ haril∂lå.3. jånahiÚ t∂ni kåla nija gyånå, karatala gata åmalaka samånå. aurau je haribhagata sujånå, kahahiÚ sunahiÚ samujhahiÚ bidhi nånå.4. The charming story which Yåj¤avalkya related to the good sage Bharadvåja, I shall repeat the same dialogue at length; let all good souls hear it with a feeling of delight. This ravishing tale was conceived by ›ambhu (Lord ›iva), who graciously communicated it to His Consort Umå (Pårvat∂). ›iva imparted it once more to Kåkabhu‹uƒŒi (a sage in the form of crow), knowing him to be a devotee of ›r∂ Råma and one qualified to hear it. And it was Yåj¤avalkya who received it from the latter (Kåkabhu‹uƒŒi) and narrated it to Bharadvåja. Both these, the listener (Bharadvåja) and the reciter (Yåj¤avalkya), are equally virtuous; they view all alike and are acquainted with the pastimes of ›r∂ Hari. Like aremblic myrobalan fruit placed on oneís palm, they hold the past, present and future within their knowledge. Besides these, other enlightened devotees of ›r∂ Hari too recite, hear and understand this story in diverse ways. (1ó4) ŒÊ0ó◊Ò¥ ¬ÈÁŸ ÁŸ¡ ªÈ⁄U ‚Ÿ ‚ÈŸË ∑§ÕÊ ‚Ù ‚Í∑§⁄UπÖ ‚◊ȤÊË Ÿ®„U ÃÁ‚ ’Ê‹¬Ÿ Ã’ •Áà ⁄U„U©°U •øÃH 30 (∑§)H üÊÙÃÊ ’∑§ÃÊ ÇÿÊŸÁŸÁœ ∑§ÕÊ ⁄UÊ◊ ∑Ò§ ªÍ…∏U– Á∑§Á◊ ‚◊ȤÊı¥ ◊Ò¥ ¡Ëfl ¡«∏U ∑§Á‹ ◊‹ ª˝Á‚à Á’◊Í…∏UH 30 (π)H Do.: maiÚ puni nija gura sana sun∂ kathå so sµukarakheta, samujh∂ nahiÚ tasi bålapana taba ati raheu° aceta.30(A). ‹rotå bakatå gyånanidhi kathå råma kai gµuRha, kimi samujhau° maiÚ j∂va jaRa kali mala grasita bimµuRha.30(B). Then I heard the same story in the holy ›ukarak¶etra* (the modern Soron in the western United Provinces) from my preceptor; but as I had no sense in those days of my childhood, I could not follow it full well. Both the listener and the reciter of the mysterious story of ›r∂ Råma must be repositories of wisdom. How, then could I, a dull and stupid creature steeped in the impurities of the Kali age, expect to follow it ? (30 A-B) øı0óÃŒÁ¬ ∑§„UË ªÈ⁄U ’Ê⁄U®„U ’Ê⁄UÊ– ‚◊ÈÁ¤Ê ¬⁄UË ∑§¿ÈU ◊Áà •ŸÈ‚Ê⁄UÊH ÷Ê·Ê’h ∑§⁄UÁ’ ◊Ò¥ ‚Ù߸– ◊Ù⁄U¥ ◊Ÿ ¬˝’Ùœ ¡®„U „UÙ߸H 1H ¡‚ ∑§¿ÈU ’ÈÁœ Á’’∑§ ’‹ ◊⁄¥U–  ∑§Á„U„U©°U Á„Uÿ° „UÁ⁄U ∑§ ¬˝⁄¥UH ÁŸ¡ ‚¢Œ„U ◊Ù„U ÷˝◊ „U⁄UŸË– ∑§⁄U©°U ∑§ÕÊ ÷fl ‚Á⁄UÃÊ Ã⁄UŸËH 2H * The name is associated with the descent of ›r∂ Har∂ as a Boar (›µukara) who killed Hiraƒyåk¶a, the elder brother of Hiraƒyaka‹ipu, and lifted up the earth from the depths of the ocean, to which it had been consigned by the said demon.
- 59. * BÅLA-KÅ°NœA *59 ’Èœ Á’üÊÊ◊ ‚∑§‹ ¡Ÿ ⁄¢U¡ÁŸ– ⁄UÊ◊∑§ÕÊ ∑§Á‹ ∑§‹È· Á’÷¢¡ÁŸH ⁄UÊ◊∑§ÕÊ ∑§Á‹ ¬¢Ÿª ÷⁄UŸË– ¬ÈÁŸ Á’’∑§ ¬Êfl∑§ ∑§„È°U •⁄UŸËH 3H ⁄UÊ◊∑§ÕÊ ∑§Á‹ ∑§Ê◊Œ ªÊ߸– ‚È¡Ÿ ‚¡ËflÁŸ ◊ÍÁ⁄U ‚È„UÊ߸H ‚Ùß ’‚ÈœÊË ‚ÈœÊ Ã⁄¢UÁªÁŸ– ÷ÿ ÷¢¡ÁŸ ÷˝◊ ÷∑§ ÷È•¢ÁªÁŸH 4H •‚È⁄U ‚Ÿ ‚◊ Ÿ⁄U∑ § ÁŸ∑¢§ÁŒÁŸ– ‚ÊœÈ Á’’Èœ ∑ȧ‹ Á„Uà ÁªÁ⁄UŸ¢ÁŒÁŸH ‚¢Ã ‚◊Ê¡ ¬ÿÙÁœ ⁄U◊Ê ‚Ë– Á’Sfl ÷Ê⁄U ÷⁄U •ø‹ ¿U◊Ê ‚ËH 5H ¡◊ ªŸ ◊È„°U ◊Á‚ ¡ª ¡◊ÈŸÊ ‚Ë– ¡ËflŸ ◊È∑ȧÁà „UÃÈ ¡ŸÈ ∑§Ê‚ËH ⁄UÊ◊Á„U Á¬˝ÿ ¬ÊflÁŸ ÃÈ‹‚Ë ‚Ë– ÃÈ‹Á‚ŒÊ‚ Á„Uà Á„Uÿ° „ÈU‹‚Ë ‚ËH 6H Á‚flÁ¬˝ÿ ◊∑§‹ ‚Ò‹ ‚ÈÃÊ ‚Ë– ‚∑§‹ Á‚Áh ‚Èπ ‚¢¬Áà ⁄UÊ‚ËH ‚ŒªÈŸ ‚È⁄UªŸ •¢’ •ÁŒÁà ‚Ë– ⁄UÉÊÈ’⁄U ÷ªÁà ¬˝◊ ¬⁄UÁ◊Áà ‚ËH 7H Cau.: tadapi kah∂ gura bårahiÚ bårå, samujhi par∂ kachu mati anusårå. bhå¶åbaddha karabi maiÚ so∂, more° mana prabodha jehiÚ ho∂.1. jasa kachu budhi bibeka balamere°, tasa kahihau° hiy~a . hari ke prere°. nija sa≈deha moha bhrama haran∂, karau° kathå bhava saritå taran∂.2. budha bi‹råma sakala jana ra≈jani, råmakathå kali kalu¶a bibha≈jani. råmakathå kali pa≈naga bharan∂, puni bibeka påvaka kahu° aran∂.3. råmakathå kali kåmada gå∂, sujana saj∂vani mµuri suhå∂. soi basudhåtala sudhå tara≈gini, bhaya bha≈jani bhrama bheka bhua≈gini.4. asura sena sama naraka nika≈dini, sådhu bibudha kula hita girina≈dini. sa≈ta samåja payodhi ramå s∂, bisva bhåra bhara acala chamå s∂.5. jama gana muha° masi jaga jamunå s∂, j∂vana mukuti hetu janu kås∂. råmahi priya påvani tulas∂ s∂, tulasidåsa hita hiya° hulas∂ s∂.6. sivapriya mekala saila sutå s∂, sakala siddhi sukha sa≈pati rås∂. sadaguna suragana a≈ba aditi s∂, raghubara bhagati prema paramiti s∂.7. Nevertheless, when the preceptor repeated the story time after time, I followed it to a certain extent according to my poor lights. I shall versify the same in the popular tongue, so that my mind may derive satisfaction from it. Equipped with what little intellectual and critical power I possess, I shall write with a heart inspired by ›r∂ Hari. The story I am going to tell is such as will dispel my own doubts, errors and delusion and will serve as a boat for crossing the stream of mundane existence. The story of Råma is a solace to the learned and a source of delight to all men and wipes out the impurities of the Kali age. ›r∂ Råmaís story is a pea-hen for the serpent in the form of the Kali age; again, it is a wooden stick* for kindling the sacred fire of wisdom. The tale of Råma is the cow of plenty in this age of Kali; it is a beautiful life-giving herb for the virtuous. It is a veritable river of nectar on the surface of this globe; it shatters the fear of birth and death and is a virtual snake for the frog of delusion. It is beneficent to pious souls-even as Goddess Pårvat∂ (the daughter of Himavån) is friendly to gods; again, it puts an end to hell even as Pårvat∂ exterminated the army of demons. It flows from the assemblage of saints, even as Lak¶m∂ (the goddess of wealth) sprang from the ocean; and like the immovable earth it bears the burden of the entire creation. Like the sacred river Yamunå in this world it scares away the messengers of Yama (the god of death). It is holy Kå‹∂ * The fire used in sacrifices in India is produced by revolving a wooden stick against a wooden block.
- 60. 60 * ›R∫RÅMACARITAMÅNASA * as it were for the liberation of souls. It is dear to Råma as the sacred basil plant and is truly beneficent to Tulas∂dåsa as his own mother, Hulas∂. It is beloved of Lord ›iva as the river Narmadå (which has its source in Mount Mekala, a peak of the Amarakaƒ¢aka hills); it is a mine of all attainments as well as of happiness and prosperity. It is to noble qualities what mother Aditi is to gods; it is the culmination as it were of devotion to and love for ›r∂ Råma. (1ó7) ŒÊ0ó⁄UÊ◊∑§ÕÊ ◊¢ŒÊÁ∑§ŸË ÁøòÊ∑ͧ≈U Áøà øÊL§– ÃÈ‹‚Ë ‚È÷ª ‚Ÿ„U ’Ÿ Á‚ÿ ⁄UÉÊÈ’Ë⁄U Á’„UÊL§H 31H Do.: råmakathå ma≈dåkin∂ citrakµu¢a cita cåru, tulas∂ subhaga saneha bana siya raghub∂ra bihåru.31. The story of ›r∂ Råma is the river Mandåkin∂ (which washes the foot of Citrakµu¢a); a guileless heart is Mount Citrakµu¢a (one of the happy resorts of ›r∂ Råma during his wanderings in the forest); while pure love, says Tulas∂dåsa, is the woodland in which S∂tå and Råma carry on Their divine pastimes. (31) øı0ó⁄UÊ◊øÁ⁄Uà ®øÃÊ◊ÁŸ øÊM§– ‚¢Ã ‚È◊Áà ÁÃÿ ‚È÷ª ®‚ªÊM§H ¡ª ◊¢ª‹ ªÈŸª˝Ê◊ ⁄UÊ◊ ∑§– ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H 1H ‚ŒªÈ⁄U ÇÿÊŸ Á’⁄Uʪ ¡Ùª ∑§– Á’’Èœ ’ÒŒ ÷fl ÷Ë◊ ⁄UÙª ∑§H ¡ŸÁŸ ¡Ÿ∑§ Á‚ÿ ⁄UÊ◊ ¬˝◊ ∑§– ’Ë¡ ‚∑§‹ ’˝Ã œ⁄U◊ Ÿ◊ ∑§H 2H ‚◊Ÿ ¬Ê¬ ‚¢Ãʬ ‚Ù∑§ ∑§– Á¬˝ÿ ¬Ê‹∑§ ¬⁄U‹Ù∑§ ‹Ù∑§ ∑§H ‚Áøfl ‚È÷≈U ÷ͬÁà Á’øÊ⁄U ∑§– ∑È¢§÷¡ ‹Ù÷ ©UŒÁœ •¬Ê⁄U ∑§H 3H ∑§Ê◊ ∑§Ù„U ∑§Á‹◊‹ ∑§Á⁄UªŸ ∑§– ∑§„UÁ⁄U ‚Êfl∑§ ¡Ÿ ◊Ÿ ’Ÿ ∑§H •ÁÃÁÕ ¬ÍÖÿ Á¬˝ÿÃ◊ ¬È⁄UÊÁ⁄U ∑§– ∑§Ê◊Œ ÉÊŸ ŒÊÁ⁄UŒ ŒflÊÁ⁄U ∑§H 4H ◊¢òÊ ◊„UÊ◊ÁŸ Á’·ÿ éÿÊ‹ ∑§– ◊≈Uà ∑§Á∆UŸ ∑ȧ•¢∑§ ÷Ê‹ ∑§H „U⁄UŸ ◊Ù„U Ã◊ ÁŒŸ∑§⁄U ∑§⁄U ‚– ‚fl∑§ ‚ÊÁ‹ ¬Ê‹ ¡‹œ⁄U ‚H 5H •Á÷◊à ŒÊÁŸ ŒflÃL§ ’⁄U ‚– ‚flà ‚È‹÷ ‚ÈπŒ „UÁ⁄ „U⁄U ‚H ‚È∑§Á’ ‚⁄UŒ Ÿ÷ ◊Ÿ ©U«UªŸ ‚– ⁄UÊ◊÷ªÃ ¡Ÿ ¡ËflŸ œŸ ‚H 6H ‚∑§‹ ‚È∑Χà »§‹ ÷ÍÁ⁄U ÷Ùª ‚– ¡ª Á„Uà ÁŸL§¬Áœ ‚ÊœÈ ‹Ùª ‚H ‚fl∑§ ◊Ÿ ◊ÊŸ‚ ◊⁄UÊ‹ ‚– ¬ÊflŸ ª¢ª Ã⁄¢Uª ◊Ê‹ ‚H 7H Cau.: råmacarita ci≈tåmani cårµu, sa≈ta sumati tiya subhaga siÚgårµu. jaga ma≈gala gunagråma råma ke, dåni mukuti dhana dharama dhåma ke.1. sadagura gyåna biråga joga ke, bibudha baida bhava bh∂ma roga ke. janani janaka siya råma prema ke, b∂ja sakala brata dharama nema ke.2. samana påpa sa≈tåpa soka ke, priya pålaka paraloka loka ke. saciva subha¢a bhµupati bicåra ke, ku≈bhaja lobha udadhi apåra ke.3. kåma koha kalimala karigana ke, kehari såvaka jana mana bana ke. atithi pµujya priyatama puråri ke, kåmada ghana dårida davåri ke.4. ma≈tra mahåmani bi¶aya byåla ke, me¢ata ka¢hina kua≈ka bhåla ke. harana moha tama dinakara kara se, sevaka såli påla jaladhara se.5.
- 61. * BÅLA-KÅ°NœA *61 abhimata dåni devataru bara se, sevata sulabha sukhada hari hara se. sukabi sarada nabha mana uŒaganase,råmabhagata jana j∂vana dhana se.6. sakala sukæta phala bhµuri bhogase, jaga hita nirupadhi sådhu loga se. sevaka mana månasa maråla se, påvana ga≈ga tara≈ga måla se.7. The narrative of Råma is a lovely wish-yielding gem, and a graceful adornment for saintly wisdom. The hosts of virtues possessed by ›r∂ Råma are a blessing to the world and the bestowers of liberation, riches, religious merit and the divine abode. They are true teachers of wisdom, dispassion and Yoga (contemplative union with God) and celestial physicians (A‹vin∂kumåras) for the fell disease of metempsychosis; parents of devotion to S∂tå and Råma and the seed of all holy vows, practices and observances; antidotes for sins, agonies and griefs and beloved guardians in this as well as in the next world; valiant ministers to King Reason,and a veritable Agastya* drinking up the illimitable ocean of greed; young lions residing in the forest of the devoteeís mind to kill the herd of elephants in the shape of lust, anger and impurities of the Kali age; dear to Lord ›iva (the Slayer of the demon Tripura) as a highly respectable and most beloved guest, and wish-yielding clouds quenching the wild fire of indigence.They are spells and valuable gems as it were for counteracting the venom of serpents in the form of sensuous enjoyments, and efface the deep marks of evil destiny contained on the forehead. They are sunbeams, as it were, dispelling the darkness of ignorance, and clouds nourishing the paddy crop in the form of devotees; trees of paradise, as it were, yielding the object of oneís desire; easily available for service and gratifying like Vi¶ƒu and ›iva; stars as it were adorning the autumnal sky in the shape of the poetís mind, and the very lifeís treasure for the devotees of ›r∂ Råma; a rich harvest of enjoyments as it; were yielded by the totality of oneís meritorious deeds and sincerely devoted to the good of the world like holy men; sporting in the mind of the devotees as swans in the Månasarovara lake and purifying as the waves of the holy Ga∆gå. (1ó7) ŒÊ0ó∑ȧ¬Õ ∑ȧÃ⁄U∑§ ∑ȧøÊÁ‹ ∑§Á‹ ∑§¬≈U Œ¢÷ ¬Ê·¢«U– Œ„UŸ ⁄UÊ◊ ªÈŸ ª˝Ê◊ Á¡Á◊ ߢœŸ •Ÿ‹ ¬˝ø¢«UH 32 (∑§)H ⁄UÊ◊øÁ⁄Uà ⁄UÊ∑§‚ ∑§⁄U ‚Á⁄U‚ ‚ÈπŒ ‚’ ∑§Ê„ÈU– ‚îÊŸ ∑ȧ◊ÈŒ ø∑§Ù⁄U Áøà Á„Uà Á’‚Á· ’«∏U ‹Ê„ÈUH 32 (π)H Do.: kupatha kutaraka kucåli kali kapa¢a da≈bha på¶a≈Œa, dahana råma guna gråma jimi i≈dhana anala praca≈Œa.32(A). råmacarita råkesa kara sarisa sukhada saba kåhu, sajjana kumuda cakora cita hita bise¶i baRa låhu.32(B). The hosts of virtues possessed by ›r∂ Råma are like a blazing fire to consume the dry wood of evil ways, fallacious reasoning, mischievous practices, deceit, hypocrisy and heresy prevailing in Kali. The exploits of ›r∂ Råma are delightful to one and all even as the rays of the full moon; they are particularly agreeable and highly beneficial to the mind of the virtuous, who can be compared to the white water-lily and the Cakora† bird. (32 A-B) * Sage Agastya is said to have drunk up the ocean in three draughts. He was born of a jar; this earn him the tittle of ëKumbhajaí. † The white water-lily is proverbially noted for its attachment to the moon and is supposed to open its
- 62. 62 * ›R∫RÅMACARITAMÅNASA * øı0ó∑§ËÁã„U ¬˝SŸ ¡Á„U ÷Ê°Áà ÷flÊŸË– ¡Á„U Á’Áœ ‚¢∑§⁄U ∑§„UÊ ’πÊŸËH ‚Ù ‚’ „UÃÈ ∑§„U’ ◊Ò¥ ªÊ߸– ∑§Õʬ˝’¢œ Á’ÁøòÊ ’ŸÊ߸H 1H ¡®„U ÿ„U ∑§ÕÊ ‚ÈŸË Ÿ®„U „UÙ߸– ¡ÁŸ •Êø⁄U¡È ∑§⁄ÒU ‚ÈÁŸ ‚Ù߸H ∑§ÕÊ •‹ıÁ∑§∑§ ‚ÈŸ®„U ¡ ÇÿÊŸË– Ÿ®„U •Êø⁄U¡È ∑§⁄U®„U •‚ ¡ÊŸËH 2H ⁄UÊ◊∑§ÕÊ ∑Ò§ Á◊Áà ¡ª ŸÊ„UË¥– •Á‚ ¬˝ÃËÁà ÁÃã„U ∑§ ◊Ÿ ◊Ê„UË¥H ŸÊŸÊ ÷Ê°Áà ⁄UÊ◊ •flÃÊ⁄UÊ– ⁄UÊ◊ÊÿŸ ‚à ∑§ÙÁ≈U •¬Ê⁄UÊH 3H ∑§‹¬÷Œ „UÁ⁄UøÁ⁄Uà ‚È„UÊ∞– ÷Ê°Áà •Ÿ∑§ ◊ÈŸË‚ã„U ªÊ∞H ∑§Á⁄U• Ÿ ‚¢‚ÿ •‚ ©U⁄U •ÊŸË– ‚ÈÁŸ• ∑§ÕÊ ‚ÊŒ⁄U ⁄UÁà ◊ÊŸËH 4H Cau.: k∂nhi prasna jehi bhå° ti bhavån∂, jehi bidhi sa≈kara kahå bakhån∂. so saba hetu kahaba maiÚ gå∂, kathåpraba≈dha bicitra banå∂.1. jehiÚ yaha kathå sun∂ nahiÚ ho∂, jani åcaraju karai suni so∂. kathå alaukika sunahiÚ je gyån∂, nahiÚ åcaraju karahiÚ asa jån∂.2. råmakathå kai miti jaga nåh∂°, asi prat∂ti tinha ke mana måh∂°. nånå bhå°ti råma avatårå, råmåyana sata ko¢i apårå.3. kalapabheda haricarita suhåe, bhå° ti aneka mun∂sanha gåe. karia na sa≈saya asa ura ån∂, sunia kathå sådara rati mån∂.4. I shall now relate at some length the seed of the storyóviz., how Goddess Bhavån∂ (Pårvat∂) questioned Lord ›a∆kara and how the latter answered Her questionsó weaving a strange narrative round this episode. Let no one who should happen not to have heard this anecdote before, be surprised to hear it. Wise men who hear this uncommon, legend marvel not; for they know there is no limit to the stories of ›r∂ Råma in this world. They are convinced in their heart that ›r∂ Råma has bodied Himself forth in diverse ways and that the Råmåyaƒa, though consisting of a thousand million verses, is yet infinite. Great sages have diversely sung the charming stories of ›r∂ Hari, relating as they do to different Kalpas or cycles. Bearing this in mind the reader should not entertain any doubt and should hear this narrative reverently and with devotion. (1ó4) ŒÙ0ó ⁄UÊ◊ •Ÿ¢Ã •Ÿ¢Ã ªÈŸ •Á◊à ∑§ÕÊ Á’SÃÊ⁄U– ‚ÈÁŸ •Êø⁄U¡È Ÿ ◊ÊÁŸ„U®„U Á¡ã„U ∑¥§ Á’◊‹ Á’øÊ⁄UH 33H Do.: råma ana≈ta ana≈ta guna amita kathå biståra, suni åcaraju na månihahiÚ jinha ke° bimala bicåra.33. Råma is infinite, infinite are His virtues and the dimensions of His story are also immeasurable. Those whose thoughts are pure will, therefore, feel no surprise when they hear it. (33) øı0ó∞Á„U Á’Áœ ‚’ ‚¢‚ÿ ∑§Á⁄U ŒÍ⁄UË– Á‚⁄U œÁ⁄U ªÈ⁄U ¬Œ ¬¢∑§¡ œÍ⁄UËH ¬ÈÁŸ ‚’„UË Á’Ÿfl©°U ∑§⁄U ¡Ù⁄UË– ∑§⁄Uà ∑§ÕÊ ¡®„U ‹Êª Ÿ πÙ⁄UËH 1H ‚ÊŒ⁄U Á‚flÁ„U ŸÊß •’ ◊ÊÕÊ– ’⁄UŸ©°U Á’‚Œ ⁄UÊ◊ ªÈŸ ªÊÕÊH ‚¢’à ‚Ù⁄U„ U ‚Ò ∞∑§ÃË‚Ê– ∑§⁄U©°U ∑§ÕÊ „UÁ⁄U ¬Œ œÁ⁄U ‚Ë‚ÊH 2H petals in moonlight alone. Similarly the Cakora is said to feed on moonbeams and supposed to be particularly enamoured of the moon.
- 63. * BÅLA-KÅ°NœA *63 Ÿı◊Ë ÷ı◊ ’Ê⁄U ◊œÈ ◊Ê‚Ê– •flœ¬È⁄UË¢ ÿ„U øÁ⁄Uà ¬˝∑§Ê‚ÊH ¡Á„U ÁŒŸ ⁄UÊ◊ ¡Ÿ◊ üÊÈÁà ªÊfl®„U– ÃË⁄UÕ ‚∑§‹ ÄUÊ° øÁ‹ •Êfl®„UH 3H •‚È⁄U ŸÊª πª Ÿ⁄U ◊ÈÁŸ ŒflÊ– •Êß ∑§⁄U®„U ⁄UÉÊÈŸÊÿ∑§ ‚flÊH ¡ã◊ ◊„UÙà‚fl ⁄Uø®„U ‚È¡ÊŸÊ– ∑§⁄U®„U ⁄UÊ◊ ∑§‹ ∑§Ë⁄UÁà ªÊŸÊH 4H Cau.: ehi bidhi saba sa≈saya kari dµur∂, sira dhari gura pada pa≈kaja dhµur∂. puni sabah∂ binavau° kara jor∂, karata kathå jehiÚ låga na khor∂.1. sådara sivahi nåi aba måthå, barana~~u . bisada råma guna gåthå. sa≈bata soraha sai ekat∂så, kara~~u . kathå hari pada dhari s∂så.2. naum∂ bhauma båra madhu måså, avadhapur∂° yaha carita prakåså. jehi dina råma janama ‹ruti gåvahiÚ, t∂ratha sakala tahå° cali åvahiÚ.3. asura någa khaga nara muni devå, åi karahiÚ raghunåyaka sevå. janma mahotsava racahiÚ sujånå, karahiÚ råma kala k∂rati gånå.4. Putting away all doubts in this way and placing on my head the dust from the lotus feet of my preceptor, I supplicate all with joined palms once more, so that no blame may attach to the telling of the story. Reverently bowing my head to Lord ›iva, I now proceed to recount the fair virtues of ›r∂ Råma. placing my head on the feet of ›r∂ Hari I commence this story in the Sa≈vat year 1631. On Tuesday, the ninth of the lunar month of Caitra, this story shed its lustre at Ayodhyå. On thes day of ›r∂ Råmaís birth the presiding spirits of all holy places flock thereóso declare the Vedasóand demons, Någas, birds, human beings, sages and gods come and pay their homage to the Lord of Raghus. Wise men celebrate the great birthday festival and sing the sweet glory of ›r∂ Råma. (1ó4) ŒÊ0ó◊îÊ®„U ‚îÊŸ ’¢ÎŒ ’„ÈU ¬ÊflŸ ‚⁄U¡Í ŸË⁄U– ¡¬®„U ⁄UÊ◊ œÁ⁄U äÿÊŸ ©U⁄U ‚È¢Œ⁄U SÿÊ◊ ‚⁄UË⁄UH 34H Do.: majjahiÚ sajjana bæ≈da bahu påvana sarajµu n∂ra, japahiÚ råma dhari dhyåna ura su≈dara syåma sar∂ra.34. Numerous groups of pious men take dip in the holy water of the Sarayµu river and, visualizing in their heart the beautiful swarthy form of ›r∂ Råma, mutter His name. (34) øı0óŒ⁄U‚ ¬⁄U‚ ◊îÊŸ •L§ ¬ÊŸÊ– „U⁄Uß ¬Ê¬ ∑§„U ’Œ ¬È⁄UÊŸÊH ŸŒË ¬ÈŸËà •Á◊à ◊Á„U◊Ê •ÁÖ ∑§Á„U Ÿ ‚∑§ß ‚Ê⁄UŒÊ Á’◊‹◊ÁÃH 1H ⁄UÊ◊ œÊ◊ŒÊ ¬È⁄UË ‚È„UÊflÁŸ– ‹Ù∑§ ‚◊Sà Á’ÁŒÃ •Áà ¬ÊflÁŸH øÊÁ⁄U πÊÁŸ ¡ª ¡Ëfl •¬Ê⁄UÊ– •flœ á¥ ÃŸÈ Ÿ®„U ‚¢‚Ê⁄UÊH 2H ‚’ Á’Áœ ¬È⁄UË ◊ŸÙ„U⁄U ¡ÊŸË– ‚∑§‹ Á‚Áh¬˝Œ ◊¢ª‹ πÊŸËH Á’◊‹ ∑§ÕÊ ∑§⁄U ∑§Ëã„U •⁄¢U÷Ê– ‚ÈŸÃ Ÿ‚Ê®„U ∑§Ê◊ ◊Œ Œ¢÷ÊH 3H ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ∞Á„U ŸÊ◊Ê– ‚ÈŸÃ üÊflŸ ¬Êß• Á’üÊÊ◊ÊH ◊Ÿ ∑§Á⁄U Á’·ÿ •Ÿ‹ ’Ÿ ¡⁄U߸– „UÙß ‚ÈπË ¡ı¥ ∞®„U ‚⁄U ¬⁄U߸H 4H ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ◊ÈÁŸ ÷ÊflŸ– Á’⁄Uø©U ‚¢÷È ‚È„UÊflŸ ¬ÊflŸH ÁòÊÁ’œ ŒÙ· ŒÈπ ŒÊÁ⁄UŒ ŒÊflŸ– ∑§Á‹ ∑ȧøÊÁ‹ ∑ȧÁ‹ ∑§‹È· Ÿ‚ÊflŸH 5H
- 64. 64 * ›R∫RÅMACARITAMÅNASA * ⁄UÁø ◊„U‚ ÁŸ¡ ◊ÊŸ‚ ⁄UÊπÊ– ¬Êß ‚È‚◊©U Á‚flÊ ‚Ÿ ÷Ê·ÊH ÃÊÃ¥ ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ’⁄U– œ⁄U©U ŸÊ◊ Á„Uÿ° „UÁ⁄U „U⁄UÁ· „U⁄UH 6H ∑§„U©°U ∑§ÕÊ ‚Ùß ‚ÈπŒ ‚È„UÊ߸– ‚ÊŒ⁄U ‚ÈŸ„ÈU ‚È¡Ÿ ◊Ÿ ‹Ê߸H 7H Cau.: darasa parasa majjana aru pånå, harai påpa kaha beda purånå. nad∂ pun∂ta amita mahimå ati, kahi na sakai såradå bimalamati.1. råma dhåmadå pur∂ suhåvani, loka samasta bidita ati påvani. cåri khåni jaga j∂va apårå, avadha taj~e . tanu nahiÚ sa≈sårå.2. saba bidhi pur∂ manohara jån∂, sakala siddhiprada ma≈gala khån∂. bimala kathå kara k∂nha ara≈bhå, sunata nasåhiÚ kåma mada da≈bhå.3. råmacaritamånasa ehi nåmå, sunata ‹ravana påia bi‹råmå. mana kari bi¶aya anala bana jara∂, hoi sukh∂ ja~u . ehiÚ sara parai.4. råmacaritamånasa muni bhåvana, biraceu sa≈bhu suhåvana påvana. tribidha do¶a dukha dårida dåvana, kali kucåli kuli kalu¶a nasåvana.5. raci mahesa nija månasa råkhå, påi susamau sivå sana bhå¶å. tåt~e . råmacaritamånasa bara, dhareu nåma hiya° heri hara¶i hara.6. kaha~~u . kathå soi sukhada suhå∂, sådara sunahu sujana mana lå∂.7. The very sight and touch of the Sarayµu, a dip into its waters or a draught from it cleanses oneís sinsóso declare the Vedas and Puråƒas. Even ›åradå, the goddess of learning, with Her pure intelligence cannot describe the infinite glory of this most sacred river. The beautiful town of Ayodhyå grants an abode in ›r∂ Råmaís heaven; it is celebrated through all the worlds and is the holiest of the holy. There are countless living beings in this world belonging to the four species (viz., viviparous, oviparous, sweat-born and those shooting from the earth); whoever of these shed their mortal coil in Ayodhyå are never born again. Knowing the town to be charming in everyway, a bestower of all forms of success and a storehouse of blessings, I commenced writing this sacred story there. The impulses of lust, arrogance and hypocrisy positively disappear from the mind of those who hear it. One derives solace by hearing its very name, Råmacaritamånasa (the Månasa lake of ›r∂ Råmaís exploits). The elephant of our mind, which is being scorched by the wild fire of sensuous enjoyments, is sure to get relief, should it drop into this lake. The holy and beautiful Råmacaritamånasa is the delight of sages; it was conceived by ›ambhu (Lord ›iva). It puts down the three kinds of error, sorrow and indigence* and uproots all evil practices and impurities of the Kali age. Having conceived it, the great Lord ›iva treasured it in His mind till, when a favourable opportunity presented itself, He communicated it to His consort, ›ivå (Pårvat∂). Therefore, after due consideration Lord Hara joyously gave it the excellent title of Råmacaritamånasa†. I repeat the same delightful and charming story; hear it reverently and attentively, O noble souls. (1ó7) * The three kinds of error are those relating to thought, word and deed; birth, death and old age constitute the three kinds of sorrow and the three kinds of indigence referred to her are: (1) poverty of body (2) poverty in men and (3) poverty of means. † The word ëMånasa also denotes the mind and Lord ›iva gave this story the title of ëRåmacaritamånasaí firstly because it contains a life-account of ›r∂ Råma and secondly because He treasured it in His mind before communicating it to Pårvat∂.
- 65. * BÅLA-KÅ°NœA *65 ŒÊ0ó ¡‚ ◊ÊŸ‚ ¡Á„U Á’Áœ ÷ÿ©U ¡ª ¬˝øÊ⁄U ¡Á„U „UÃÈ– •’ ‚Ùß ∑§„U©°U ¬˝‚¢ª ‚’ ‚ÈÁ◊Á⁄U ©U◊Ê ’η∑§ÃÈH 35H Do.: jasa månasa jehi bidhi bhayau jaga pracåra jehi hetu, aba soi kahau° prasa≈ga saba sumiri umå bæ¶aketu.35. Invoking Umå (Goddess Pårvat∂) and Lord ›iva (who has a bull emblazoned on His standard), I now proceed to give a full account as to what this Råmacaritamånasa is like, how it came to be and what led to its popularity in the world. (35) øı0ó‚¢÷È ¬˝‚ÊŒ ‚È◊Áà Á„Uÿ° „ÈU‹‚Ë– ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ ∑§Á’ ÃÈ‹‚ËH ∑§⁄Uß ◊ŸÙ„U⁄U ◊Áà •ŸÈ„UÊ⁄UË– ‚È¡Ÿ ‚ÈÁøà ‚ÈÁŸ ‹„ÈU ‚ÈœÊ⁄UËH 1H ‚È◊Áà ÷ÍÁ◊ Õ‹ NUŒÿ •ªÊœÍ– ’Œ ¬È⁄UÊŸ ©UŒÁœ ÉÊŸ ‚ÊœÍH ’⁄U·®„U ⁄UÊ◊ ‚È¡‚ ’⁄U ’Ê⁄UË– ◊œÈ⁄U ◊ŸÙ„U⁄U ◊¢ª‹∑§Ê⁄UËH 2H ‹Ë‹Ê ‚ªÈŸ ¡Ù ∑§„U®„U ’πÊŸË– ‚Ùß Sflë¿UÃÊ ∑§⁄Uß ◊‹ „UÊŸËH ¬˝◊ ÷ªÁà ¡Ù ’⁄UÁŸ Ÿ ¡Ê߸– ‚Ùß ◊œÈ⁄UÃÊ ‚È‚ËËÃÊ߸H 3H ‚Ù ¡‹ ‚È∑Χà ‚ÊÁ‹ Á„Uà „UÙ߸– ⁄UÊ◊ ÷ªÃ ¡Ÿ ¡ËflŸ ‚Ù߸H ◊œÊ ◊Á„U ªÃ ‚Ù ¡‹ ¬ÊflŸ– ‚Á∑§Á‹ üÊflŸ ◊ª ø‹©U ‚È„UÊflŸH 4H ÷⁄U©U ‚È◊ÊŸ‚ ‚ÈÕ‹ ÁÕ⁄UÊŸÊ– ‚ÈπŒ ‚Ëà L§Áø øÊL§ Áø⁄UÊŸÊH 5H Cau.: sa≈bhu prasåda sumati hiya° hulas∂, råmacaritamånasa kabi tulas∂. karai manohara mati anuhår∂, sujana sucita suni lehu sudhår∂.1. sumati bhµumi thala hædaya agådhµu, beda puråna udadhi ghana sådhµu. bara¶ahiÚ råma sujasa bara bår∂, madhura manohara ma≈galakår∂.2. l∂lå saguna jo kahahiÚ bakhån∂, soi svacchatå karai mala hån∂. prema bhagati jo barani na jå∂, soi madhuratå sus∂talatå∂.3. so jala sukæta såli hita ho∂, råma bhagata jana j∂vana so∂. medhå mahi gata so jala påvana, sakili ‹ravana maga caleu suhåvana.4. bhareu sumånasa suthala thirånå, sukhada s∂ta ruci cåru cirånå.5. By the grace of ›ambhu (Lord ›iva) a blessed idea inspired the mind of Tulas∂dåsa, which made him the author of Råmacaritamånasa. The author has polished his composition to the best of his intellect; yet listen to it with a sympathetic mind, O noble souls, and correct it. A refined (Såttvika) intellect is the catchment area, heart is the fathomless cavity, the Vedas and Puråƒas constitute the ocean; while holy men represent the clouds which rain down pure, sweet, agreeable and blessed water in the form of ›r∂ Råmaís excellent glory. Pastimes of a personal God that such holy men narrate in extenso are the transparency of this water, which cleanses all impurity; while loving Devotion, which defies all description, represents its sweetness and coolness. This water is beneficial for the paddy crop in the form of virtuous deeds, it is life itself to the devotees of ›r∂ Råma. The same holy water, when it dropped on the soil of the intellect, flowed in a volume through the beautiful channel of the ears and, collecting in the lovely spot called the heart, came to be stationary. Having remained there for a long time, it became clear, agreeable, cool and refreshing. (1ó5)
- 66. 66 * ›R∫RÅMACARITAMÅNASA * ŒÊ0ó‚ÈÁ∆U ‚¢ÈŒ⁄U ‚¢’ÊŒ ’⁄U Á’⁄Uø ’ÈÁh Á’øÊÁ⁄U– Ãß ∞Á„U ¬ÊflŸ ‚È÷ª ‚⁄U ÉÊÊ≈U ◊ŸÙ„U⁄U øÊÁ⁄UH 36H Do.: su¢hi su≈dara sa≈båda bara birace buddhi bicåri, tei ehi påvana subhaga sara ghå¢a manohara cåri.36. The four most beautiful and excellent dialogues (viz., those between (i) Bhu‹uƒŒi and GaruŒa, (ii) ›iva and Pårvat∂ (iii) Yåj¤avalkya and Bharadvåja and (iv) between Tulas∂dåsa and other saints) that have been cleverly woven into this narrative are the four lovely Ghå¢as of this holy and charming lake. (36) øı0ó‚# ¬˝’¢œ ‚È÷ª ‚٬ʟʖ ÇÿÊŸ ŸÿŸ ÁŸ⁄Uπà ◊Ÿ ◊ÊŸÊH ⁄UÉÊȬÁà ◊Á„U◊Ê •ªÈŸ •’ʜʖ ’⁄UŸ’ ‚Ùß ’⁄U ’ÊÁ⁄U •ªÊœÊH 1H ⁄UÊ◊ ‚Ëÿ ¡‚ ‚Á‹‹ ‚Ȝʂ◊– ©U¬◊Ê ’ËÁø Á’‹Ê‚ ◊ŸÙ⁄U◊H ¬È⁄UßÁŸ ‚ÉÊŸ øÊL§ øı¬Ê߸– ¡ÈªÈÁà ◊¢¡È ◊ÁŸ ‚ˬ ‚È„UÊ߸H 2H ¿¢UŒ ‚Ù⁄U∆UÊ ‚È¢Œ⁄U ŒÙ„UÊ– ‚Ùß ’„ÈU⁄¢Uª ∑§◊‹ ∑ȧ‹ ‚Ù„UÊH •⁄UÕ •ŸÍ¬ ‚È÷Êfl ‚È÷Ê‚Ê– ‚Ùß ¬⁄Uʪ ◊∑§⁄¢UŒ ‚È’Ê‚ÊH 3H ‚È∑Χà ¬¢È¡ ◊¢¡È‹ •Á‹ ◊Ê‹Ê– ÇÿÊŸ Á’⁄Uʪ Á’øÊ⁄U ◊⁄UÊ‹ÊH œÈÁŸ •fl⁄U’ ∑§Á’à ªÈŸ ¡ÊÃË– ◊ËŸ ◊ŸÙ„U⁄U à ’„ÈU÷Ê°ÃËH 4H •⁄UÕ œ⁄U◊ ∑§Ê◊ÊÁŒ∑§ øÊ⁄UË– ∑§„U’ ÇÿÊŸ Á’ÇÿÊŸ Á’øÊ⁄UËH Ÿfl ⁄U‚ ¡¬ ì ¡Ùª Á’⁄Uʪʖ à ‚’ ¡‹ø⁄U øÊL§ ë∏UʪÊH 5H ‚È∑ΧÃË ‚ÊœÈ ŸÊ◊ ªÈŸ ªÊŸÊ– à Á’ÁøòÊ ¡‹ Á’„Uª ‚◊ÊŸÊH ‚¢Ã‚÷Ê ø„È°U ÁŒÁ‚ •fl°⁄UÊ߸– üÊhÊ Á⁄UÃÈ ’‚¢Ã ‚◊ ªÊ߸H 6H ÷ªÁà ÁŸM§¬Ÿ Á’Á’œ Á’œÊŸÊ– ¿U◊Ê ŒÿÊ Œ◊ ‹ÃÊ Á’ÃÊŸÊH ‚◊ ¡◊ ÁŸÿ◊ »Í§‹ »§‹ ÇÿÊŸÊ– „UÁ⁄U ¬Œ ⁄UÁà ⁄U‚ ’Œ ’πÊŸÊH 7H •ı⁄U©U ∑§ÕÊ •Ÿ∑§ ¬˝‚¢ªÊ– Ãß ‚È∑§ Á¬∑§ ’„ÈU’⁄UŸ Á’„¢UªÊH 8H Cau.: sapta praba≈dha subhaga sopånå, gyåna nayana nirakhata mana månå. raghupati mahimå aguna abådhå, baranaba soi bara båri agådhå.1. råma s∂ya jasa salila sudhåsama, upamå b∂ci bilåsa manorama. puraini saghana cåru caupå∂, juguti ma≈ju mani s∂pa suhå∂.2. cha≈da sora¢hå su≈dara dohå, soi bahura≈ga kamala kula sohå. aratha anµupa subhåva subhåså, soi paråga makara≈da subåså.3. sukæta pu≈ja ma≈jula ali målå, gyåna biråga bicåra marålå. dhuni avareba kabita guna jåt∂, m∂na manohara te bahubhå°t∂.4. aratha dharama kåmådika cår∂, kahaba gyåna bigyåna bicår∂. nava rasa japa tapa joga birågå, te saba jalacara cåru taRågå.5. sukæt∂ sådhu nåma guna gånå, te bicitra jala bihaga samånå. sa≈tasabhå cah~~u . disi ava°rå∂, ‹raddhå ritu basa≈ta sama gå∂.6. bhagati nirµupana bibidha bidhånå, chamå dayå dama latå bitånå. sama jama niyama phµula phala gyånå, hari pada rati rasa beda bakhånå.7. aurau kathå aneka prasa≈gå, tei suka pika bahubarana biha≈gå.8.
- 67. * BÅLA-KÅ°NœA *67 The seven Books are the seven beautiful flights of steps, which the soul delights to look upon with the eyes of wisdom; the unqualified and unbounded greatness of ›r∂ Råma, which will be presently discussed, represents the unfathomable, depth of this holy water. The glory of ›r∂ Råma and S∂tå constitutes the nectarean water; the similes represent the soul-ravishing sport of its wavelets. The beautiful Caupå∂s represent the thick growth of lotus-plants; the various poetic devices constitute the lovely shells that yield beautiful pearls. The other metres, vi z., Chandas, Sora¢hås and Dohås, are the cluster of charming many-coloured lotuses. The incomparable sense, the beautiful ideas and the elegant expression represent the pollen, honey and fragrance of those flowers respectively. The virtuous acts mentioned therein are the charming swarms of bees; the references to spiritual enlightenment, dispassion and reason represent the swan. The implications and involutions and the various excellences and styles of poetry are the lovely fishes of various kinds. The four ends of human existence, viz., worldly riches religious merit, enjoyment and liberation, the reasoned exposition of J¤åna (Knowledge of God in His absolute formless aspect) and vij¤åna (Knowledge of qualified Divinity both with and without form), the nine sentiments of poetry,* and the references to Japa (the muttering of mystic formulae), austerity, Yoga (contemplative union with God) and detachment from the worldóall these represent the charming aquatic creatures of this lake. Eulogies on virtuous men, pious souls and the Name of Godóthese correspond to water-birds of various kinds. The assemblages of saints referred to herein are the mango groves hemming the lake on all sides and piety has been likened to the vernal season. The exposition of the various types of Devotion and the references to forbearance, compassion and sense-control represent the canopies of creepers. Even so mind- control, the five Yamas or forms of self-restraint (viz., non-violence, truthfulness, non- thieving, continence and non-acquisition of property), the five Niyamas or religious vows (viz., those of external and internal purity, contentment, austerity, study of sacred books or repetition of the Divine Name and self-surrender to God) are the blossoms of these creepers; spiritual enlightenment is their fruit and loving devotion to the feet of ›r∂ Hari constitutes the sap of this fruit of spiritual enlightenment: so declare the Vedas. The various other episodes forming part of this narrative are the birds of different colours such as the parrot and the cuckoo. (1ó8) ŒÊ0ó¬È‹∑§ ’ÊÁ≈U∑§Ê ’ʪ ’Ÿ ‚Èπ ‚ÈÁ’„¢Uª Á’„UÊL§– ◊Ê‹Ë ‚È◊Ÿ ‚Ÿ„U ¡‹ ‚Ë¥øà ‹ÙøŸ øÊL§H 37H Do.: pulaka bå¢ikå båga bana sukha subiha≈ga bihåru, mål∂ sumana saneha jala s∂°cata locana cåru.37. The thrill of joy that one experiences while listening to this narrative represents the flower gardens, orchards and groves; and the delight one feels is the sporting of birds; while a noble mind is the gardener, who waters the garden etc., with the moisture of love through the charming jars of eyes. (37) øı0ó¡ ªÊfl®„U ÿ„U øÁ⁄Uà ‚°÷Ê⁄U– Ãß ∞Á„U ÃÊ‹ øÃÈ⁄U ⁄UπflÊ⁄UH ‚ŒÊ ‚ÈŸ®„U ‚ÊŒ⁄U Ÿ⁄U ŸÊ⁄UË– Ãß ‚È⁄U’⁄ ◊ÊŸ‚ •Áœ∑§Ê⁄UËH 1H * The nine sentiments of poetry are: (1) ›æ∆gåra (the erotic sentiment or the sentiment of love) (2) Håsya (the humorous sentiment) (3) Karuƒa (the pathetic sentiment) (4) V∂ra (the heroic sentiment) (5) Raudra (the sentiment of wrath or fury) (6) Bhayånaka (the sentiment of terror) (7) B∂bhatsa (the sentiment of disgust) (8) ›ånta (the sentiment of quietism) and (9) Adbhuta (the marvellous sentiment).
- 68. 68 * ›R∫RÅMACARITAMÅNASA * •ÁÃ π‹ ¡ Á’·ß¸ ’ª ∑§ÊªÊ– ∞Á„U ‚⁄U ÁŸ∑§≈U Ÿ ¡Ê®„U •÷ʪÊH ‚¢’È∑§ ÷∑§ ‚flÊ⁄U ‚◊ÊŸÊ– ß„UÊ° Ÿ Á’·ÿ ∑§ÕÊ ⁄U‚ ŸÊŸÊH 2H ÃÁ„U ∑§Ê⁄UŸ •Êflà Á„Uÿ° „UÊ⁄U– ∑§Ê◊Ë ∑§Ê∑§ ’‹Ê∑§ Á’øÊ⁄UH •Êflà ∞®„U ‚⁄U •Áà ∑§Á∆UŸÊ߸– ⁄UÊ◊ ∑Χ¬Ê Á’ŸÈ •Êß Ÿ ¡Ê߸H 3H ∑§Á∆UŸ ∑ȧ‚¢ª ∑ȧ¬¢Õ ∑§⁄UÊ‹Ê– ÁÃã„U ∑§ ’øŸ ’ÊÉÊ „UÁ⁄U éÿÊ‹ÊH ªÎ„U ∑§Ê⁄U¡ ŸÊŸÊ ¡¢¡Ê‹Ê– à •Áà ŒÈª¸◊ ‚Ò‹ Á’‚Ê‹ÊH 4H ’Ÿ ’„ÈU Á’·◊ ◊Ù„U ◊Œ ◊ÊŸÊ– ŸŒË¥ ∑ȧÃ∑¸§ ÷ÿ¢∑§⁄U ŸÊŸÊH 5H Cau.: je gåvahiÚ yaha carita sa°bhåre, tei ehi tåla catura rakhavåre. sadå sunahiÚ sådara nara når∂, tei surabara månasa adhikår∂.1. ati khala je bi¶a∂ baga kågå, ehiÚ sara nika¢a na jåhiÚ abhågå. sa≈buka bheka sevåra samånå, ihå° na bi¶aya kathå rasa nånå.2. tehi kårana åvata hiya° håre, kåm∂ kåka balåka bicåre. åvata ehiÚ sara ati ka¢hinå∂, råma kæpå binu åi na jå∂.3. ka¢hina kusa≈ga kupa≈tha karålå, tinha ke bacana bågha hari byålå. gæha kåraja nånå ja≈jålå, te ati durgama saila bisålå.4. bana bahu bi¶ama moha mada månå, nad∂° kutarka bhaya≈kara nånå.5. Those who carefully recite this poem, they alone are the vigilant guardians of this lake. And those men and women who reverently hear it everyday are the great gods exercising jurisdiction over this Månasarovara lake. Sensual wretches are the accursed herons and crows who never approach the lake. For here there are no varied talks of the pleasures of sense, corresponding to snails, frogs and moss. That is why poor crows and herons in the form of lustful men lack the heart to visit this place. For there is much difficulty in getting to this place and it is not possible to reach it without the grace of ›r∂ Råma. Bad company, which is so obdurate, constitutes a terribly rough road; and the words of such companions are so many tigers, lions and serpents. The various occupations and entanglements of domestic life are huge mountains which are so difficult to approach. Infatuation, arrogance and pride are so many inaccessible woods; and sophisms of various kinds are frightful streams. (1ó5) ŒÊ0ó¡ üÊhÊ ‚¢’‹ ⁄UÁ„Uà Ÿ®„U ‚¢Ãã„U ∑§⁄U ‚ÊÕ– ÁÃã„U ∑§„È°U ◊ÊŸ‚ •ª◊ •Áà Á¡ã„UÁ„U Ÿ Á¬˝ÿ ⁄UÉÊÈŸÊÕH 38H Do.: je ‹raddhå sa≈bala rahita nahiÚ sa≈tanha kara såtha, tinha kahu° månasa agama ati jinhahi na priya raghunåtha.38. The Månasa is most inaccessible to those who lack provisions for the journey in the shape of piety, who do not enjoy the company of saints and who have no love for the Lord of Raghus (›r∂ Råma). (38) øı0ó¡ı¥ ∑§Á⁄U ∑§CÔU ¡Êß ¬ÈÁŸ ∑§Ù߸– ¡Êî„U ŸËŒ ¡È«∏UÊ߸ „UÙ߸H ¡«∏UÃÊ ¡Ê«∏ U Á’·◊ ©U⁄U ‹ÊªÊ– ª∞„È°U Ÿ ◊îÊŸ ¬Êfl •÷ʪÊH 1H ∑§Á⁄U Ÿ ¡Êß ‚⁄U ◊îÊŸ ¬ÊŸÊ– Á»§Á⁄U •Êflß ‚◊à •Á÷◊ÊŸÊH ¡ı¥ ’„UÙÁ⁄U ∑§Ù©U ¬Í¿UŸ •ÊflÊ– ‚⁄U ®ŸŒÊ ∑§Á⁄U ÃÊÁ„U ’ȤÊÊflÊH 2H ‚∑§‹ Á’ÉÊA éÿʬ®„U Ÿ®„U ÄUË– ⁄UÊ◊ ‚È∑Χ¬Ê° Á’‹Ù∑§®„U ¡„UËH ‚Ùß ‚ÊŒ⁄U ‚⁄U ◊îÊŸÈ ∑§⁄U߸– ◊„UÊ ÉÊÙ⁄U òÊÿÃʬ Ÿ ¡⁄U߸H 3H
- 69. * BÅLA-KÅ°NœA *69 à Ÿ⁄U ÿ„U ‚⁄U áÁ„U¢ Ÿ ∑§Ê™§– Á¡ã„U ∑¥§ ⁄UÊ◊ ø⁄UŸ ÷‹ ÷Ê™§H ¡Ù Ÿ„UÊß ø„U ∞®„U ‚⁄U ÷Ê߸– ‚Ù ‚¢ª ∑§⁄U©U ◊Ÿ ‹Ê߸H 4H •‚ ◊ÊŸ‚ ◊ÊŸ‚ øπ øÊ„UË– ÷ß ∑§Á’ ’ÈÁh Á’◊‹ •flªÊ„UËH ÷ÿ©U NUŒÿ° •ÊŸ¢Œ ©U¿UÊ„ÍU– ©U◊ª©U ¬˝◊ ¬˝◊ÙŒ ¬˝’Ê„ÍUH 5H ø‹Ë ‚È÷ª ∑§Á’ÃÊ ‚Á⁄UÃÊ ‚Ù– ⁄UÊ◊ Á’◊‹ ¡‚ ¡‹ ÷Á⁄UÃÊ ‚ÙH ‚⁄U¡Í ŸÊ◊ ‚È◊¢ª‹ ◊Í‹Ê– ‹Ù∑§ ’Œ ◊à ◊¢¡È‹ ∑ͧ‹ÊH 6H ŸŒË ¬ÈŸËà ‚È◊ÊŸ‚ Ÿ¢ÁŒÁŸ– ∑§Á‹◊‹ ÃΟ ÃL§ ◊Í‹ ÁŸ∑¢§ÁŒÁŸH 7H Cau.: jau° kari ka¶¢a jåi puni ko∂, jåtahiÚ n∂da juRå∂ ho∂. jaRatå jåRa bi¶ama ura lågå, gaehu° na majjana påva abhågå.1. kari na jåi sara majjana pånå, phiri åvai sameta abhimånå. jau° bahori kou pµuchana åvå, sara ni≈då kari tåhi bujhåvå.2. sakala bighna byåpahiÚ nahiÚ teh∂, råma sukæpå° bilokahiÚ jeh∂. soi sådara sara majjanu kara∂, mahå ghora trayatåpa na jara∂.3. te nara yaha sara tajahiÚ na kåµu, jinha ke° råma carana bhala bhåµu. jo nahåi caha ehiÚ sara bhå∂, so satasa≈ga karau mana lå∂.4. asa månasa månasa cakha cåh∂, bhai kabi buddhi bimala avagåh∂. bhayau hædaya° åna≈da uchåhµu, umageu prema pramoda prabåhµu.5. cal∂ subhaga kabitå saritå so, råma bimala jasa jala bharitå so. sarajµu nåma suma≈gala mµulå, loka beda mata ma≈jula kµulå.6. nad∂ pun∂ta sumånasa na≈dini, kalimala tæna taru mµula nika≈dini.7. Even if anyone makes his way to it undergoing so much hardship, he is forthwith attacked by ague in the shape of drowsiness. Benumbing cold in the shape of stupor overtakes his heart, so that the unhappy soul is deprived of a dip even after reaching there. Finding himself unable to take a plunge into the lake or to drink from it, he returns with a feeling of pride. And if anyone comes to inquire about the lake, he tries to satisfy him by vilifying it. All these obstacles do not, however, deter him whom ›r∂ Råma regards with overwhelming kindness. He alone reverently bathes in the lake and thus escapes the threefold agony* of the fiercest kind. Those men who cherish ideal devotion to the feet of ›r∂ Råma never quit this lake. Let him who would bathe in this lake, brother, diligently practise Satsa∆ga (association with saints). Having seen the said Månasa lake with the mindís eye and taken a dip into it, the poetís intellect got purged of all its dross. The heart was flooded with joy and alacrity and a torrent of love and rapture welled from it. Thence flowed a stream of beautiful poetry, carrying the water of ›r∂ Råmaís fair renown. Sarayµu is the name of this river, which is the very fountain of pure bliss. The secular view-point and the view-point of the Vedasóthese represent its two charming banks. This holy stream, issuing as it does from the beautiful Månasa lake, uproots in its course all the impurities of the Kali age, whether in the form of tiny blades of grass or of mighty trees. (1ó7) ŒÊ0óüÊÙÃÊ ÁòÊÁ’œ ‚◊Ê¡ ¬È⁄U ª˝Ê◊ Ÿª⁄U ŒÈ„È°U ∑ͧ‹– ‚¢Ã‚÷Ê •ŸÈ¬◊ •flœ ‚∑§‹ ‚È◊¢ª‹ ◊Í‹H 39H * The three kinds of agony referred to above are: (i) that inflicted by other living beings (ii) that proceeding from natural causes and (iii) that caused by bodily or mental distemper.
- 70. 70 * ›R∫RÅMACARITAMÅNASA * Do.: ‹rotå tribidha samåja pura gråma nagara duhu° kµula, sa≈tasabhå anupama avadha sakala suma≈gala mµula.39. The three* types of audience are the towns, villages and cities on both the banks; and the congregation of saints is the imcomparable Ayodhyå, which is the fountain of all auspicious blessings. (39) øı0ó⁄UÊ◊÷ªÁà ‚È⁄U‚Á⁄UÃÁ„U ¡Ê߸– Á◊‹Ë ‚È∑§Ë⁄UÁà ‚⁄U¡È ‚È„UÊ߸H ‚ÊŸÈ¡ ⁄UÊ◊ ‚◊⁄U ¡‚È ¬ÊflŸ– Á◊‹©U ◊„UÊŸŒÈ ‚ÙŸ ‚È„UÊflŸH 1H ¡Èª Á’ø ÷ªÁà ŒflœÈÁŸ œÊ⁄UÊ– ‚Ù„UÁà ‚Á„Uà ‚ÈÁ’⁄UÁà Á’øÊ⁄UÊH ÁòÊÁ’œ Ãʬ òÊÊ‚∑§ ÁÃ◊È„UÊŸË– ⁄UÊ◊ ‚M§¬ ®‚œÈ ‚◊È„UÊŸËH 2H ◊ÊŸ‚ ◊Í‹ Á◊‹Ë ‚È⁄U‚Á⁄U„UË– ‚ÈŸÃ ‚È¡Ÿ ◊Ÿ ¬ÊflŸ ∑§Á⁄U„UËH Á’ø Á’ø ∑§ÕÊ Á’ÁøòÊ Á’÷ʪʖ ¡ŸÈ ‚Á⁄U ÃË⁄U ÃË⁄U ’Ÿ ’ʪÊH 3H ©U◊Ê ◊„U‚ Á’’Ê„U ’⁄UÊÃË– à ¡‹ø⁄U •ªÁŸÃ ’„ÈU÷Ê°ÃËH ⁄UÉÊÈ’⁄U ¡Ÿ◊ •Ÿ¢Œ ’œÊ߸– ÷fl°⁄U Ã⁄¢Uª ◊ŸÙ„U⁄UÃÊ߸H 4H Cau.: råmabhagati surasaritahi jå∂, mil∂ suk∂rati saraju suhå∂. sånuja råma samara jasu påvana, mileu mahånadu sona suhåvana.1. juga bica bhagati devadhuni dhårå, sohati sahita subirati bicårå. tribidha tåpa tråsaka timuhån∂, råma sarµupa si≈dhu samuhån∂.2. månasa mµula mil∂ surasarih∂, sunata sujana mana påvana karih∂. bica bica kathå bicitra bibhågå, janu sari t∂ra t∂ra bana bågå.3. umå mahesa bibåha baråt∂, te jalacara aganita bahubhå°t∂. raghubara janama ana≈da badhå∂, bhava°ra tara≈ga manoharatå∂.4. The beautiful Sarayµu in the form of ›r∂ Råmaís fair renown joined the heavenly stream (Ga∆gå) of devotion to Råma. The latter was joined again by the charming stream of the mighty Sona in the form of the martial glory of Råma with His younger brother Lak¶maƒa. Intervening the two streams of Sarayµu and Sona shines the celestial stream of Devotion blended with noble dispassion and knowledge. This triple stream, which scares away the threefold agony referred to above, headed towards the ocean of ›r∂ Råmaís divine personality. With its source in the Månasa lake and united with the celestial river (Ga∆gå), the Sarayµu of ›r∂ Råmaís fame will purify the mind of the pious souls who listen to it; while the strange episodes interspersed here and there are the groves and gardens as it were adjoining the river banks. The bridegroomís party in the wedding of Goddess Umå (Pårvat∂) and the great Lord ›iva are the numberless aquatic creatures of various kinds. The rejoicings and felicitations that attended the advent of ›r∂ Råma, the Chief of Raghus represent the charm of the eddies and waves. (1ó4) ŒÊ0ó’Ê‹øÁ⁄Uà ø„ÈU ’¢œÈ ∑§ ’Ÿ¡ Á’¬È‹ ’„ÈU⁄¢Uª– ŸÎ¬ ⁄UÊŸË ¬Á⁄U¡Ÿ ‚È∑Χà ◊œÈ∑§⁄U ’ÊÁ⁄UÁ’„¢UªH 40H Do.: bålacarita cahu ba≈dhu ke banaja bipula bahura≈ga, næpa rån∂ parijana sukæta madhukara båribiha≈ga.40. * The three types of listeners referred to here may be understood to mean (i) liberated souls (ii) seekers of liberation and (iii) sensually-minded men.
- 71. * BÅLA-KÅ°NœA *71 The childlike sports of the four divine brothers are the, numerous lotus flowers of varied colours; while the stock of merits of king Da‹aratha and his consorts and court represent the bees and water-birds. (40) øı0ó‚Ëÿ Sflÿ¢’⁄U ∑§ÕÊ ‚È„UÊ߸– ‚Á⁄Uà ‚È„UÊflÁŸ ‚Ù ¿UÁ’ ¿UÊ߸H ŸŒË ŸÊfl ¬≈ÈU ¬˝SŸ •Ÿ∑§Ê– ∑§fl≈U ∑ȧ‚‹ ©UÃ⁄U ‚Á’’∑§ÊH 1H ‚ÈÁŸ •ŸÈ∑§ÕŸ ¬⁄US¬⁄U „UÙ߸– ¬ÁÕ∑§ ‚◊Ê¡ ‚Ù„U ‚Á⁄U ‚Ù߸H ÉÊÙ⁄U œÊ⁄U ÷ΪȟÊÕ Á⁄U‚ÊŸË– ÉÊÊ≈U ‚È’h ⁄UÊ◊ ’⁄U ’ÊŸËH 2H ‚ÊŸÈ¡ ⁄UÊ◊ Á’’Ê„U ©U¿UÊ„ÍU– ‚Ù ‚È÷ ©U◊ª ‚ÈπŒ ‚’ ∑§Ê„ÍUH ∑§„Uà ‚ÈŸÃ „U⁄U·®„U ¬È‹∑§Ê„UË¥– à ‚È∑ΧÃË ◊Ÿ ◊ÈÁŒÃ Ÿ„UÊ„UË¥H 3H ⁄UÊ◊ ÁË∑§ Á„Uà ◊¢ª‹ ‚Ê¡Ê– ¬⁄U’ ¡Ùª ¡ŸÈ ¡È⁄U ‚◊Ê¡ÊH ∑§Ê߸ ∑ȧ◊Áà ∑§∑§ß¸ ∑§⁄UË– ¬⁄UË ¡Ê‚È »§‹ Á’¬Áà ÉÊŸ⁄UËH 4H Cau.: s∂ya svaya≈bara kathå suhå∂, sarita suhåvani so chabi chå∂. nad∂ nåva pa¢u prasna anekå, keva¢a kusala utara sabibekå.1. suni anukathana paraspara ho∂, pathika samåja soha sari so∂. ghora dhåra bhægunåtha risån∂, ghå¢a subaddha råma bara bån∂.2. sånuja råma bibåha uchåhµu, so subha umaga sukhada saba kåhµu. kahata sunata hara¶ahiÚ pulakåh∂°, te sukæt∂ mana mudita nahåh∂°.3. råma tilaka hita ma≈gala såjå, paraba joga janu jure samåjå. kå∂ kumati keka∂ ker∂, par∂ jåsu phala bipati ghaner∂.4. The fascinating story of S∂tåís choiceómarriage is the delightful charm surrounding the river. The numerous pertinent questions are the boats on the river, while the judicious replies to the same are the skilled boatmen. The conversation that follows the narration of the story is the crowd of travellers moving along the river banks. The wrath of Para‹uråma (the Lord of Bhægus) represents the furious current of this river; while ›r∂ Råmaís soft words are the strongly built Ghå¢as on the banks. The festivities connected with the wedding of ›r∂ Råma and His younger brothers represent the graceful swell in the river, which is a source of delight to all. Those who rejoice and experience a thrill of joy in narrating or hearing the story are the lucky souls who take an exhilarating dip in the river. The auspicious preparations that were gone through in connections with the installation of ›r∂ Råma as the Yuvaråja (Prince-regent) represent as it were, the crowds of bathers assembled at the river bank on a sacred occasion. Kaikey∂ís evil counsel represents the moss on the bank, which brought a serious calamity in its wake. (1ó4) ŒÊ0ó‚◊Ÿ •Á◊à ©UìÊà ‚’ ÷⁄UÃøÁ⁄Uà ¡¬¡Êª– ∑§Á‹ •ÉÊ π‹ •flªÈŸ ∑§ÕŸ à ¡‹◊‹ ’ª ∑§ÊªH 41H Do.: samana amita utapåta saba bharatacarita japajåga, kali agha khala avaguna kathana te jalamala baga kåga.41. The story of Bharata, which wards off all calamities, is a congregational muttering of sacred formulae carried on at the river bank; while the references to the corruptions of the Kali age and to the evil propensities of wicked souls represent the scum on the water as well as the herons and crows living by the riverside. (41)
- 72. 72 * ›R∫RÅMACARITAMÅNASA * øı0ó∑§Ë⁄UÁà ‚Á⁄Uà ¿U„Í°U Á⁄UÃÈ M§⁄UË– ‚◊ÿ ‚È„UÊflÁŸ ¬ÊflÁŸ ÷Í⁄UËH Á„U◊ Á„U◊‚Ò‹‚ÈÃÊ Á‚fl éÿÊ„ÍU– Á‚Á‚⁄U ‚ÈπŒ ¬˝÷È ¡Ÿ◊ ©U¿UÊ„ÍUH 1H ’⁄UŸ’ ⁄UÊ◊ Á’’Ê„U ‚◊Ê¡Í– ‚Ù ◊ÈŒ ◊¢ª‹◊ÿ Á⁄UÃÈ⁄UÊ¡ÍH ª˝Ë·◊ ŒÈ‚„ U ⁄UÊ◊ ’ŸªflŸÍ– ¬¢Õ∑§ÕÊ π⁄U •Êì ¬flŸÍH 2H ’⁄U·Ê ÉÊÙ⁄U ÁŸ‚Êø⁄U ⁄UÊ⁄UË– ‚È⁄U∑ȧ‹ ‚ÊÁ‹ ‚È◊¢ª‹∑§Ê⁄UËH ⁄UÊ◊ ⁄UÊ¡ ‚Èπ Á’Ÿÿ ’«∏UÊ߸– Á’‚Œ ‚ÈπŒ ‚Ùß ‚⁄UŒ ‚È„UÊ߸H 3H ‚ÃË Á‚⁄UÙ◊ÁŸ Á‚ÿ ªÈŸªÊÕÊ– ‚Ùß ªÈŸ •◊‹ •ŸÍ¬◊ ¬ÊÕÊH ÷⁄Uà ‚È÷Ê©U ‚È‚ËËÃÊ߸– ‚ŒÊ ∞∑§⁄U‚ ’⁄UÁŸ Ÿ ¡Ê߸H 4H Cau.: k∂rati sarita chahµu° ritu rµur∂, samaya suhåvani påvani bhµur∂. hima himasailasutå siva byåhµu, sisira sukhada prabhu janama u c h å h µ u . 1 . baranaba råma bibåha samåjµu, so muda ma≈galamaya rituråjµu. gr∂¶ama dusaha råma banagavanµu, pa≈thakathå khara åtapa pavanµu.2. bara¶å ghora nisåcara rår∂, surakula såli suma≈galakår∂. råma råja sukha binaya baRå∂, bisada sukhada soi sarada suhå∂.3. sat∂ siromani siya gunagåthå, soi guna amala anµupama påthå. bharata subhåu sus∂talatå∂, sadå ekarasa barani na jå∂.4. The river of ›r∂ Råmaís glory is delightful during all the six seasons; it is exceedingly charming and holy at all times. The wedding of Goddess Pårvat∂ (the daughter of Himavån) with Lord ›iva represents Hemanta or the cold season while the festival connected with the Lordís advent represents the delightful ›i‹ira or chilly season. The story of the preparations for ›r∂ Råmaís wedding constitutes the vernal season* (the king of all seasons), which abounds in joy and felicity; while ›r∂ Råmaís departure for the forest constitutes the oppressive hot seasan and the tale of His wanderings represents the blazing sun and hot winds. The terrible conflict with the demons represents the rainy season, which constituted a veritable blessing to the paddy crop in the form of gods; while the prosperity attending ›r∂ Råmaís reign, His politeness and glory represent the cloudless, delightful and charming autumn. The recital of the virtues of S∂tå, the crest-jewel of faithful wives, constitutes the excellence of the transparent and incomparable water. And Bharataís amiability represents its coolness, which is uniform at all times and beyond description. (1ó4) ŒÊ0ó•fl‹Ù∑§ÁŸ ’Ù‹ÁŸ Á◊‹ÁŸ ¬˝ËÁà ¬⁄U‚¬⁄U „UÊ‚– ÷Êÿ¬ ÷Á‹ ø„ÈU ’¢œÈ ∑§Ë ¡‹ ◊ÊœÈ⁄UË ‚È’Ê‚H 42H Do.: avalokani bolani milani pr∂ti parasapara håsa, bhåyapa bhali cahu ba≈dhu k∂ jala mådhur∂ subåsa.42. The way the four brothers look at one another, talk with one another meet and love one another, their mirth and their ideal brotherlinessóthese constitute the sweetness and fragrance of the water. (42)* The months of Mårga‹∂r¶a and Pau¶a (corresponding roughly to November and December) consti- tute the cold season; Mågha and Phålguna (corresponding roughly to January and February) constitute the chilly season; the months of Caitra and Vai‹åkha (corresponding roughly to March and April) constitute the vernal season; Jye¶¢ha and ŶåŒha (corresponding roughly to May and June) constitute the hot weather; ›råvana and Bhådrapada (corresponding roughly to July and August) constitute the rainy season and Å‹vina Kårtika (corresponding roughly to September and October) constitute the autumnal season.
- 73. * BÅLA-KÅ°NœA *73 øı0ó•Ê⁄UÁà Á’Ÿÿ ŒËŸÃÊ ◊Ù⁄UË– ‹ÉÊÈÃÊ ‹Á‹Ã ‚È’ÊÁ⁄U Ÿ ÕÙ⁄UËH •Œ÷Èà ‚Á‹‹ ‚ÈŸÃ ªÈŸ∑§Ê⁄UË– •Ê‚ Á¬•Ê‚ ◊ŸÙ◊‹ „UÊ⁄UËH 1H ⁄UÊ◊ ‚Ȭ˝◊Á„U ¬Ù·Ã ¬ÊŸË– „U⁄Uà ‚∑§‹ ∑§Á‹ ∑§‹È· ª‹ÊŸËH ÷fl üÊ◊ ‚Ù·∑§ ÃÙ·∑§ ÃÙ·Ê– ‚◊Ÿ ŒÈÁ⁄Uà ŒÈπ ŒÊÁ⁄UŒ ŒÙ·ÊH 2H ∑§Ê◊ ∑§Ù„U ◊Œ ◊Ù„U Ÿ‚ÊflŸ– Á’◊‹ Á’’∑§ Á’⁄Uʪ ’…∏UÊflŸH ‚ÊŒ⁄U ◊îÊŸ ¬ÊŸ Á∑§∞ Ã¥– Á◊≈U®„U ¬Ê¬ ¬Á⁄UÃʬ Á„U∞ Ã¥H 3H Á¡ã„U ∞®„U ’ÊÁ⁄U Ÿ ◊ÊŸ‚ œÙ∞– à ∑§Êÿ⁄U ∑§Á‹∑§Ê‹ Á’ªÙ∞H ÃÎÁ·Ã ÁŸ⁄UÁπ ⁄UÁ’ ∑§⁄U ÷fl ’Ê⁄UË– Á»§Á⁄U„U®„U ◊Ϊ Á¡Á◊ ¡Ëfl ŒÈπÊ⁄UËH 4H Cau.: årati binaya d∂natå mor∂, laghutå lalita subåri na thor∂. adabhuta salila sunata gunakår∂, åsa piåsa manomala hår∂.1. råma supremahi po¶ata pån∂, harata sakala kali kalu¶a galån∂. bhava ‹rama so¶aka to¶aka to¶å, samana durita dukha dårida do¶å.2. kåma koha mada moha nasåvana, bimala bibeka biråga baRhåvana. sådara majjana påna kie te°, mi¢ahiÚ påpa paritåpa hie te°.3. jinha ehiÚ båri na månasa dhoe, te kåyara kalikåla bigoe. tæ¶ita nirakhi rabi kara bhava bår∂, phirihahiÚ mæga jimi j∂va dukhår∂.4. My intense longing, supplication and humility represent the not inconsiderable lightness of this pure and holy water. This marvellous water heals by the mere hearing, quenches the thirst of desire and washes the dirt of the mind. This water nourishes true love for ›r∂ Råma and drives away all the sins of the Kali age as well as the feeling of self-depreciation resulting therefrom. It relieves the fatigue of transmigration, gratifies gratification itself and puts an end to sin, sorrow, indigence and error. It wipes out lust, anger, pride and infatuation and enhances pure wisdom and dispassion. By reverently bathing in it and drinking from it all traces of sin and remorse are obliterated from the heart. Those who have not washed their heart with this water are wretches that have been duped by the age of Kali.These creatures, wandering in pursuit of sensuous pleasures, will come to grief even as a thirsty deer runs after a mirage mistaking it for real water and returns disappointed. (1ó4) ŒÊ0ó◊Áà •ŸÈ„UÊÁ⁄U ‚È’ÊÁ⁄U ªÈŸ ªŸ ªÁŸ ◊Ÿ •ã„UflÊß– ‚ÈÁ◊Á⁄U ÷flÊŸË ‚¢∑§⁄UÁ„U ∑§„U ∑§Á’ ∑§ÕÊ ‚È„UÊßH 43 (∑§)H •’ ⁄UÉÊȬÁà ¬Œ ¬¢∑§L§„U Á„Uÿ° œÁ⁄U ¬Êß ¬˝‚ÊŒ– ∑§„U©°U ¡Èª‹ ◊ÈÁŸ’¡¸ ∑§⁄U Á◊‹Ÿ ‚È÷ª ‚¢’ÊŒH 43 (π)H Do.: mati anuhåri subåri guna gana gani mana anhavåi, sumiri bhavån∂ sa≈karahi kaha kabi kathå suhåi.43(A). aba raghupati pada pa≈karuha hiya° dhari påi prasåda, kahau° jugala munibarja kara milana subhaga sa≈båda.43(B). Having enumerated the virtues of this excellent water to the best of his intellectual capacity and bathed his mind in it, and remembering Goddess Bhavån∂ (Pårvat∂) and Lord ›a∆kara, the poet (Tulas∂dåsa) narrates the beautiful story. Installing in my heart
- 74. 74 * ›R∫RÅMACARITAMÅNASA * the lotus feet of the Lord of Raghus and thus securing His grace, I now proceed to relate the charming story of the meeting of the two great sages (Yåj¤avalkya and Bharadvåja). (43 A-B) øı0ó÷⁄UmÊ¡ ◊ÈÁŸ ’‚®„U ¬˝ÿʪʖ ÁÃã„UÁ„U ⁄UÊ◊ ¬Œ •Áà •ŸÈ⁄UʪÊH Ãʬ‚ ‚◊ Œ◊ ŒÿÊ ÁŸœÊŸÊ– ¬⁄U◊Ê⁄UÕ ¬Õ ¬⁄U◊ ‚È¡ÊŸÊH 1H ◊ÊÉÊ ◊∑§⁄UªÃ ⁄UÁ’ ¡’ „UÙ߸– ÃË⁄UÕ¬Áî„U •Êfl ‚’ ∑§Ù߸H Œfl ŒŸÈ¡ ®∑§Ÿ⁄U Ÿ⁄U üÊŸË¥– ‚ÊŒ⁄U ◊îÊ®„U ‚∑§‹ ÁòÊ’ŸË¥H 2H ¬Í¡®„U ◊Êœfl ¬Œ ¡‹¡ÊÃÊ– ¬⁄UÁ‚ •πÿ ’≈ÈU „U⁄U·®„U ªÊÃÊH ÷⁄UmÊ¡ •ÊüÊ◊ •Áà ¬ÊflŸ– ¬⁄U◊ ⁄Uêÿ ◊ÈÁŸ’⁄U ◊Ÿ ÷ÊflŸH 3H ÄUÊ° „UÙß ◊ÈÁŸ Á⁄U·ÿ ‚◊Ê¡Ê– ¡Ê®„U ¡ ◊îÊŸ ÃË⁄UÕ⁄UÊ¡ÊH ◊îÊ®„U ¬˝Êà ‚◊à ©U¿UÊ„UÊ– ∑§„U®„U ¬⁄U‚¬⁄U „UÁ⁄U ªÈŸ ªÊ„UÊH 4H Cau.: bharadvåja muni basahiÚ prayågå, tinhahi råma pada ati anurågå. tåpasa sama dama dayå nidhånå, paramåratha patha parama sujånå.1. mågha makaragata rabi jaba ho∂, t∂rathapatihiÚ åva saba ko∂. deva danuja ki≈nara nara ‹ren∂°, sådara majjahiÚ sakala triben∂°.2. pµujahiÚ mådhava pada jalajåtå, parasi akhaya ba¢u hara¶ahiÚ gåtå. bharadvåja å‹rama ati påvana, parama ramya munibara mana bhåvana.3. tahå° hoi muni ri¶aya samåjå, jåhiÚ je majjana t∂ratharåjå. majjahiÚ pråta sameta uchåhå, kahahiÚ parasapara hari guna gåhå.4. The sage Bharadvåja lives in Prayåga; he is extremely devoted to the feet of ›r∂ Råma. A great ascetic and an embodiment of self-restraint, composure of mind and compassion, he is highly advanced on the spiritual path. In the month of Mågha, when the sun enters the sign of Capricorn, everyone visits the chief of holy places, Prayåga. Troops of gods and demons, Kinnaras (demigods) and men, all devoutly bathe in the confluence of the Ga∆gå, Yamunå and Sarasvat∂. They worship the lotus feet of God Vindumådhava (the presiding deity of Prayåga); and the touch of the immortal banyan tree sends a thrill into their limbs. The hermitage of Bharadvåja is a most sacred spot, exceedingly charming and attractive even to great hermits and the haunt of sages and seers who go to bathe at that holiest of holy places. At daybreak they all perform their ablutions with religious fervour and then converse together on the virtues of ›r∂ Hari. (1ó4) ŒÊ0ó’˝rÊÔ ÁŸM§¬Ÿ œ⁄U◊ Á’Áœ ’⁄UŸ®„U Ãûfl Á’÷ʪ– ∑§„U®„U ÷ªÁà ÷ªfl¢Ã ∑Ò§ ‚¢¡Èà ÇÿÊŸ Á’⁄UʪH 44H Do.: brahma nirµupana dharama bidhi baranahiÚ tattva bibhåga, kahahiÚ bhagati bhagava≈ta kai sa≈juta gyåna biråga.44. They discuss the nature of Brahma (the Supreme Eternal), the precepts of religion and the classification of fundamental entities and expatiate on Devotion to the Lord coupled with spiritual enlightenment and dispassion. (44) øı0ó∞Á„U ¬˝∑§Ê⁄U ÷Á⁄U ◊ÊÉÊ Ÿ„UÊ„UË¥– ¬ÈÁŸ ‚’ ÁŸ¡ ÁŸ¡ •ÊüÊ◊ ¡Ê„UË¥H ¬˝Áà ‚¢’à •Áà „UÙß •Ÿ¢ŒÊ– ◊∑§⁄U ◊ÁîÊ ªflŸ®„U ◊ÈÁŸ’΢ŒÊH 1H
- 75. * BÅLA-KÅ°NœA *75 ∞∑§ ’Ê⁄U ÷Á⁄U ◊∑§⁄U Ÿ„UÊ∞– ‚’ ◊ÈŸË‚ •ÊüÊ◊ã„U Á‚œÊ∞H ¡Êª’Á‹∑§ ◊ÈÁŸ ¬⁄U◊ Á’’∑§Ë– ÷⁄UmÊ¡ ⁄UÊπ ¬Œ ≈U∑§ËH 2H ‚ÊŒ⁄U ø⁄UŸ ‚⁄UÙ¡ ¬πÊ⁄U– •Áà ¬ÈŸËà •Ê‚Ÿ ’Ò∆UÊ⁄UH ∑§Á⁄U ¬Í¡Ê ◊ÈÁŸ ‚È¡‚È ’πÊŸË– ’Ù‹ •Áà ¬ÈŸËà ◊ÎŒÈ ’ÊŸËH 3H ŸÊÕ ∞∑§ ‚¢‚©U ’«∏∏U ◊Ù⁄¥U– ∑§⁄UªÃ ’ŒÃûfl ‚’È ÃÙ⁄¥UH ∑§„Uà ‚Ù ◊ÙÁ„U ‹ÊªÃ ÷ÿ ‹Ê¡Ê– ¡ı¥ Ÿ ∑§„U©°U ’«∏U „UÙß •∑§Ê¡ÊH 4H Cau.: ehi prakåra bhari mågha nahåh∂°, puni saba nija nija å‹rama jåh∂°. prati sa≈bata ati hoi ana≈då, makara majji gavanahiÚ munibæ≈då.1. eka båra bhari makara nahåe, saba mun∂sa å‹ramanha sidhåe. jågabalika muni parama bibek∂, bharadvåja råkhe pada ¢ek∂.2. sådara carana saroja pakhåre, ati pun∂ta åsana bai¢håre. kari pµujå muni sujasu bakhån∂, bole ati pun∂ta mædu bån∂.3. nåtha eka sa≈sau baRa more°, karagata bedatattva sabu tore°. kahata so mohi lågata bhaya låjå, jau° na kahau° baRa hoi akåjå.4. In this way they bathe for the whole month of Mågha and then return each to his hermitage. There is a great rejoicing every year and having performed their ablutions while the sun stays in Capricorn the hosts of sages disperse. Having bathed on one occasion for the whole period of the sunís stay in Capricorn when all the great sages had left for their hermitages, Bharadvåja clasped by the feet and detained the supremely wise saint Yåj¤avalkya. He reverently washed the latterís lotus feet and installed him on a most sacred seat. And extolling his fair renown with religious ceremony, Bharadvåja spoke in mild and reverential tones, ìA grave doubt haunts my mind, holy sir ! and the whole mystery of the Vedas stands revealed to you. I am afraid and ashamed to utter the doubt; and I lose a great opportunity if I keep it back. (1ó4) ŒÊ0ó‚¢Ã ∑§„U®„U •Á‚ ŸËÁà ¬˝÷È üÊÈÁà ¬È⁄UÊŸ ◊ÈÁŸ ªÊfl– „Ùß Ÿ Á’◊‹ Á’’∑§ ©U⁄U ªÈ⁄U ‚Ÿ Á∑§∞° ŒÈ⁄UÊflH 45H Do.: sa≈ta kahahiÚ asi n∂ti prabhu ‹ruti puråna muni gåva, hoi na bimala bibeka ura gura sana kie° duråva.45. ìThe saints lay down the rule, and the Vedas as well as the Puråƒas and sages too loudly proclaim, that pure wisdom cannot dawn in the heart, should one keep anything concealed from oneís spiritual preceptor.î (45) øı0ó•‚ Á’øÊÁ⁄U ¬˝ª≈U©°U ÁŸ¡ ◊Ù„ÍU– „U⁄U„ÈU ŸÊÕ ∑§Á⁄U ¡Ÿ ¬⁄U ¿UÙ„UÍH ⁄UÊ◊ ŸÊ◊ ∑§⁄U •Á◊à ¬˝÷ÊflÊ– ‚¢Ã ¬È⁄UÊŸ ©U¬ÁŸ·Œ ªÊflÊH 1H ‚¢Ãà ¡¬Ã ‚¢÷È •Á’ŸÊ‚Ë– Á‚fl ÷ªflÊŸ ÇÿÊŸ ªÈŸ ⁄UÊ‚ËH •Ê∑§⁄U øÊÁ⁄U ¡Ëfl ¡ª •„U„UË¥– ∑§Ê‚Ë¥ ◊⁄Uà ¬⁄U◊ ¬Œ ‹„U„UË¥H 2H ‚ÙÁ¬ ⁄UÊ◊ ◊Á„U◊Ê ◊ÈÁŸ⁄UÊÿÊ– Á‚fl ©U¬Œ‚È ∑§⁄Uà ∑§Á⁄U ŒÊÿÊH ⁄UÊ◊È ∑§flŸ ¬˝÷È ¬Í¿U©°U ÃÙ„UË– ∑§Á„U• ’ȤÊÊß ∑Χ¬ÊÁŸÁœ ◊Ù„UËH 3H ∞∑§ ⁄UÊ◊ •flœ‚ ∑ȧ◊Ê⁄UÊ– ÁÃã„U ∑§⁄U øÁ⁄Uà Á’ÁŒÃ ‚¢‚Ê⁄UÊH ŸÊÁ⁄U Á’⁄U„°U ŒÈπÈ ‹„U©U •¬Ê⁄UÊ– ÷ÿ©U ⁄UÙ·È ⁄UŸ ⁄UÊflŸÈ ◊Ê⁄UÊH 4H Cau.: asa bicåri praga¢au° nija mohµu, harahu nåtha kari jana para chohµu. råma nåma kara amita prabhåvå, sa≈ta puråna upani¶ada gåvå.1.
- 76. 76 * ›R∫RÅMACARITAMÅNASA * sa≈tata japata sa≈bhu abinås∂, siva bhagavåna gyåna guna rås∂. åkara cåri j∂va jaga ahah∂°, kås∂° marata parama pada lahah∂°.2. sopi råma mahimå muniråyå, siva upadesu karata kari dåyå. råmu kavana prabhu pµuchau° toh∂, kahia bujhåi kæpånidhi moh∂.3. eka råma avadhesa kumårå, tinha kara carita bidita sa≈sårå. nåri biraha° dukhu laheu apårå, bhayau ro¶u rana råvanu mårå.4. ìRemembering this I disclose my folly; dispel it, taking pity on this servant, my lord! The saints as well as the Puråƒas and the Upani¶ads too declare that the potency of the name ëRåmaí is unlimited. The immortal Lord ›iva, who is the fountain of joy and a storehouse of wisdom and goodness, incessantly repeats It.There are four broad divisions of living beings in the world; such of them as die in the holy city of Kå‹∂ (Våråƒas∂) attain to the highest state. This too marks the glory of ›r∂ Råmaís Name, O chief of sages; for it is this very Name that Lord ›iva mercifully imparts to the dying soul in Kå‹∂. I ask you, my lord, who that Råma is; pray explain to me, O storehouse of compassion. One such Råma is the prince of Ayodhyå whose exploits are known throughout the world. Infinite was his sorrow due to the loss of his wife; and flying into a rage he slew Råvaƒa in battle.î (1ó4) ŒÊ0ó¬˝÷È ‚Ùß ⁄UÊ◊ Á∑§ •¬⁄U ∑§Ù©U ¡ÊÁ„U ¡¬Ã ÁòʬÈ⁄UÊÁ⁄U– ‚àÿœÊ◊ ‚’¸Çÿ ÃÈê„U ∑§„U„ÈU Á’’∑È Á’øÊÁ⁄UH 46H Do.: prabhu soi råma ki apara kou jåhi japata tripuråri, satyadhåma sarbagya tumha kahahu bibeku bicåri.46. ìIs it this very, Råma, my lord, or some one else whose name the Slayer of the demon Tripura, ›iva, ever repeats? You are an abute of truth and omniscient; so ponder well and give me your considered reply.î (46) øı0ó¡Ò‚¥ Á◊≈Ò ◊Ù⁄U ÷˝◊ ÷Ê⁄UË– ∑§„U„ÈU ‚Ù ∑§ÕÊ ŸÊÕ Á’SÃÊ⁄UËH ¡Êª’Á‹∑§ ’Ù‹ ◊È‚È∑§Ê߸– ÃÈê„UÁ„U Á’ÁŒÃ ⁄UÉÊȬÁà ¬˝÷ÈÃÊ߸H 1H ⁄UÊ◊÷ªÃ ÃÈê„U ◊Ÿ ∑˝§◊ ’ÊŸË– øÃÈ⁄UÊ߸ ÃÈê„UÊÁ⁄U ◊Ò¥ ¡ÊŸËH øÊ„U„ÈU ‚ÈŸÒ ⁄UÊ◊ ªÈŸ ªÍ…∏UÊ– ∑§ËÁã„U„ÈU ¬˝SŸ ◊Ÿ„È°U •Áà ◊Í…∏UÊH 2H ÃÊà ‚ÈŸ„ÈU ‚ÊŒ⁄U ◊ŸÈ ‹Ê߸– ∑§„U©°U ⁄UÊ◊ ∑Ò§ ∑§ÕÊ ‚È„UÊ߸H ◊„UÊ◊Ù„ÈU ◊Á„U·‚È Á’‚Ê‹Ê– ⁄UÊ◊∑§ÕÊ ∑§ÊÁ‹∑§Ê ∑§⁄UÊ‹ÊH 3H ⁄UÊ◊∑§ÕÊ ‚Á‚ Á∑§⁄UŸ ‚◊ÊŸÊ– ‚¢Ã ø∑§Ù⁄U ∑§⁄U®„U ¡Á„U ¬ÊŸÊH ∞‚ß ‚¢‚ÿ ∑§Ëã„U ÷flÊŸË– ◊„UÊŒfl Ã’ ∑§„UÊ ’πÊŸËH 4H Cau.: jaise° mi¢ai mora bhrama bhår∂, kahahu so kathå nåtha bistår∂. jågabalika bole musukå∂, tumhahi bidita raghupati prabhutå∂.1. råmabhagata tumha mana krama bån∂, caturå∂ tumhåri maiÚ jån∂. cåhahu sunai råma guna gµuRhå, k∂nhihu prasna manahu° ati mµuRhå.2. tåta sunahu sådara manu lå∂, kahau° råma kai kathå suhå∂. mahåmohu mahi¶esu bisålå, råmakathå kålikå karålå.3. råmakathå sasi kirana samånå, sa≈ta cakora karahiÚ jehi pånå. aisei sa≈saya k∂nha bhavån∂, mahådeva taba kahå bakhån∂.4. ìTell me in detail, my master, the story whereby my overwhelming perplexity may be overcome.î Yåj¤avalkya smilingly said, ìThe glory of the Lord of Raghus is already
- 77. * BÅLA-KÅ°NœA *77 known to you. You are a devotee of Råma in thought, word and deed; I have come to know your ingenuity. You wish to hear an account of the hidden virtues of Råma; that is why you have questioned me as if you were quite ignorant. Listen, then, with devout attention, my child, while I narrate the beautiful story of Råma. Appalling ignorance is the gigantic demon Mahi¶åsura (so-called because he was endowed with the form of a buffalo); while the narrative of Råma is the dread Kålikå* (who made short work of the demon). The story of Råma is like the moonbeams that are drunk in by Cakora bird in the form of saints. A similar doubt was expressed by no less a personage than Bhavån∂ (Goddess Pårvat∂), and the great God ›iva then expounded the matter in detailî. (1ó4) ŒÊ0ó∑§„U©°U ‚Ù ◊Áà •ŸÈ„UÊÁ⁄U •’ ©U◊Ê ‚¢÷È ‚¢’ÊŒ– ÷ÿ©U ‚◊ÿ ¡Á„U „UÃÈ ¡Á„U ‚ÈŸÈ ◊ÈÁŸ Á◊Á≈UÁ„U Á’·ÊŒH 47H Do.: kahau° so mati anuhåri aba umå sa≈bhu sa≈båda, bhayau samaya jehi hetu jehi sunu muni mi¢ihi bi¶åda.47. I shall repeat now to the best of my lights, the dialogue between Umå (Goddess Pårvat∂) and ›ambhu (Lord ›iva). Hear, O sage, the time and the occasion of this dialogue; your gloom will be lifted. (47) øı0ó∞∑§ ’Ê⁄U òÊÃÊ ¡Èª ◊Ê„UË¥– ‚¢÷È ª∞ ∑ȧ¢÷¡ Á⁄UÁ· ¬Ê„UË¥H ‚¢ª ‚ÃË ¡ª¡ŸÁŸ ÷flÊŸË– ¬Í¡ Á⁄UÁ· •Áπ‹Sfl⁄U ¡ÊŸËH 1H ⁄UÊ◊∑§ÕÊ ◊ÈÁŸ’¡¸ ’πÊŸË– ‚ÈŸË ◊„U‚ ¬⁄U◊ ‚ÈπÈ ◊ÊŸËH Á⁄UÁ· ¬Í¿UË „UÁ⁄U÷ªÁà ‚È„UÊ߸– ∑§„UË ‚¢÷È •Áœ∑§Ê⁄UË ¬Ê߸H 2H ∑§„Uà ‚ÈŸÃ ⁄UÉÊȬÁà ªÈŸ ªÊÕÊ– ∑§¿ÈU ÁŒŸ ÄUÊ° ⁄U„U ÁªÁ⁄UŸÊÕÊH ◊ÈÁŸ ‚Ÿ Á’ŒÊ ◊ÊÁª ÁòʬÈ⁄UÊ⁄UË– ø‹ ÷flŸ ‚°ª Œë¿U∑ȧ◊Ê⁄UËH 3H ÃÁ„U •fl‚⁄U ÷¢¡Ÿ ◊Á„U÷Ê⁄UÊ– „UÁ⁄U ⁄UÉÊÈ’¢‚ ‹Ëã„U •flÃÊ⁄UÊH Á¬ÃÊ ’øŸ ÃÁ¡ ⁄UÊ¡È ©UŒÊ‚Ë– Œ¢«U∑§ ’Ÿ Á’ø⁄Uà •Á’ŸÊ‚ËH 4H Cau.: eka båra tretå juga måh∂°, sa≈bhu gae ku≈bhaja ri¶i påh∂°. sa≈ga sat∂ jagajanani bhavån∂, pµuje ri¶i akhilesvara jån∂.1. råmakathå munibarja bakhån∂, sun∂ mahesa parama sukhu mån∂. ri¶i pµuch∂ haribhagati suhå∂, kah∂ sa≈bhu adhikår∂ på∂.2. kahata sunata raghupati guna gåthå, kachu dina tahå° . rahe girinåthå. muni sana bidå mågi tripurår∂, cale bhavana sa°ga dacchakumår∂.3. tehi avasara bha≈jana mahibhårå, hari raghuba≈sa l∂nha avatårå. pitå bacana taji råju udås∂, da≈Œaka bana bicarata abinås∂.4. Once upon a time, in the age of Tretå, Lord ›iva called on the jar-born sage Agastya. His consort, Goddess Sat∂, Mother of the universe, accompanied Him. The sage worshipped Him knowing Him to be the universal lord. The great sage narrated at length the story of Råma and Lord Mahe‹a listened to it with extreme delight. The sage then inquired about Devotion to Hari and ›ambhu discoursed on it finding in the sage a fit recipient. Thus narrating and hearing the tale of ›r∂ Råmaís virtues, the Lord of Kailåsa (›iva) spent some days there. Finally, asking leave of the sage, the Slayer of the demon Tripura, ›a∆kara, proceeded to His home (Mount Kailåsa) with Dak¶aís * The story is told in Durgå-Sapta‹at∂ or the CaƒŒ∂ a work most popular with the Hindus and forming part of the MårkaƒŒeya-Puråƒa.
- 78. 78 * ›R∫RÅMACARITAMÅNASA * daughter (Sat∂). During those very days, with a view to relieving the burden of the earth, ›r∂ Hari had descended in the line of king Raghu. Renouncing His right to the Throne at the word of His father (Da‹aratha), the immortal Lord was wandering in the DaƒŒaka forest in the garb of an ascetic. (1ó4) ŒÊ0óNUŒÿ° Á’øÊ⁄Uà ¡Êà „U⁄U ∑§Á„U Á’Áœ Œ⁄U‚ŸÈ „UÙß– ªÈ# M§¬ •flÃ⁄U©U ¬˝÷È ª∞° ¡ÊŸ ‚’È ∑§ÙßH 48 (∑§)H ‚Ê0ó‚¢∑§⁄U ©U⁄U •Áà ¿UÙ÷È ‚ÃË Ÿ ¡ÊŸ®„U ◊⁄U◊È ‚Ùß– ÃÈ‹‚Ë Œ⁄U‚Ÿ ‹Ù÷È ◊Ÿ «UL§ ‹ÙøŸ ‹Ê‹øËH 48 (π)H Do.: hædaya° bicårata jåta hara kehi bidhi darasanu hoi, gupta rµupa avatareu prabhu gae° jåna sabu koi.48(A). So.: sa≈kara ura ati chobhu sat∂ na jånahiÚ maramu soi, tulas∂ darasana lobhu mana Œaru locana lålac∂.48(B). Lord Hara (›iva) kept pondering as He went, ìHow can I obtain a sight of Him? The Lord has bodied Himself forth secretly; and if I visit Him, everyone will know who He is.î In ›a∆karaís heart there was a great tumult; Sat∂, however, had no inkling of this secret. His mind, says Tulas∂dåsa, apprehended lest the secret might be disclosed while the temptation of obtaining a sight of the Lord made His eyes wistful. (48 A-B) øı0ó⁄UÊflŸ ◊⁄UŸ ◊ŸÈ¡ ∑§⁄U ¡ÊøÊ– ¬˝÷È Á’Áœ ’øŸÈ ∑§Ëã„U ø„U ‚ÊøÊH ¡ı¥ Ÿ®„U ¡Ê©°U ⁄U„Uß ¬Á¿UÃÊflÊ– ∑§⁄Uà Á’øÊL§ Ÿ ’ŸÃ ’ŸÊflÊH 1H ∞Á„U Á’Áœ ÷∞ ‚Ùø’‚ ߸‚Ê– ÄUË ‚◊ÿ ¡Êß Œ‚‚Ë‚ÊH ‹Ëã„U ŸËø ◊Ê⁄UËøÁ„U ‚¢ªÊ– ÷ÿ©U ÃÈ⁄Uà ‚Ùß ∑§¬≈U ∑ȧ⁄¢UªÊH 2H ∑§Á⁄U ¿U‹È ◊Í…U∏ „U⁄UË ’ÒŒ„UË– ¬˝÷È ¬˝÷Ê©U  Á’ÁŒÃ Ÿ ÄUËH ◊Ϊ ’Áœ ’¢œÈ ‚Á„Uà „UÁ⁄U •Ê∞– •ÊüÊ◊È ŒÁπ ŸÿŸ ¡‹ ¿UÊ∞H 3H Á’⁄U„U Á’∑§‹ Ÿ⁄U ßfl ⁄UÉÊÈ⁄UÊ߸– πÙ¡Ã Á’Á¬Ÿ Á»§⁄Uà ŒÙ©U ÷Ê߸H ∑§’„Í°U ¡Ùª Á’ÿÙª Ÿ ¡Ê∑¥§– ŒπÊ ¬˝ª≈U Á’⁄U„U ŒÈπÈ ÃÊ∑¥§H 4H Cau.: råvana marana manuja kara jåcå, prabhu bidhi bacanu k∂nha caha såcå. jau° nahiÚ jåu° rahai pachitåvå, karata bicåru na banata banåvå.1. ehi bidhi bhae socabasa ∂så, teh∂ samaya jåi dasas∂så. l∂nha n∂ca mår∂cahi sa≈gå, bhayau turata soi kapa¢a kura≈gå.2. kari chalu mµuRha har∂ baideh∂, prabhu prabhåu tasa bidita na teh∂. mæga badhi ba≈dhu sahita hari åe, å‹ramu dekhi nayana jala chåe.3. biraha bikala nara iva raghurå∂, khojata bipina phirata dou bhå∂. kabahµu° joga biyoga na jåke° . , dekhå praga¢a biraha dukhu tåke°.4. ìRåvaƒa (the demon king of La∆kå) had sought from Brahmå the boon of death at the hands of a human foe; and the Lord would have the words of Brahmå come true. If I do not go to meet Him, I shall ever regret it.î ›iva pondered, but found no solution to the puzzle. The Lord was thus lost in a reverie. Meanwhile the vile Råvaƒa (who had no less than ten heads) took with him the demon Mår∂ca, who forthwith assumed the
- 79. * BÅLA-KÅ°NœA *79 illusory form of a deer. The fool (Råvaƒa) carried off king Videhaís daughter (S∂tå) by fraud; the Lordís real might was not known to him. Having killed the antelope ›r∂ Hari returned with His brother (Lak¶maƒa) ; and His eyes were filled with tears when He saw the empty hermitage. The Lord of Raghus felt distressed at the loss like a mortal man, and the two brothers roamed about in the woods in search of Her. He who knows neither union nor separation showed unmistakable signs of grief born of separation. (1ó4) ŒÊ0ó•Áà Á’ÁøòÊ ⁄UÉÊȬÁà øÁ⁄Uà ¡ÊŸ®„U ¬⁄U◊ ‚È¡ÊŸ– ¡ ◊ÁÃ◊¢Œ Á’◊Ù„U ’‚ NUŒÿ° œ⁄U®„U ∑§¿ÈU •ÊŸH 49H Do.: ati bicitra raghupati carita jånahiÚ parama sujåna, je matima≈da bimoha basa hædaya° dharahiÚ kachu åna.49. Exceedingly mysterious are the ways of the Lord of Raghus; the supremely wise alone can comprehend them. The dull-witted in their height of folly imagine something quite different. (49) øı0ó‚¢÷È ‚◊ÿ ÃÁ„U ⁄UÊ◊Á„U ŒπÊ– ©U¬¡Ê Á„Uÿ° •Áà „U⁄U·È Á’‚·ÊH ÷Á⁄U ‹ÙøŸ ¿UÁ’®‚œÈ ÁŸ„UÊ⁄UË– ∑ȧ‚◊ÿ ¡ÊÁŸ Ÿ ∑§ËÁã„U Áøã„UÊ⁄UËH 1H ¡ÿ ‚Áìʌʟ¢Œ ¡ª ¬ÊflŸ– •‚ ∑§Á„U ø‹©U ◊ŸÙ¡ Ÿ‚ÊflŸH ø‹ ¡Êà Á‚fl ‚ÃË ‚◊ÃÊ– ¬ÈÁŸ ¬ÈÁŸ ¬È‹∑§Ã ∑Χ¬ÊÁŸ∑§ÃÊH 2H ‚ÃË¥ ‚Ù Œ‚Ê ‚¢÷È ∑Ò§ ŒπË– ©U⁄U ©U¬¡Ê ‚¢Œ„ÈU Á’‚·ËH ‚¢∑§L§ ¡ªÃ’¢l ¡ªŒË‚Ê– ‚È⁄U Ÿ⁄U ◊ÈÁŸ ‚’ ŸÊflà ‚Ë‚ÊH 3H ÁÃã„U ŸÎ¬‚ÈÃÁ„U ∑§Ëã„U ¬⁄UŸÊ◊Ê– ∑§Á„U ‚Áìʌʟ¢Œ ¬⁄UœÊ◊ÊH ÷∞ ◊ªŸ ¿UÁ’ ÃÊ‚È Á’‹Ù∑§Ë– •¡„È°U ¬˝ËÁà ©U⁄U ⁄U„UÁà Ÿ ⁄UÙ∑§ËH 4H Cau.: sa≈bhu samaya tehi råmahi dekhå, upajå hiya° ati hara¶u bise¶å. bhari locana chabisi≈dhu nihår∂, kusamaya jåni na k∂nhi cinhår∂.1. jaya saccidåna≈da jaga påvana, asa kahi caleu manoja nasåvana. cale jåta siva sat∂ sametå, puni puni pulakata kæpåniketå.2. sat∂° so daså sa≈bhu kai dekh∂, ura upajå sa≈dehu bise¶∂. sa≈karu jagataba≈dya jagad∂så, sura nara muni saba nåvata s∂så.3. tinha næpasutahi k∂nha paranåmå, kahi saccidåna≈da paradhåmå. bhae magana chabi tåsu bilok∂, ajahu° pr∂ti ura rahati na rok∂.4. On that very occasion ›ambhu saw ›r∂ Råma and excessive joy of an extraordinary type welled up in His heart. He feasted His eyes on that Ocean of Beauty; but He did not disclose His identity as He knew it was no appropriate occasion for the same. The Destroyer of Cupid, ›iva, passed on exclaiming ìGlory to the Redeemer of the universe, who is all Truth, Consciousness and Bliss!î As ›iva went on His way with Sat∂, the all-merciful Lord was repeatedly thrilled with joy. When Sat∂ beheld ›ambhu in this state, a grave doubt arose in Her mind: ì›a∆kara is a Lord of the universe Himself, and deserves universal adoration; gods, men and sages all bow their head to Him. Yet He made obeisance to this prince, referring to him as the Supreme Being who is all Truth, Consciousness and Bliss. He was enraptured to behold his beauty and felt an upsurge of emotion in His heart, which He was unable to control even to this moment!î (1ó4)
- 80. 80 * ›R∫RÅMACARITAMÅNASA * ŒÊ0ó’˝rÊÔ ¡Ù éÿʬ∑§ Á’⁄U¡ •¡ •∑§‹ •ŸË„U •÷Œ– ‚Ù Á∑§ Œ„U œÁ⁄U „UÙß Ÿ⁄U ¡ÊÁ„U Ÿ ¡ÊŸÃ ’ŒH 50H Do.: brahma jo byåpaka biraja aja akala an∂ha abheda, so ki deha dhari hoi nara jåhi na jånata beda.50. ìThe Supreme Eternal, which is all-pervading, unbegotten, without parts, free from desire, beyond Måyå and beyond all distinction and which not even the Vedas can comprehendócan It assume the shape of a man?î (50) øı0óÁ’cŸÈ ¡Ù ‚È⁄U Á„Uà Ÿ⁄UÃŸÈ œÊ⁄UË– ‚Ù©U ‚’¸Çÿ ¡ÕÊ ÁòʬÈ⁄UÊ⁄UËH πÙ¡ß ‚Ù Á∑§ •Çÿ ßfl ŸÊ⁄UË– ÇÿÊŸœÊ◊ üÊˬÁà •‚È⁄UÊ⁄UËH 1H ‚¢÷ÈÁª⁄UÊ ¬ÈÁŸ ◊Î·Ê Ÿ „UÙ߸– Á‚fl ‚’¸Çÿ ¡ÊŸ ‚’È ∑§Ù߸H •‚ ‚¢‚ÿ ◊Ÿ ÷ÿ©U •¬Ê⁄UÊ– „UÙß Ÿ NŒÿ° ¬˝’Ùœ ¬˝øÊ⁄UÊH 2H ¡lÁ¬ ¬˝ª≈U Ÿ ∑§„U©U ÷flÊŸË– „U⁄U •¢Ã⁄U¡Ê◊Ë ‚’ ¡ÊŸËH ‚ÈŸÁ„U ‚ÃË Ãfl ŸÊÁ⁄U ‚È÷Ê™§– ‚¢‚ÿ •‚ Ÿ œÁ⁄U• ©U⁄U ∑§Ê™§H 3H ¡Ê‚È ∑§ÕÊ ∑È¢§÷¡ Á⁄UÁ· ªÊ߸– ÷ªÁà ¡Ê‚È ◊Ò¥ ◊ÈÁŸÁ„U ‚ÈŸÊ߸H ‚Ùß ◊◊ ßCÔUŒfl ⁄UÉÊÈ’Ë⁄UÊ– ‚flà ¡ÊÁ„U ‚ŒÊ ◊ÈÁŸ œË⁄UÊH 4H Cau.: bi¶nu jo sura hita naratanu dhår∂, sou sarbagya jathå tripurår∂. khojai so ki agya iva når∂, gyånadhåma ‹r∂pati asurår∂.1. sa≈bhugirå puni mæ¶å na ho∂, siva sarbagya jåna sabu ko∂. asa sa≈saya mana bhayau apårå, hoi na hædaya° prabodha pracårå.2. jadyapi praga¢a na kaheu bhavån∂, hara a≈tarajåm∂ saba jån∂. sunahi sat∂ tava nåri subhåµu, sa≈saya asa na dharia ura kåµu.3. jåsu kathå ku≈bhaja ri¶i gå∂, bhagati jåsu maiÚ munihi sunå∂. soi mama i¶¢adeva raghub∂rå, sevata jåhi sadå muni dh∂rå.4. ìEven Vi¶ƒu Who takes a human form for the sake of gods, is omniscient like the Slayer of Tripura, ›iva. Can He wander in search of His Consort like an ignorant manó He who is a repository of knowledge, the Lord of ›r∂ (the goddess of prosperity) and the slayer of demons? The words of ›ambhu too cannot be false. Everyone knows that He is all-wise.î Thus Her mind was filled with an interminable series of doubts; Her heart could not be pacified by any means. Although Bhavån∂ (Goddess Pårvat∂) did not open Her lips, Lord Hara, Who is the inner controller of all, came to know everything. ìLook here, Sat∂, the woman is foremost in you; you should never harbour such a doubt in your mind. He is no other than Råma, the Hero of Raghuís race, My beloved Deity, whose story was sung by the jar-born sage Agastya, faith in whom was the subject of the talk I gave to him and whom illumined sages ever wait upon.î (1ó4) ¿¢U0ó ◊ÈÁŸ œË⁄U ¡ÙªË Á‚h ‚¢Ãà Á’◊‹ ◊Ÿ ¡Á„U äÿÊfl„UË¥– ∑§Á„U ŸÁà ÁŸª◊ ¬È⁄UÊŸ •Êª◊ ¡Ê‚È ∑§Ë⁄UÁà ªÊfl„UË¥H ‚Ùß ⁄UÊ◊È éÿʬ∑§ ’˝rÊÔ ÷ÈflŸ ÁŸ∑§Êÿ ¬Áà ◊ÊÿÊ œŸË– •flÃ⁄U©U •¬Ÿ ÷ªÃ Á„Uà ÁŸ¡Ã¢òÊ ÁŸÃ ⁄UÉÊÈ∑ȧ‹◊ŸËH
- 81. * BÅLA-KÅ°NœA *81 Cha≈.: muni dh∂ra jog∂ siddha sa≈tata bimala mana jehi dhyåvah∂°, kahi neti nigama puråna ågama jåsu k∂rati gåvah∂°. soi råmu byåpaka brahma bhuvana nikåya pati måyå dhan∂, avatareu apane bhagata hita nijata≈tra nita raghukulaman∂. ìHe who has bodied Himself forth as the Jewel of Raghuís race for the sake of His devotees, is no other than the Supreme Eternal, who is all-pervading and ever free, who is the Ruler of all the worlds and the Lord of Måyå, whom illumined sages, Yog∂s (mystics) and Siddhas (adepts) constantly meditate upon with their sinless mind and whose glory is sung by the Vedas as well as the Puråƒas and other scriptures in negative terms as ënot thisí.î ‚Ê0ó‹Êª Ÿ ©U⁄U ©U¬Œ‚È ¡ŒÁ¬ ∑§„U©U Á‚fl° ’Ê⁄U ’„ÈU– ’Ù‹ Á’„UÁ‚ ◊„U‚È „UÁ⁄U◊ÊÿÊ ’‹È ¡ÊÁŸ Á¡ÿ°H 51H So.: låga na ura upadesu jadapi kaheu siva° båra bahu, bole bihasi mahesu harimåyå balu jåni jiya°.51. Although Lord ›iva repeated this time after time, His exhortation made no impression on the heart of Sat∂. Then the great Lord ›iva smilingly said, realizing in His heart the potency of ›r∂ Hariís Måyå:ó (51) øı0ó¡ı¥ ÃÈê„U⁄¥U ◊Ÿ •Áà ‚¢Œ„ÍU– Ãı Á∑§Ÿ ¡Êß ¬⁄UË¿UÊ ‹„ÍUH Ã’ ‹Áª ’Ò∆U •„U©°U ’≈U¿UÊ„UË¥– ¡’ ‹Áª ÃÈê„U ∞„U„ÈU ◊ÙÁ„U ¬Ê„UË¥H 1H ¡Ò‚¥ ¡Êß ◊Ù„U ÷˝◊ ÷Ê⁄UË– ∑§⁄U„ÈU ‚Ù ¡ÃŸÈ Á’’∑§ Á’øÊ⁄UËH ø‹Ë¢ ‚ÃË Á‚fl •Êÿ‚È ¬Ê߸– ∑§⁄U®„U Á’øÊL§ ∑§⁄Uı¥ ∑§Ê ÷Ê߸H 2H ß„UÊ° ‚¢÷È •‚ ◊Ÿ •ŸÈ◊ÊŸÊ– Œë¿U‚ÈÃÊ ∑§„È°U Ÿ®„U ∑§ÀÿÊŸÊH ◊Ù⁄U„ÈU ∑§„¥U Ÿ ‚¢‚ÿ ¡Ê„UË¥– Á’Áœ Á’¬⁄UËà ÷‹Ê߸ ŸÊ„UË¥H 3H „UÙßÁ„U ‚Ùß ¡Ù ⁄UÊ◊ ⁄UÁø ⁄UÊπÊ– ∑§Ù ∑§Á⁄U Ã∑¸§ ’…U∏ÊflÒ ‚ÊπÊH •‚ ∑§Á„U ‹ª ¡¬Ÿ „UÁ⁄UŸÊ◊Ê– ªßZ ‚ÃË ¡„°U ¬˝÷È ‚ÈπœÊ◊ÊH 4H Cau.: jau° tumhare° mana ati sa≈dehµu, tau kina jåi par∂chå lehµu. taba lagi bai¢ha ahau° ba¢achåh∂°, jaba lagi tumha aihahu mohi påh∂°.1. jaise° jåi moha bhrama bhår∂, karehu so jatanu bibeka bicår∂. cal∂° sat∂ siva åyasu på∂, karahiÚ bicåru karau° kå bhå∂.2. ihå° sa≈bhu asa mana anumånå, dacchasutå kahu° nahiÚ kalyånå. morehu kahe° na sa≈saya jåh∂°, bidhi bipar∂ta bhalå∂ nåh∂°.3. hoihi soi jo råma raci råkhå, ko kari tarka baRhåvai såkhå. asa kahi lage japana harinåmå, ga∂° sat∂ jah~a . prabhu sukhadhåmå.4. ìIf you have a grave doubt in your mind, why not go and verify the thing? I shall be waiting in the shade of this banyan tree till you come back to Me. Using your critical judgment you should resort to some device whereby the stupendous error born of your ignorance may be rectified.î Thus obtaining leave of ›iva, Sat∂ proceeded on Her mission. She racked Her brains to find out what step She should take (in order to test the divinity of Råma). On this side ›iva came to the conclusion that providenee is unfavaurable that is seems there is no good for Dak¶aís daughter (Sat∂). ìWhen her doubt
- 82. 82 * ›R∫RÅMACARITAMÅNASA * did not yield even to My assurances,î He said to Himself, ìit seems the stars are unpropitious to her and no good-will come out of it. After all, whatever ›r∂ Råma has willed must come to pass; why should one add to the complication by indulging in further speculation?î So saying, Lord ›iva began to mutter the name of ›r∂ Hari; while Sat∂ proceeded to the spot where the all-blissful Lord (›r∂ Råma) was. (1ó4) ŒÊ0ó¬ÈÁŸ ¬ÈÁŸ NUŒÿ° Á’øÊL§ ∑§Á⁄U œÁ⁄U ‚ËÃÊ ∑§⁄U M§¬– •Êª¥ „Ùß øÁ‹ ¬¢Õ î„U ¡®„U •Êflà Ÿ⁄U÷ͬH 52H Do.: puni puni hædaya° bicåru kari dhari s∂tå kara rµupa, åge° hoi cali pa≈tha tehiÚ jehiÚ åvata narabhµupa.52. After many an anxious thought Sat∂ assumed the form of S∂tå and moved ahead on the same route along which the Ruler of men (›r∂ Råma) was passing. (52) øı0ó‹Á¿U◊Ÿ ŒËπ ©U◊Ê∑Χà ’·Ê– øÁ∑§Ã ÷∞ ÷˝◊ NUŒÿ° Á’‚·ÊH ∑§Á„U Ÿ ‚∑§Ã ∑§¿ÈU •Áà ª¢÷Ë⁄UÊ– ¬˝÷È ¬˝÷Ê©U ¡ÊŸÃ ◊ÁÃœË⁄UÊH 1H ‚ÃË ∑§¬≈È ¡ÊŸ©U ‚È⁄USflÊ◊Ë– ‚’Œ⁄U‚Ë ‚’ •¢Ã⁄U¡Ê◊ËH ‚ÈÁ◊⁄Uà ¡ÊÁ„U Á◊≈Uß •ÇÿÊŸÊ– ‚Ùß ‚⁄U’Çÿ ⁄UÊ◊È ÷ªflÊŸÊH 2H ‚ÃË ∑§Ëã„U ø„U Ä°U„°UÈ ŒÈ⁄UÊ™§– Œπ„ÈU ŸÊÁ⁄U ‚È÷Êfl ¬˝÷Ê™§H ÁŸ¡ ◊ÊÿÊ ’‹È NUŒÿ° ’πÊŸË– ’Ù‹ Á’„UÁ‚ ⁄UÊ◊È ◊ÎŒÈ ’ÊŸËH 3H ¡ÙÁ⁄U ¬ÊÁŸ ¬˝÷È ∑§Ëã„U ¬˝ŸÊ◊Í– Á¬ÃÊ ‚◊à ‹Ëã„U ÁŸ¡ ŸÊ◊ÍH ∑§„U©U ’„UÙÁ⁄U ∑§„UÊ° ’η∑§ÃÍ– Á’Á¬Ÿ •∑§Á‹ Á»§⁄U„ÈU ∑§Á„U „UÃÍH 4H Cau.: lachimana d∂kha umåkæta be¶å, cakita bhae bhrama hædaya° bise¶å. kahi na sakata kachu ati ga≈bh∂rå, prabhu prabhåu jånata matidh∂rå.1. sat∂ kapa¢u jåneu surasvåm∂, sabadaras∂ saba a≈tarajåm∂. sumirata jåhi mi¢ai agyånå, soi sarabagya råmu bhagavånå.2. sat∂ k∂nha caha taha°hu° duråµu, dekhahu nåri subhåva prabhåµu. nija måyå balu hædaya° bakhån∂, bole bihasi råmu mædu bån∂.3. jori påni prabhu k∂nha pranåmµu, pitå sameta l∂nha nija nåmµu. kaheu bahori kahå° bæ¶aketµu, bipina akeli phirahu kehi hetµu.4. When Lak¶maƒa saw Umå (Sat∂) in Her disguise, he was astonished and much puzzled. He was tongue-tied and looked very grave; the sagacious brother was acquainted with the Lordís glory. All-perceiving and the inner controller of all, the lord of gods, ›r∂ Råma, took no time in detecting the false appearance of Sat∂, Råma was the same omniscient Lord whose very thought wipes out ignorance. Sat∂ sought to practise deception even on Him: see the impact of the nature of a woman is! Extolling in His heart the potency of His Måyå (delusive power), ›r∂ Råma smilingly accosted Her in a mild tone. Joining the palms of His hands, He first made obeisance to Her mentioning His name alongwith His fatherís. He then asked Her the whereabouts of Lord ›iva (who has a bull emblazoned on His standard) and wondered what made Her roam about all alone in the forest. (1ó4) ŒÊ0ó⁄UÊ◊ ’øŸ ◊ÎŒÈ ªÍ…∏ ‚ÈÁŸ ©U¬¡Ê •Áà ‚¢∑§ÙøÈ– ‚ÃË ‚÷Ëà ◊„U‚ ¬®„U ø‹Ë¥ NUŒÿ° ’«∏U ‚ÙøÈH 53H
- 83. * BÅLA-KÅ°NœA *83 Do.: råma bacana mædu gµuRha suni upajå ati sa≈kocu, sat∂ sabh∂ta mahesa pahiÚ cal∂° hædaya° baRa socu.53. Sat∂ felt very uncomfortable when She heard these soft yet suggestive words of Råma. She turned towards the great Lord ›iva with a feeling of awe and much dejected at heart. (53) øı0ó◊Ò¥ ‚¢∑§⁄U ∑§⁄U ∑§„UÊ Ÿ ◊ÊŸÊ– ÁŸ¡ •ÇÿÊŸÈ ⁄UÊ◊ ¬⁄U •ÊŸÊH ¡Êß ©UÃL§ •’ Œ„U©°U ∑§Ê„UÊ– ©U⁄U ©U¬¡Ê •Áà ŒÊL§Ÿ ŒÊ„UÊH 1H ¡ÊŸÊ ⁄UÊ◊ ‚ÃË¥ ŒÈπÈ ¬ÊflÊ– ÁŸ¡ ¬˝÷Ê©U ∑§¿ÈU ¬˝ªÁ≈U ¡ŸÊflÊH ‚ÃË¥ ŒËπ ∑§ıÃÈ∑ȧ ◊ª ¡ÊÃÊ– •Êª¥ ⁄UÊ◊È ‚Á„Uà üÊË ÷˝ÊÃÊH 2H Á»§Á⁄U ÁøÃflÊ ¬Ê¿U¢ ¬˝÷È ŒπÊ– ‚Á„Uà ’¢œÈ Á‚ÿ ‚È¢Œ⁄U ’·ÊH ¡„°U ÁøÃfl®„U Ä°U ¬˝÷È •Ê‚ËŸÊ– ‚fl®„U Á‚h ◊ÈŸË‚ ¬˝’ËŸÊH 3H Œπ Á‚fl Á’Áœ Á’cŸÈ •Ÿ∑§Ê– •Á◊à ¬˝÷Ê©U ∞∑§ Ã¥ ∞∑§ÊH ’¢ŒÃ ø⁄UŸ ∑§⁄Uà ¬˝÷È ‚flÊ– Á’Á’œ ’· Œπ ‚’ ŒflÊH 4H Cau.: maiÚ sa≈kara kara kahå na månå, nija agyånu råma para ånå. jåi utaru aba dehau° kåhå, ura upajå ati dåruna dåhå.1. jånå råma sat∂° dukhu påvå, nija prabhåu kachu praga¢i janåvå. sat∂° d∂kha kautuku maga jåtå, åge° råmu sahita ‹r∂ bhråtå.2. phiri citavå påche° prabhu dekhå, sahita ba≈dhu siya su≈dara be¶å. jaha° citavahiÚ taha° prabhu ås∂nå, sevahiÚ siddha mun∂sa prab∂nå.3. dekhe siva bidhi bi¶nu anekå, amita prabhåu eka te° ekå. ba≈data carana karata prabhu sevå, bibidha be¶a dekhe saba devå.4. ìI heeded not the word of ›a∆kara and imposed My own ignorance on Råma. What reply shall I give to my lord now?î The agony of Her heart was most terrible. ›r∂ Råma perceived that Sat∂ had got vexed; He, therefore, revealed to Her a part of His glory. As She went on Her way Sat∂ beheld a strange phenomenon. Råma was going ahead of Her alongwith His Consort, S∂tå, and His younger brother, Lak¶maƒa. She looked back and there too She saw the Lord with His brother and S∂tå in an attractive garb. Whichever way She turned Her eyes, there was the Lord enthroned and the Siddhas (adepts) and illumined sages ministering to Him. Sat∂ saw many sets of ›iva, Brahmå and Vi¶ƒu, each set possessing a glory infinitely greater than that of the others. She also beheld a whole host of gods bowing at the Lordís feet and waiting upon Him in their different garbs. (1ó4) ŒÊ0ó‚ÃË Á’œÊòÊË ß¢ÁŒ⁄UÊ ŒπË¥ •Á◊à •ŸÍ¬– ¡®„U ¡®„U ’· •¡ÊÁŒ ‚È⁄U ÃÁ„U ÃÁ„U ß •ŸÈM§¬H 54H Do.: sat∂ bidhåtr∂ i≈dirå dekh∂° amita anµupa, jehiÚ jehiÚ be¶a ajådi sura tehi tehi tana anurµupa.54. She further perceived innumerable Sat∂s (consorts of ›iva), consorts of Brahmå and Lak¶m∂s (consorts of Vi¶ƒu), all peerless in beauty. They conformed in their appearance to the garb in which Brahmå and the other gods appeared. (54) øı0óŒπ ¡„°U Ä°U ⁄UÉÊȬÁà ¡Ã– ‚ÁQ§ã„U ‚Á„Uà ‚∑§‹ ‚È⁄U ÃÃH ¡Ëfl ø⁄UÊø⁄U ¡Ù ‚¢‚Ê⁄UÊ– Œπ ‚∑§‹ •Ÿ∑§ ¬˝∑§Ê⁄UÊH 1H
- 84. 84 * ›R∫RÅMACARITAMÅNASA * ¬Í¡®„U ¬˝÷ÈÁ„U Œfl ’„ÈU ’·Ê– ⁄UÊ◊ M§¬ ŒÍ‚⁄U Ÿ®„U ŒπÊH •fl‹Ù∑§ ⁄UÉÊȬÁà ’„ÈUÃ⁄U– ‚ËÃÊ ‚Á„Uà Ÿ ’· ÉÊŸ⁄UH 2H ‚Ùß ⁄UÉÊÈ’⁄U ‚Ùß ‹Á¿U◊ŸÈ ‚ËÃÊ– ŒÁπ ‚ÃË •Áà ÷ßZ ‚÷ËÃÊH NUŒÿ ∑¢§¬ ß ‚ÈÁœ ∑§¿ÈU ŸÊ„UË¥– ŸÿŸ ◊ÍÁŒ ’Ò∆UË¢ ◊ª ◊Ê„UË¥H 3H ’„ÈUÁ⁄U Á’‹Ù∑§©U ŸÿŸ ©UÉÊÊ⁄UË– ∑§¿ÈU Ÿ ŒËπ Ä° Œë¿U∑ȧ◊Ê⁄UËH ¬ÈÁŸ ¬ÈÁŸ ŸÊß ⁄UÊ◊ ¬Œ ‚Ë‚Ê– ø‹Ë¥ ÄUÊ° ¡„°U ⁄U„U Áª⁄UË‚ÊH 4H Cau.: dekhe jaha° taha° raghupati jete, saktinha sahita sakala sura tete. j∂va caråcara jo sa≈sårå, dekhe sakala aneka prakårå.1. pµujahiÚ prabhuhi deva bahu be¶å, råma rµupa dµusara nahiÚ dekhå. avaloke raghupati bahutere, s∂tå sahita na be¶a ghanere.2. soi raghubara soi lachimanu s∂tå, dekhi sat∂ ati bha∂° sabh∂tå. hædaya ka≈pa tana sudhi kachu nåh∂°, nayana mµudi bai¢h∂° maga måh∂°.3. bahuri bilokeu nayana ughår∂, kachu na d∂kha taha° dacchakumår∂. puni puni nåi råma pada s∂så, cal∂° tahå° jaha° rahe gir∂så.4. Each separate vision of Råma was attended by a whole host of gods with their feminine counterparts, as well as by the whole animate and inanimate creation with its multitudinous species. But while the gods who adored the Lord appeared in diverse garbs, the appearance of ›r∂ Råma was the same in every case. Although She saw many Råmas with as many S∂tås, their garb did not vary. Seeing the same Råma, the same Lak¶maƒa and the same S∂tå, Sat∂ was struck with great awe.Her heart quivered, and She lost all consciousness of Her body. Closing Her eyes she sat down on the wayside. When She opened Her eyes and gazed once more, the daughter of Dak¶a saw nothing there. Repeatedly bowing Her head at the feet of ›r∂ Råma, She proceeded to the spot where the Lord of Kailåsa was. (1ó4) ŒÊ0óªßZ ‚◊ˬ ◊„U‚ Ã’ „°UÁ‚ ¬Í¿UË ∑ȧ‚‹ÊÖ ‹ËÁã„U ¬⁄UË¿UÊ ∑§flŸ Á’Áœ ∑§„U„ÈU ‚àÿ ‚’ ’ÊÃH 55H Do.: ga∂° sam∂pa mahesa taba ha°si pµuch∂ kusalåta, l∂nhi par∂chå kavana bidhi kahahu satya saba båta.55. When She came near, Lord ›iva smilingly inquired if all was well with Her and then said, ìTell me now the whole truth, how did you test ›r∂ Råma?î (55) [PAUSE 2 FOR A THIRTY-DAY RECITATION] øı0ó‚ÃË¥ ‚◊ÈÁ¤Ê ⁄UÉÊÈ’Ë⁄U ¬˝÷Ê™§– ÷ÿ ’‚ Á‚fl ‚Ÿ ∑§Ëã„U ŒÈ⁄UÊ™§H ∑§¿ÈU Ÿ ¬⁄UË¿UÊ ‹ËÁã„U ªÙ‚ÊßZ– ∑§Ëã„U ¬˝ŸÊ◊È ÃÈê„UÊÁ⁄UÁ„U ŸÊßZH 1H ¡Ù ÃÈê„U ∑§„UÊ ‚Ù ◊Î·Ê Ÿ „UÙ߸– ◊Ù⁄¥U ◊Ÿ ¬˝ÃËÁà •Áà ‚Ù߸H Ã’ ‚¢∑§⁄U Œπ©U œÁ⁄U äÿÊŸÊ– ‚ÃË¥ ¡Ù ∑§Ëã„U øÁ⁄Uà ‚’È ¡ÊŸÊH 2H ’„ÈUÁ⁄U ⁄UÊ◊◊ÊÿÁ„U Á‚L§ ŸÊflÊ– ¬˝Á⁄U ‚ÁÃÁ„U ¡®„U ¤ÊÍ°∆U ∑§„UÊflÊH „UÁ⁄U ßë¿UÊ ÷ÊflË ’‹flÊŸÊ– NUŒÿ° Á’øÊ⁄Uà ‚¢÷È ‚È¡ÊŸÊH 3H ‚ÃË¥ ∑§Ëã„U ‚ËÃÊ ∑§⁄U ’·Ê– Á‚fl ©U⁄U ÷ÿ©U Á’·ÊŒ Á’‚·ÊH ¡ı¥ •’ ∑§⁄U©°U ‚ÃË ‚Ÿ ¬˝ËÃË– Á◊≈Uß ÷ªÁà ¬ÕÈ „UÙß •ŸËÃËH 4H
- 85. * BÅLA-KÅ°NœA *85 Cau.: sat∂° samujhi raghub∂ra prabhåµu, bhaya basa siva sana k∂nha duråµu. kachu na par∂chå l∂nhi goså∂°, k∂nha pranåmu tumhårihi nå∂°.1. jo tumha kahå so mæ¶å na ho∂, more° mana prat∂ti ati so∂. taba sa≈kara dekheu dhari dhyånå, sat∂° jo k∂nha carita sabu jånå.2. bahuri råmamåyahi siru nåvå, preri satihi jehiÚ jhµu°¢ha kahåvå. hari icchå bhåv∂ balavånå, hædaya° bicårata sa≈bhu sujånå.3. sat∂° k∂nha s∂tå kara be¶å, siva ura bhayau bi¶åda bise¶å. jau° aba karau° sat∂ sana pr∂t∂, mi¢ai bhagati pathu hoi an∂t∂.4. Having realized the greatness of the Hero of Raghuís race, Sat∂ in Her awe concealed the truth from ›iva. ìI made no test my Lord; I made obeisance just like You. What You said cannot be untrue; I am fully convinced in my heart.î Lord ›a∆kara then looked within by contemplation and came to know all that Sat∂ had done. Again, He bowed His head to the delusive power of ›r∂ Råma, that had prompted Sat∂ to tell a lie. What has been preordained by the will of ›r∂ Hari must have its way, the all-wise ›ambhu thought within Himself. Sat∂ had assumed the disguise of S∂tå: this made ›iva much disconsolate at heart. ìIf I continue to love Sat∂ as heretofore, the cult of Devotion will disappear and it will be indecorous to do so.î (1ó4) ŒÊ0ó¬⁄U◊ ¬ÈŸËà Ÿ ¡Êß ÃÁ¡ Á∑§∞° ¬˝◊ ’«∏U ¬Ê¬È– ¬˝ªÁ≈U Ÿ ∑§„Uà ◊„U‚È ∑§¿ÈU NUŒÿ° •Áœ∑§ ‚¢ÃʬÈH 56H Do.: parama pun∂ta na jåi taji kie° prema baRa påpu, praga¢i na kahata mahesu kachu hædaya° adhika sa≈tåpu.56. ìSat∂ is too chaste to be abandoned, and it is a great sin to love her any more as a wife.î The great Lord ›iva uttered not a word aloud, although there was great agony in His heart. (56) øı0óÃ’ ‚¢∑§⁄U ¬˝÷È ¬Œ Á‚L§ ŸÊflÊ– ‚ÈÁ◊⁄Uà ⁄UÊ◊È NUŒÿ° •‚ •ÊflÊH ∞®„U ß ‚ÁÃÁ„U ÷≈U ◊ÙÁ„U ŸÊ„UË¥– Á‚fl ‚¢∑§À¬È ∑§Ëã„U ◊Ÿ ◊Ê„UË¥H 1H •‚ Á’øÊÁ⁄U ‚¢∑§L§ ◊ÁÃœË⁄UÊ– ø‹ ÷flŸ ‚ÈÁ◊⁄Uà ⁄UÉÊÈ’Ë⁄UÊH ø‹Ã ªªŸ ÷Ò Áª⁄UÊ ‚È„UÊ߸– ¡ÿ ◊„U‚ ÷Á‹ ÷ªÁà ŒÎ…∏UÊ߸H 2H •‚ ¬Ÿ ÃÈê„U Á’ŸÈ ∑§⁄Uß ∑§Ù •ÊŸÊ– ⁄UÊ◊÷ªÃ ‚◊⁄UÕ ÷ªflÊŸÊH ‚ÈÁŸ Ÿ÷Áª⁄UÊ ‚ÃË ©U⁄U ‚ÙøÊ– ¬Í¿UÊ Á‚flÁ„U ‚◊à ‚∑§ÙøÊH 3H ∑§Ëã„U ∑§flŸ ¬Ÿ ∑§„U„ÈU ∑Χ¬Ê‹Ê– ‚àÿœÊ◊ ¬˝÷È ŒËŸŒÿÊ‹ÊH ¡ŒÁ¬ ‚ÃË¥ ¬Í¿UÊ ’„UÈ ÷Ê°ÃË– ÃŒÁ¬ Ÿ ∑§„U©U ÁòʬÈ⁄U •Ê⁄UÊÃËH 4H Cau.: taba sa≈kara prabhu pada siru nåvå, sumirata råmu hædaya° asa åvå. ehiÚ tana satihi bhe¢a mohi nåh∂°, siva sa≈kalpu k∂nha mana måh∂°.1. asa bicåri sa≈karu matidh∂rå, cale bhavana sumirata raghub∂rå. calata gagana bhai girå suhå∂, jaya mahesa bhali bhagati dæRhå∂.2. asa pana tumha binu karai ko ånå, råmabhagata samaratha bhagavånå. suni nabhagirå sat∂ ura socå, pµuchå sivahi sameta sakocå.3. k∂nha kavana pana kahahu kæpålå, satyadhåma prabhu d∂nadayålå. jadapi sat∂° pµuchå bahu bhå°t∂, tadapi na kaheu tripura åråt∂.4.
- 86. 86 * ›R∫RÅMACARITAMÅNASA * Then ›a∆kara bowed His head at the feet of the Lord; and as soon as He invoked ›r∂ Råma the idea came to His mind that He should have no connection with Sat∂ so long as she continued to remain in that body. ›iva resolved accordingly and having so resolved the stable-minded Lord ›a∆kara proceeded towards His home (Mount Kailåsa) with His mind fixed on the Hero of Raghuís race. Even as He stepped forward a charming voice from heaven thundered forth. ìGlory to the great Lord ›iva, who has so staunchly upheld the cause of Devotion. Who else than You can take such a vow? You are a devotee of ›r∂ Råma and the all-powerful Lord at the same time.î Sat∂ felt troubled at heart when She heard the heavenly voice. She addressed ›iva in a faltering voice, ìTell me, O merciful Lord! what vow You have taken. You are an embodiment of Truth and compassionate to the poor.î Even though Sat∂ inquired in ways more than one, the Slayer of the demon Tripura, ›a∆kara spoke not a word. (1ó4) ŒÊ0ó‚ÃË¥ NUŒÿ° •ŸÈ◊ÊŸ Á∑§ÿ ‚’È ¡ÊŸ©U ‚’¸Çÿ– ∑§Ëã„U ∑§¬≈ÈU ◊Ò¥ ‚¢÷È ‚Ÿ ŸÊÁ⁄U ‚„U¡ ¡«∏U •ÇÿH 57 (∑§)H Do.: sat∂° hædaya° anumåna kiya sabu jåneu sarbagya, k∂nha kapa¢u maiÚ sa≈bhu sana nåri sahaja jaRa agya.57(A). Sat∂ concluded that the omniscient Lord had come to know everything and felt sorry that She had tried to deceive ›ambhu. The woman is silly and stupid by nature, She realized. (57A) ‚Ê0ó¡‹È¬ÿ‚Á⁄U‚Á’∑§Êߌπ„ÈU ¬˝ËÁà Á∑§⁄UËÁÃ÷Á‹– Á’‹ª „UÙß ⁄U‚È ¡Êß ∑§¬≈U π≈UÊ߸ ¬⁄Uà ¬ÈÁŸH 57 (π)H So.: jalu paya sarisa bikåi dekhahu pr∂ti ki r∂ti bhali, bilaga hoi rasu jåi kapa¢a kha¢å∂ parata puni.57(B). Even water (when mixed with milk) sells as milk; look at the unifying process of love. The water, however, is separated from the milk and the taste also disappears the moment a drop of acid is introduced into it in the form of a dees. (57B) øı0óNUŒÿ° ‚ÙøÈ ‚◊ȤÊà ÁŸ¡ ∑§⁄UŸË– ®øÃÊ •Á◊à ¡Êß Ÿ®„U ’⁄UŸËH ∑Χ¬Ê®‚œÈ Á‚fl ¬⁄U◊ •ªÊœÊ– ¬˝ª≈U Ÿ ∑§„U©U ◊Ù⁄U •¬⁄UÊœÊH 1H ‚¢∑§⁄U L§π •fl‹ÙÁ∑§ ÷flÊŸË– ¬˝÷È ◊ÙÁ„U á©U NUŒÿ° •∑ȧ‹ÊŸËH ÁŸ¡ •ÉÊ ‚◊ÈÁ¤Ê Ÿ ∑§¿ÈU ∑§Á„U ¡Ê߸– Ã¬ß •flÊ° ßfl ©U⁄U •Áœ∑§Ê߸H 2H ‚ÁÃÁ„ U ‚‚Ùø ¡ÊÁŸ ’η∑§ÃÍ– ∑§„UË¥ ∑§ÕÊ ‚È¢Œ⁄U ‚Èπ„UÃÍH ’⁄UŸÃ ¬¢Õ Á’Á’œ ßÁÄUÊ‚Ê– Á’SflŸÊÕ ¬„È°Uø ∑Ò§‹Ê‚ÊH 3H Ä°U ¬ÈÁŸ ‚¢÷È ‚◊ÈÁ¤Ê ¬Ÿ •Ê¬Ÿ– ’Ò∆U ’≈UÃ⁄U ∑§Á⁄ U∑§◊‹Ê‚ŸH ‚¢∑§⁄U ‚„U¡ ‚M§¬È ‚ê„UÊ⁄UÊ– ‹ÊÁª ‚◊ÊÁœ •π¢«U •¬Ê⁄UÊH 4H Cau.: hædaya° socu samujhata nija karan∂, ci≈tå amita jåi nahiÚ baran∂. kæpåsi≈dhu siva parama agådhå, praga¢a na kaheu mora aparådhå.1. sa≈kara rukha avaloki bhavån∂, prabhu mohi tajeu hædaya° akulån∂. nija agha samujhi na kachu kahi jå∂, tapai avå° iva ura adhikå∂.2.
- 87. * BÅLA-KÅ°NœA *87 satihi sasoca jåni bæ¶aketµu, kah∂° kathå su≈dara sukhahetµu. baranata pa≈tha bibidha itihåså, bisvanåtha pahu° ce kailåså.3. taha° puni sa≈bhu samujhi pana åpana, bai¢he ba¢atara kari kamalåsana. sa≈kara sahaja sarµupu samhårå, lågi samådhi akha≈Œa apårå.4. Sat∂ felt perturbed in Her heart at the thought of what She had done; and the extent of Her anxiety could neither be gauged nor described. She realized that Lord ›iva is a supremely unfathomable ocean of mercy, hence He did not openly declare Her fault. From the attitude of ›a∆kara, however, She judged that the Lord had abandoned Her, and felt disturbed in Her heart. Conscious of Her guilt She could not utter a word of protest; but all the while Her heart smouldered like a furnace. Perceiving the sad look of Sat∂, ›iva (who has a bull emblazoned on His standard) narrated beautiful stories in order to divert Her mind. Relating various legends while on His way, the Lord of the universe, ›iva, reached Kailåsa. Then, recalling His vow, ›ambhu sat down there under a banyan tree in the Yogic pose known as Padmåsana (the pose of a lotus). ›a∆kara communed with His own Self and passed into an unbroken and indefinitely long Samådhi (trance). (1ó4) ŒÊ0ó‚ÃË ’‚®„U ∑Ò§‹Ê‚ Ã’ •Áœ∑§ ‚ÙøÈ ◊Ÿ ◊Ê®„U– ◊⁄U◊È Ÿ ∑§Ù™§ ¡ÊŸ ∑§¿ÈUU ¡Èª ‚◊ ÁŒfl‚ Á‚⁄UÊ®„UH 58H Do.: sat∂ basahiÚ kailåsa taba adhika socu mana måhiÚ, maramu na koµu jåna kachu juga sama divasa siråhiÚ.58. Then Sat∂ dwelt in Kailåsa, Her mind grievously sorrowing. Nobody knew anything about what was going on in Her mind; but the days hung heavy on Her like so many Yugas or ages. (58) øı0óÁŸÃ Ÿfl ‚ÙøÈ ‚ÃË ©U⁄U ÷Ê⁄UÊ– ∑§’ ¡Ò„U©°U ŒÈπ ‚ʪ⁄U ¬Ê⁄UÊH ◊Ò¥ ¡Ù ∑§Ëã„U ⁄UÉÊȬÁà •¬◊ÊŸÊ– ¬ÈÁŸ ¬ÁÃ’øŸÈ ◊Î·Ê ∑§Á⁄U ¡ÊŸÊH 1H ‚Ù »§‹È ◊ÙÁ„U Á’œÊÃÊ° ŒËã„UÊ– ¡Ù ∑§¿ÈU ©UÁøà ⁄U„UÊ ‚Ùß ∑§Ëã„UÊH •’ Á’Áœ •‚ ’ÍÁ¤Ê• Ÿ®„U ÃÙ„UË– ‚¢∑§⁄U Á’◊Èπ Á¡•ÊflÁ‚ ◊Ù„UËH 2H ∑§Á„U Ÿ ¡Êß ∑§¿ÈU NUŒÿ ª‹ÊŸË– ◊Ÿ ◊„È°U ⁄UÊ◊Á„U ‚ÈÁ◊⁄U ‚ÿÊŸËH ¡ı¥ ¬˝÷È ŒËŸŒÿÊ‹È ∑§„UÊflÊ– •Ê⁄UÁà „U⁄UŸ ’Œ ¡‚È ªÊflÊH 3H Ãı ◊Ò¥ Á’Ÿÿ ∑§⁄U©°U ∑§⁄U ¡Ù⁄UË– ¿ÍU≈U©UU ’Áª Œ„U ÿ„U ◊Ù⁄UËH ¡ı¥ ◊Ù⁄¥U Á‚fl ø⁄UŸ ‚Ÿ„ÍU– ◊Ÿ ∑˝§◊ ’øŸ ‚àÿ ’˝ÃÈ ∞„ÍUH 4H Cau.: nita nava socu sat∂ ura bhårå, kaba jaihau° dukha sågara pårå. maiÚ jo k∂nha raghupati apamånå, puni patibacanu mæ¶å kari jånå.1. so phalu mohi bidhåtå° d∂nhå, jo kachu ucita rahå soi k∂nhå. aba bidhi asa bµujhia nahiÚ toh∂, sa≈kara bimukha jiåvasi moh∂.2. kahi na jåi kachu hædaya galån∂, mana mahu° råmahi sumira sayån∂. jau° prabhu d∂nadayålu kahåvå, årati harana beda jasu gåvå.3. tau maiÚ binaya karau° kara jor∂, chµu¢au begi deha yaha mor∂. jau° more° siva carana sanehµu, mana krama bacana satya bratu ehµu.4. The grief that preyed on Sat∂ís mind was ever new; for She did not know when She would be able to cross the ocean of sorrow. ìI slighted the Lord of Raghus and again took
- 88. 88 * ›R∫RÅMACARITAMÅNASA * my husbandís words to be untrue; Providence has repaid me for my sins and has done only that which I deserved. Now, O God, it does not behove you that you should make me survive even after alienating me from ›a∆kara.î The anguish of Her heart was beyond words. The sane lady invoked the presence of Råma in Her heart and addressed Him thus; ìIf they refer to You as compassionate to the poor and if the Vedas have glorified You as the dispeller of sorrow, I beseech with joined palms. O Lord, that I may be speedily rid of this body of mine. If I have any devotion to the feet of ›iva and if I am true to my vow in thought, word and deedó (1ó4) ŒÙ0óÃı ‚’Œ⁄U‚Ë ‚ÈÁŸ• ¬˝÷È ∑§⁄U©U ‚Ù ’Áª ©U¬Êß– „UÙß ◊⁄UŸÈ ¡®„U Á’Ÿ®„U üÊ◊ ŒÈ‚„U Á’¬ÁûÊ Á’„UÊßH 59H Do.: tau sabadaras∂ sunia prabhu karau so begi upåi, hoi maranu jehiÚ binahiÚ ‹rama dusaha bipatti bihåi.59. ìThen, O all-perceiving Lord, listen to me and speedily devise some plan whereby I may die and be thus rid of this unbearable calamity without much exertion.î (59) øı0ó∞Á„U Á’Áœ ŒÈÁπà ¬˝¡‚∑ȧ◊Ê⁄UË– •∑§ÕŸËÿ ŒÊL§Ÿ ŒÈπÈ ÷Ê⁄UËH ’ËÃ¥ ‚¢’à ‚„U‚ ‚ÃÊ‚Ë– Ã¡Ë ‚◊ÊÁœ ‚¢÷È •Á’ŸÊ‚ËH 1H ⁄UÊ◊ ŸÊ◊ Á‚fl ‚ÈÁ◊⁄UŸ ‹Êª– ¡ÊŸ©U ‚ÃË¥ ¡ªÃ¬Áà ¡ÊªH ¡Êß ‚¢÷È ¬Œ ’¢ŒŸÈ ∑§Ëã„UÊ– ‚Ÿ◊Èπ ‚¢∑§⁄U •Ê‚ŸÈ ŒËã„UÊH 2H ‹ª ∑§„UŸ „UÁ⁄U∑§ÕÊ ⁄U‚Ê‹Ê– Œë¿U ¬˝¡‚ ÷∞ ÃÁ„U ∑§Ê‹ÊH ŒπÊ Á’Áœ Á’øÊÁ⁄U ‚’ ‹Êÿ∑§– Œë¿Á„U ∑§Ëã„U ¬˝¡Ê¬Áà ŸÊÿ∑§H 3H ’«∏U •Áœ∑§Ê⁄U Œë¿U ¡’ ¬ÊflÊ– •Áà •Á÷◊ÊŸÈ NUŒÿ° Ã’ •ÊflÊH Ÿ®„U ∑§Ù©U •‚ ¡Ÿ◊Ê ¡ª ◊Ê„UË¥– ¬˝÷ÈÃÊ ¬Êß ¡ÊÁ„U ◊Œ ŸÊ„UË¥H 4H Cau.: ehi bidhi dukhita prajesakumår∂, akathan∂ya dåruna dukhu bhår∂. b∂te° sa≈bata sahasa satås∂, taj∂ samådhi sa≈bhu abinås∂.1. råma nåma siva sumirana låge, jåneu sat∂° jagatapati jåge. jåi sa≈bhu pada ba≈danu k∂nhå, sanamukha sa≈kara åsanu d∂nhå.2. lage kahana harikathå rasålå, daccha prajesa bhae tehi kålå. dekhå bidhi bicåri saba låyaka, dacchahi k∂nha prajåpati nåyaka.3. baRa adhikåra daccha jaba påvå, ati abhimånu hædaya° taba åvå. nahiÚ kou asa janamå jaga måh∂°, prabhutå påi jåhi mada nåh∂°.4. The daughter of Dak¶a, Sat∂, thus felt very miserable. Her deep agony was terrible beyond words. When eighty-seven thousand years elapsed, the immortal ›ambhu emerged from His trance. ›iva started repeating the name of Råma; then Sat∂ came to know that the Lord of the universe had come to the waking state. She went and bowed at the feet of ›ambhu, ›a∆kara gave Her a seat opposite Himself. He began to narrate the delightful stories of ›r∂ Hari. Meanwhile Dak¶a (Sat∂ís father) had come to be the lord of created beings. On careful consideration the Creator (Brahmå) found Dak¶a qualified in everyway and appointed him as the supreme lord of created beings. When Dak¶a attained this high position, the pride of his heart knew no bounds. Never was a creature born in this world, whom power did not intoxicate. (1ó4)
- 89. * BÅLA-KÅ°NœA *89 ŒÊ0óŒë¿U Á‹∞ ◊ÈÁŸ ’ÙÁ‹ ‚’ ∑§⁄UŸ ‹ª ’«∏U ¡Êª– Ÿflà ‚ÊŒ⁄U ‚∑§‹ ‚È⁄U ¡ ¬Êflà ◊π ÷ʪH 60H Do.: daccha lie muni boli saba karana lage baRa jåga, nevate sådara sakala sura je påvata makha bhåga.60. Dak¶a got together all the sages and he began to perform a big sacrifice. All the gods who obtain a share of the oblations offered at a sacrifice were cordially invited to attend. (60) øı0ó®∑§Ÿ⁄U ŸÊª Á‚h ª¢œ’ʸ– ’œÈã„UU ‚◊à ø‹ ‚È⁄U ‚’ʸH Á’cŸÈ Á’⁄¢UÁø ◊„U‚È Á’„UÊ߸– ø‹ ‚∑§‹ ‚È⁄U ¡ÊŸ ’ŸÊ߸H 1H ‚ÃË¥ Á’‹Ù∑§ éÿÙ◊ Á’◊ÊŸÊ– ¡Êà ø‹ ‚¢ÈŒ⁄U Á’Áœ ŸÊŸÊH ‚È⁄U ‚È¢Œ⁄UË ∑§⁄U®„U ∑§‹ ªÊŸÊ– ‚ÈŸÃ üÊflŸ ¿ÍU≈U®„U ◊ÈÁŸ äÿÊŸÊH 2H ¬Í¿U©U Ã’ Á‚fl° ∑§„U©U ’πÊŸË– Á¬ÃÊ ¡Çÿ ‚ÈÁŸ ∑§¿ÈU „U⁄U·ÊŸËH ¡ı¥ ◊„U‚È ◊ÙÁ„U •Êÿ‚È Œ„UË¥– ∑§¿ÈU ÁŒŸ ¡Êß ⁄U„Uı¥ Á◊‚ ∞„UË¥H 3H ¬Áà ¬Á⁄Uàÿʪ NUŒÿ° ŒÈπÈ ÷Ê⁄UË– ∑§„Uß Ÿ ÁŸ¡ •¬⁄UÊœ Á’øÊ⁄UËH ’Ù‹Ë ‚ÃË ◊ŸÙ„U⁄U ’ÊŸË– ÷ÿ ‚¢∑§Ùø ¬˝◊ ⁄U‚ ‚ÊŸËH 4H Cau.: ki≈nara någa siddha ga≈dharbå, badhunha sameta cale sura sarbå. bi¶nu bira≈ci mahesu bihå∂, cale sakala sura jåna banå∂.1. sat∂° biloke byoma bimånå, jåta cale su≈dara bidhi nånå. sura su≈dar∂ karahiÚ kala gånå, sunata ‹ravana chµu¢ahiÚ muni dhyånå.2. pµucheu taba siva° kaheu bakhån∂, pitå jagya suni kachu hara¶ån∂. jau° mahesu mohi åyasu deh∂°, kachu dina jåi rahau° misa eh∂°.3. pati parityåga hædaya° dukhu bhår∂, kahai na nija aparådha bicår∂. bol∂ sat∂ manohara bån∂, bhaya sa≈koca prema rasa sån∂.4. Kinnaras (a species of demigods), Någas, Siddhas (a class of celestial beings) and Gandharvas (celestial songsters) and the whole host of gods proceeded to the sacrifice alongwith their wives. All the gods with the exception of Vi¶ƒu, Vira¤ci (the Creator) and the great Lord ›iva, set out in their aerial cars. Sat∂ beheld beautiful aerial cars of various patterns coursing through the air. Celestial damsels were singing melodious strains, which intruded upon the ears of ascetics and broke their meditation. When Sat∂ inquired about the stir in the air, ›iva explained the whole thing. She was somewhat delighted to hear of the sacrifice, commenced by Her father and thought of making it an excuse for staying a few days with Her father in case the great Lord ›iva granted Her leave. Repudiation by Her lord tormented Her heart not a little; but conscious of Her guilt She would not utter a word. At last Sat∂ spoke in a charming voice tinged with awe, misgiving and affectionó (1ó4) ŒÊ0óÁ¬ÃÊ ÷flŸ ©Uà‚fl ¬⁄U◊ ¡ı¥ ¬˝÷È •Êÿ‚È „UÙß– Ãı ◊Ò¥ ¡Ê©°U ∑Χ¬Êÿß ‚ÊŒ⁄U ŒπŸ ‚ÙßH 61H Do.: pitå bhavana utsava parama jau° prabhu åyasu hoi, tau maiÚ jåu° kæpåyatana sådara dekhana soi.61.
- 90. 90 * ›R∫RÅMACARITAMÅNASA * ìThere is great rejoicing at my fatherís house, O Lord. If You grant me leave, I would fain go and see it, O storehouse of compassion.î (61) øı0ó∑§„U„ÈU ŸË∑§ ◊Ù⁄U„È°U ◊Ÿ ÷ÊflÊ– ÿ„U •ŸÈÁøà Ÿ®„U Ÿflà ¬∆UÊflÊH Œë¿U ‚∑§‹ ÁŸ¡ ‚ÈÃÊ ’Ù‹ÊßZ– „U◊⁄¥U ’ÿ⁄U ÃÈê„U©U Á’‚⁄UÊßZH 1H ’˝rÊÔ‚÷Ê° „U◊ ‚Ÿ ŒÈπÈ ◊ÊŸÊ– ÃÁ„U â •¡„È°U ∑§⁄U®„U •¬◊ÊŸÊH ¡ı¥ Á’ŸÈ ’Ù‹¥ ¡Ê„ÈU ÷flÊŸË– ⁄U„Uß Ÿ ‚Ë‹È ‚Ÿ„ÈU Ÿ ∑§ÊŸËH 2H ¡ŒÁ¬ Á◊òÊ ¬˝÷È Á¬ÃÈ ªÈ⁄U ª„UÊ– ¡Êß• Á’ŸÈ ’Ù‹„È°U Ÿ ‚°Œ„UÊH ÃŒÁ¬ Á’⁄UÙœ ◊ÊŸ ¡„°U ∑§Ù߸– ÄUÊ° ª∞° ∑§ÀÿÊŸÈ Ÿ „UÙ߸H 3H ÷Ê°Áà •Ÿ∑§ ‚¢÷È ‚◊ȤÊÊflÊ– ÷ÊflË ’‚ Ÿ ÇÿÊŸÈ ©U⁄U •ÊflÊH ∑§„U ¬˝÷È ¡Ê„ÈU ¡Ù Á’Ÿ®„U ’Ù‹Ê∞°– Ÿ®„U ÷Á‹ ’Êà „U◊Ê⁄U ÷Ê∞°H 4H Cau.: kahehu n∂ka morehu° mana bhåvå, yaha anucita nahiÚ nevata pa¢håvå. daccha sakala nija sutå bolå∂°, hamare° bayara tumhau bisarå∂°.1. brahmasabhå° hama sana dukhu månå, tehi te° ajahu° karahiÚ apamånå. jau° binu bole° jåhu bhavån∂, rahai na s∂lu sanehu na kån∂.2. jadapi mitra prabhu pitu gura gehå, jåia binu bolehu° na sa°dehå. tadapi birodha måna jaha° ko∂, tahå° gae° kalyånu na ho∂.3. bhå° ti aneka sa≈bhu samujhåvå, bhåv∂ basa na gyånu ura åvå. kaha prabhu jåhu jo binahiÚ bolåe°, nahiÚ bhali båta hamåre bhåe°.4. Lord ›iva replied, ìYour suggestion is good and has commended itself to Me as well. But the anomaly is that Your father has sent no invitation to us. Dak¶a has invited all his other daughters; but because of the grudge he bears to us you too have been ignored. In the court of Brahmå he once took offence at my behaviour; that is why he insults us even now. If you go there uninvited, Bhavån∂, all decorum, affection and honour will be cast to the winds. It is no doubt true one should call on oneís friend, master, father or teacher without waiting for a formal invitation; yet where someone nurses a grudge against you, you reap no good by going there.î ›ambhu expostulated with Sat∂ in so many ways; but as fate had willed it, wisdom would not dawn on Her. The Lord repeated once more that if She went to Her fatherís place uninvited. He anticipated no good results from it. (1ó4) ŒÊ0ó∑§Á„U ŒπÊ „U⁄U ¡ÃŸ ’„ÈU ⁄U„Uß Ÿ Œë¿U∑ȧ◊ÊÁ⁄U– ÁŒ∞ ◊ÈÅÿ ªŸ ‚¢ª Ã’ Á’ŒÊ ∑§Ëã„U ÁòʬÈ⁄UÊÁ⁄UH 62H Do.: kahi dekhå hara jatana bahu rahai na dacchakumåri, die mukhya gana sa≈ga taba bidå k∂nha tripuråri.62. Having reasoned with Her in ways more than one when Hara at last perceived that the daughter of Dak¶a was not going to stay, the Slayer of Tripura detailed a few of His principal attendants as Her escort and sent Her away. (62) øı0óÁ¬ÃÊ ÷flŸ ¡’ ªßZ ÷flÊŸË– Œë¿U òÊÊ‚ ∑§Ê„È°U Ÿ ‚Ÿ◊ÊŸËH ‚ÊŒ⁄U ÷‹Á„U Á◊‹Ë ∞∑§ ◊ÊÃÊ– ÷ÁªŸË¥ Á◊‹Ë¥ ’„ÈUà ◊È‚È∑§ÊÃÊH 1H Œë¿U Ÿ U ∑§¿ÈU ¬Í¿UË ∑ȧ‚‹ÊÃÊ– ‚ÁÃÁ„U Á’‹ÙÁ∑§ ¡⁄U ‚’ ªÊÃÊH ‚ÃË¥ ¡Êß Œπ©U Ã’ ¡ÊªÊ– ∑§Ã„È°U Ÿ ŒËπ ‚¢÷È ∑§⁄U ÷ʪÊH 2H
- 91. * BÅLA-KÅ°NœA *91 Ã’ Áøà ø…∏U©U ¡Ù ‚¢∑§⁄U ∑§„U™§– ¬˝÷È •¬◊ÊŸÈ ‚◊ÈÁ¤Ê ©U⁄U Œ„U™§H ¬ÊÁ¿U‹ ŒÈπÈ Ÿ NUŒÿ° •‚ éÿʬʖ ¡‚ ÿ„U ÷ÿ©U ◊„UÊ ¬Á⁄UÃʬÊH 3H ¡lÁ¬ ¡ª ŒÊL§Ÿ ŒÈπ ŸÊŸÊ– ‚’ Ã¥ ∑§Á∆UŸ ¡ÊÁà •fl◊ÊŸÊH ‚◊ÈÁ¤Ê ‚Ù ‚ÁÃÁ„ U÷ÿ© U •Áà ∑˝§ÙœÊ– ’„ÈU Á’Áœ ¡ŸŸË¥ ∑§Ëã„U ¬˝’ÙœÊH 4H Cau.: pitå bhavana jaba ga∂° bhavån∂, daccha tråsa kåhu° na sanamån∂. sådara bhalehiÚ mil∂ eka måtå, bhagin∂° mil∂° bahuta musukåtå.1. daccha na kachu pµuch∂ kusalåtå, satihi biloki jare saba gåtå. sat∂° jåi dekheu taba jågå, katahu° na d∂kha sa≈bhu kara bhågå.2. taba cita caRheu jo sa≈kara kaheµu, prabhu apamånu samujhi ura daheµu. påchila dukhu na hædaya° asa byåpå, jasa yaha bhayau mahå paritåpå.3. jadyapi jaga dåruna dukha nånå, saba te° ka¢hina jåti avamånå. samujhi so satihi bhayau ati krodhå, bahu bidhi janan∂° k∂nha prabodhå.4. When Bhavån∂ (etymologically, the Consort of Bhava, an epithet of ›iva) reached Her fatherís house, no one greeted Her for fear of incurring Dak¶aís displeasure. Her mother was the solitary figure who met Her kindly. Her sisters received Her with profuse smiles. Dak¶a would not even inquire about Her health; he burnt all over with rage at the very sight of Sat∂. Sat∂ then went to have a look at the sacrifice; but nowhere did She find any share of oblations set apart for ›ambhu.Then did She realize the force of ›a∆karaís warning; Her heart burnt within Her at the thought of the insult offered to Her lord.The former grief (that of repudiation by Her lord) did not torment Her heart so much as the great agony She now felt (as a result of the insult offered to Her husband). Although there are terrible agonies of various kinds in this world, the insult offered to oneís own people is the most painful of them all. The thought of the same made Sat∂ furious. Her mother tried to pacify Her in many ways. (1ó4) ŒÊ0óÁ‚fl •¬◊ÊŸÈ Ÿ ¡Êß ‚Á„U NUŒÿ° Ÿ „UÙß ¬˝’Ùœ– ‚∑§‹ ‚÷Á„U „UÁ∆U „U≈UÁ∑§ Ã’ ’Ù‹Ë¥ ’øŸ ‚∑˝§ÙœH 63H Do.: siva apamånu na jåi sahi hædaya° na hoi prabodha, sakala sabhahi ha¢hi ha¢aki taba bol∂° bacana sakrodha.63. The insult to ›iva was something unbearable; Her heart could not, therefore, be pacified. Then, sharply reproaching the whole assembly, She spoke in angry accents:ó (63) øı0ó‚ÈŸ„ÈU ‚÷Ê‚Œ ‚∑§‹ ◊È®ŸŒÊ– ∑§„UË ‚ÈŸË Á¡ã„U ‚¢∑§⁄U ®ŸŒÊH ‚Ù »§‹È ÃÈ⁄Uà ‹„U’ ‚’ ∑§Ê„Í°U– ÷‹Ë ÷°ÊÁà ¬Á¿UÃÊ’ Á¬ÃÊ„Í°UH 1H ‚¢Ã ‚¢÷È üÊˬÁà •¬’ʌʖ ‚ÈÁŸ• ¡„UÊ° Ä°U •Á‚ ◊⁄U¡ÊŒÊH ∑§ÊÁ≈U• ÃÊ‚È ¡Ë÷ ¡Ù ’‚Ê߸– üÊflŸ ◊ÍÁŒ Ÿ à øÁ‹• ¬⁄UÊ߸H 2H ¡ªŒÊÃ◊Ê ◊„U‚È ¬È⁄UÊ⁄UË– ¡ªÃ ¡Ÿ∑§ ‚’ ∑§ Á„UÃ∑§Ê⁄UËH Á¬ÃÊ ◊¢Œ◊Áà ®ŸŒÃ ÄUË– Œë¿U ‚È∑˝§ ‚¢÷fl ÿ„U Œ„UËH 3H ÃÁ¡„U©°U ÃÈ⁄Uà Œ„U ÃÁ„U „UÃÍ– ©U⁄U œÁ⁄U ø¢º˝◊ıÁ‹ ’η∑§ÃÍH •‚ ∑§Á„U ¡Ùª •ÁªÁŸ ÃŸÈ ¡Ê⁄UÊ– ÷ÿ©U ‚∑§‹ ◊π „UÊ„UÊ∑§Ê⁄UÊH 4H
- 92. 92 * ›R∫RÅMACARITAMÅNASA * Cau.: sunahu sabhåsada sakala muni≈då, kah∂ sun∂ jinha sa≈kara ni≈då. so phalu turata lahaba saba kåhµu°, bhal∂ bhå° ti pachitåba pitåhµu° .1. sa≈ta sa≈bhu ‹r∂pati apabådå, sunia jahå° taha° asi marajådå. kå¢ia tåsu j∂bha jo baså∂, ‹ravana mµudi na ta calia parå∂.2. jagadåtamå mahesu purår∂, jagata janaka saba ke hitakår∂. pitå ma≈damati ni≈data teh∂, daccha sukra sa≈bhava yaha deh∂.3. tajihau° turata deha tehi hetµu, ura dhari ca≈dramauli bæ¶aketµu. asa kahi joga agini tanu jårå, bhayau sakala makha håhåkårå.4. ìHear ye elders of the assembly and all great sages! All of you who have reviled ›a∆kara or heard Him reviled must forthwith reap the fruit of your sin and My father too shall fully repent. Wherever you hear a saint, ›ambhu or Vi¶ƒu (the Lord of Lak¶m∂) vilified, the rule is that if it lies within your power you should tear out the tongue of the reviler or you should run away closing your ears. The Slayer of Tripura, the great Lord ›iva, is the universal Spirit; He is the father of the universe and is beneficent to all. It is Him that my stupid father vilifies; and this body of Mine has sprung from the loins of Dak¶a. Therefore, installing in My heart Lord ›iva, who bears the moon on His forehead and a bull as His emblem, I shall immediately quit this body.î As She spoke thus She burnt Her body with the fire of Yoga.* A plaintive cry rose from the whole assembly. (1ó4) ŒÊ0ó‚ÃË ◊⁄UŸÈ ‚ÈÁŸ ‚¢÷È ªŸ ‹ª ∑§⁄UŸ ◊π πË‚– ¡Çÿ Á’œ¢‚ Á’‹ÙÁ∑§ ÷ÎªÈ ⁄Uë¿UÊ ∑§ËÁã„U ◊ÈŸË‚H 64H Do.: sat∂ maranu suni sa≈bhu gana lage karana makha kh∂sa, jagya bidha≈sa biloki bhægu racchå k∂nhi mun∂sa.64. Hearing of Sat∂ís death, the attendants of ›ambhu began to destroy the sacrifice. Seeing the sacrifice being destroyed, the great sage Bhægu protected it. (64) øı0ó‚◊ÊøÊ⁄U ‚’ ‚¢∑§⁄U ¬Ê∞– ’Ë⁄U÷º˝È ∑§Á⁄U ∑§Ù¬ ¬∆UÊ∞H ¡Çÿ Á’œ¢‚ ¡Êß ÁÃã„U ∑§Ëã„UÊ– ‚∑§‹ ‚È⁄Uã„U Á’Áœflà »§‹È ŒËã„UÊH 1H ÷Ò ¡ªÁ’ÁŒÃ Œë¿U ªÁà ‚Ù߸– ¡Á‚ ∑§¿ÈU ‚¢÷È Á’◊Èπ ∑Ò§ „UÙ߸H ÿ„U ßÁÄUÊ‚ ‚∑§‹ ¡ª ¡ÊŸË– ÃÊà ◊Ò¥ ‚¢¿U¬ ’πÊŸËH 2H ‚ÃË¥ ◊⁄Uà „UÁ⁄U ‚Ÿ ’L§ ◊ʪʖ ¡Ÿ◊ ¡Ÿ◊ Á‚fl ¬Œ •ŸÈ⁄UʪÊH ÃÁ„U ∑§Ê⁄UŸ Á„U◊ÁªÁ⁄U ªÎ„U ¡Ê߸– ¡Ÿ◊Ë¥ ¬Ê⁄U’ÃË ÃŸÈ ¬Ê߸H 3H ¡’ Ã¥ ©U◊Ê ‚Ò‹ ªÎ„U ¡ÊßZ– ‚∑§‹ Á‚Áh ‚¢¬Áà Ä°U ¿UÊßZH ¡„°U Ä°U ◊ÈÁŸã„U ‚È•ÊüÊ◊ ∑§Ëã„U– ©UÁøà ’Ê‚ Á„U◊ ÷Íœ⁄U ŒËã„UH 4H Cau.: samåcåra saba sa≈kara påe, b∂rabhadru kari kopa pa¢håe. jagya bidha≈sa jåi tinha k∂nhå, sakala suranha bidhivata phalu d∂nhå.1. bhai jagabidita daccha gati so∂, jasi kachu sa≈bhu bimukha kai ho∂. yaha itihåsa sakala jaga jån∂, tåte maiÚ sa≈chepa bakhån∂.2. sat∂° marata hari sana baru mågå, janama janama siva pada anurågå. tehi kårana himagiri gæha jå∂, janam∂° pårabat∂ tanu på∂.3. jaba te° umå saila gæha jå∂°, sakala siddhi sa≈pati taha° chå∂°. jaha° taha° muninha suå‹ramak∂nhe, ucita båsa hima bhµudhara d∂nhe.4. * Fire produced by Yog∂s through the friction of the vital airs within the body.
- 93. * BÅLA-KÅ°NœA *93 ›a∆kara got all the news and in His wrath He sent V∂rabhadra. Going there the latter made havoc of the sacrifice and requited all the gods according to their deserts. As is well-known to the world, Dak¶a met the same fate which an opponent of ›ambhu generally meets. The story is known throughout the world; that is why I have told it in brief. While dying, Sat∂ asked a boon of ›r∂ Hari that She might remain devoted to the feet of ›iva in all successive births.That is why She was reborn as Pårvat∂ (lit.,daughter of a mountain) in the house of Himåcala (the deity presiding over the Himålaya mountain). Ever since Umå was born in the house of Himålaya the mountain became an abode of all blessings and prosperity. Sages built beautiful hermitages here and there and Himålaya assigned them suitable abodes (in the form of caves etc.). (1ó4) ŒÊ0ó‚ŒÊ ‚È◊Ÿ »§‹ ‚Á„Uà ‚’ º˝È◊ Ÿfl ŸÊŸÊ ¡ÊÁÖ ¬˝ª≈UË¥ ‚È¢Œ⁄U ‚Ò‹ ¬⁄U ◊ÁŸ •Ê∑§⁄U ’„ÈU ÷Ê°ÁÃH 65H Do.: sadå sumana phala sahita saba druma nava nånå jåti, praga¢∂° su≈dara saila para mani åkara bahu bhå°ti.65. Young trees of different varieties were endowed with never failing blossoms and fruits, and mines of jewels of various kinds appeared on the beautiful mountain. (65) øı0ó‚Á⁄UÃÊ ‚’ ¬ÈŸËà ¡‹È ’„U„UË¥– πª ◊Ϊ ◊œÈ¬ ‚ÈπË ‚’ ⁄U„U„UË¥H ‚„U¡ ’ÿL§ ‚’ ¡Ëflã„U àÿʪʖ ÁªÁ⁄U ¬⁄U ‚∑§‹ ∑§⁄U®„U •ŸÈ⁄UʪÊH 1H ‚Ù„U ‚Ò‹ ÁªÁ⁄U¡Ê ªÎ„U •Ê∞°– Á¡Á◊ ¡ŸÈ ⁄UÊ◊÷ªÁà ∑§ ¬Ê∞°H ÁŸÃ ŸÍß ◊¢ª‹ ªÎ„U ÃÊ‚Í– ’˝rÊÔÊÁŒ∑§ ªÊfl®„U ¡‚È ¡Ê‚ÍH 2H ŸÊ⁄UŒ ‚◊ÊøÊ⁄U ‚’ ¬Ê∞– ∑§ıÃÈ∑§„UË¥ ÁªÁ⁄U ª„U Á‚œÊ∞H ‚Ò‹⁄UÊ¡ ’«∏ U •ÊŒ⁄U ∑§Ëã„UÊ– ¬Œ ¬πÊÁ⁄U ’⁄U •Ê‚ŸÈ ŒËã„UÊH 3HU ŸÊÁ⁄U ‚Á„Uà ◊ÈÁŸ ¬Œ Á‚L§ ŸÊflÊ– ø⁄UŸ ‚Á‹‹ ‚’È ÷flŸÈ ®‚øÊflÊH ÁŸ¡ ‚ı÷ÊÇÿ ’„ÈUà ÁªÁ⁄U ’⁄UŸÊ– ‚ÈÃÊ ’ÙÁ‹ ◊‹Ë ◊ÈÁŸ ø⁄UŸÊH 4H Cau.: saritå saba pun∂ta jalu bahah∂°, khaga mæga madhupa sukh∂ saba rahah∂°. sahaja bayaru saba j∂vanha tyågå, giri para sakala karahiÚ anurågå.1. soha saila girijå gæha åe°, jimi janu råmabhagati ke påe°. nita nµutana ma≈gala gæha tåsµu, brahmådika gåvahiÚ jasu jåsµu.2. nårada samåcåra saba påe, kautukah∂° giri geha sidhåe. sailaråja baRa ådara k∂nhå, pada pakhåri bara åsanu d∂nhå.3. nåri sahita muni pada siru nåvå, carana salila sabu bhavanu siÚcåvå. nija saubhågya bahuta giri baranå, sutå boli mel∂ muni caranå.4. All the rivers bore holy waters; birds, beasts and bees, all rejoiced. All animals gave up their natural antipathies and all those who dwelt on the mountain loved one another. With the advent of Girijå (a synonym of Pårvat∂) the mountain (Himålaya) wore a cheerful look even as devotion to ›r∂ Råma lights up the face of a devotee. Everyday brought a new delight to the house of Himåcala, whose glory was sung even by great gods like Brahmå (the Creator). Receiving all the news Nårada eagerly went to the house of Himåcala. The king of mountains (the presiding deity of the Himålayas), received him with great honour; washing the sageís feet he led him to a beautiful seat. He bowed his head at the sageës feet alongwith his wife and had his whole mansion
- 94. 94 * ›R∫RÅMACARITAMÅNASA * sprinkled with the water hallowed by his feet. Himåcala extolled his own good luck and, summoning his daughter, placed her at the sageís feet. (1ó4) ŒÊ0óÁòÊ∑§Ê‹Çÿ ‚’¸Çÿ ÃÈê„U ªÁà ‚’¸òÊ ÃÈê„UÊÁ⁄U– ∑§„U„ÈU ‚ÈÃÊ ∑§ ŒÙ· ªÈŸ ◊ÈÁŸ’⁄U NUŒÿ° Á’øÊÁ⁄UH 66H Do.: trikålagya sarbagya tumha gati sarbatra tumhåri, kahahu sutå ke do¶a guna munibara hædaya° bicåri.66. ìYou know everything, including the past, present and future, and have access everywhere. Therefore, O good sage, tell me what is good and what is bad about my daughter after a mature consideration.î (66) øı0ó∑§„U ◊ÈÁŸ Á’„UÁ‚ ªÍ…∏U ◊ÎŒÈ ’ÊŸË– ‚ÈÃÊ ÃÈê„UÊÁ⁄U ‚∑§‹ ªÈŸ πÊŸËH ‚È¢Œ⁄U ‚„U¡ ‚È‚Ë‹ ‚ÿÊŸË– ŸÊ◊ ©U◊Ê •¢Á’∑§Ê ÷flÊŸËH 1H ‚’ ‹ë¿UŸ ‚¢¬ÛÊ ∑ȧ◊Ê⁄UË– „UÙßÁ„U ‚¢Ãà Á¬ÿÁ„U Á¬•Ê⁄UËH ‚ŒÊ •ø‹ ∞Á„U ∑§⁄U •Á„UflÊÃÊ– ∞Á„U Ã¥ ¡‚È ¬Ò„U®„U Á¬ÃÈ ◊ÊÃÊH 2H „UÙßÁ„U ¬ÍÖÿ ‚∑§‹ ¡ª ◊Ê„UË¥– ∞Á„U ‚flà ∑§¿ÈU ŒÈ‹¸÷ ŸÊ„UË¥H ∞Á„U ∑§⁄U ŸÊ◊È ‚ÈÁ◊Á⁄U ‚¢‚Ê⁄UÊ– ÁòÊÿ øÁ…∏U„U®„U ¬ÁÃ’˝Ã •Á‚œÊ⁄UÊH 3H ‚Ò‹ ‚È‹ë¿UŸ ‚ÈÃÊ ÃÈê„UÊ⁄UË– ‚ÈŸ„ÈU ¡ •’ •flªÈŸ ŒÈß øÊ⁄UËH •ªÈŸ •◊ÊŸ ◊ÊÃÈ Á¬ÃÈ „UËŸÊ– ©UŒÊ‚ËŸ ‚’ ‚¢‚ÿ ¿UËŸÊH 4H Cau.: kaha muni bihasi gµuRha mædu bån∂, sutå tumhåri sakala guna khån∂. su≈dara sahaja sus∂la sayån∂, nåma umå a≈bikå bhavån∂.1. saba lacchana sa≈panna kumår∂, hoihi sa≈tata piyahi piår∂. sadå acala ehi kara ahivåtå, ehi te° jasu paihahiÚ pitu måtå.2. hoihi pµujya sakala jaga måh∂°, ehi sevata kachu durlabha nåh∂°. ehi kara nåmu sumiri sa≈sårå, triya caRhihahiÚ patibrata asidhårå.3. saila sulacchana sutå tumhår∂, sunahu je aba avaguna dui cår∂. aguna amåna måtu pitu h∂nå, udås∂na saba sa≈saya ch∂nå.4. The sage smilingly replied in the following soft yet significant words: ìYour daughter is a mine of all virtuesópretty, amiable and intelligent by nature. She will be called Umå, Ambikå (lit., mother) and Bhavån∂. Adorned with all good traits, the girl shall win the unfailing love of her husband.She shall remain ever united with her lord and bring glory to her parents. She shall command the respect of the whole universe; he who waits upon her shall lack nothing. By the mere thought of her name women in this world shall be enabled to tread the path of fidelity to their lord, which is sharp as the edge of a sword. Your daughter, O Himålaya, is endowed with auspicious marks. Hear now the few drawbacks she possesses. Devoid of merits, free from pride, without father or mother, unconcerned and free from doubtsó (1ó4) ŒÊ0ó¡ÙªË ¡Á≈U‹ •∑§Ê◊ ◊Ÿ ŸªŸ •◊¢ª‹ ’·– •‚ SflÊ◊Ë ∞Á„U ∑§„°U Á◊Á‹Á„U ¬⁄UË „USà •Á‚ ⁄UπH 67H Do.: jog∂ ja¢ila akåma mana nagana ama≈gala be¶a, asa svåm∂ ehi kaha° milihi par∂ hasta asi rekha.67.
- 95. * BÅLA-KÅ°NœA *95 ìAn ascetic with matted hair and a heart devoid of longing, stark naked and with hideous accoutrementsósuch a one shall be her lord, as I can read from the lines on her palm.î (67) øı0ó‚ÈÁŸ ◊ÈÁŸ Áª⁄UÊ ‚àÿ Á¡ÿ° ¡ÊŸË– ŒÈπ Œ¢¬ÁÃÁ„U ©U◊Ê „U⁄U·ÊŸËH ŸÊ⁄UŒ„Í°U ÿ„U ÷ŒÈ Ÿ ¡ÊŸÊ– Œ‚Ê ∞∑§ ‚◊Ȥʒ Á’‹ªÊŸÊH 1H ‚∑§‹ ‚πË¥ ÁªÁ⁄U¡Ê ÁªÁ⁄U ◊ÒŸÊ– ¬È‹∑§ ‚⁄UË⁄U ÷⁄U ¡‹ ŸÒŸÊH „UÙß Ÿ ◊Î·Ê ŒflÁ⁄UÁ· ÷Ê·Ê– ©U◊Ê ‚Ù ’øŸÈ NUŒÿ° œÁ⁄U ⁄UÊπÊH 2H ©U¬¡©U Á‚fl ¬Œ ∑§◊‹ ‚Ÿ„ÍU– Á◊‹Ÿ ∑§Á∆UŸ ◊Ÿ ÷Ê ‚¢Œ„ÍUH ¡ÊÁŸ ∑ȧ•fl‚L§ ¬˝ËÁà ŒÈ⁄UÊ߸– ‚πË ©U¿°Uª ’Ò∆UË ¬ÈÁŸ ¡Ê߸H 3H ¤ÊÍÁ∆U Ÿ „UÙß ŒflÁ⁄UÁ· ’ÊŸË– ‚Ùø®„U Œ¢¬Áà ‚πË¥ ‚ÿÊŸËH ©U⁄U œÁ⁄U œË⁄U ∑§„Uß ÁªÁ⁄U⁄UÊ™§– ∑§„U„ÈU ŸÊÕ ∑§Ê ∑§Á⁄U• ©U¬Ê™§H 4H Cau.: suni muni girå satya jiya° jån∂, dukha da≈patihi umå hara¶ån∂. nåradahµu° yaha bhedu na jånå, daså eka samujhaba bilagånå.1. sakala sakh∂° girijå giri mainå, pulaka sar∂ra bhare jala nainå. hoi na mæ¶å devari¶i bhå¶å, umå so bacanu hædaya° dhari råkhå.2. upajeu siva pada kamala sanehµu, milana ka¢hina mana bhå sa≈dehµu. jåni kuavasaru pr∂ti durå∂, sakh∂ ucha°ga bai¢h∂ puni jå∂.3. jhµu¢hi na hoi devari¶i bån∂, socahiÚ da≈pati sakh∂° sayån∂. ura dhari dh∂ra kahai giriråµu, kahahu nåtha kå karia upåµu.4. Hearing the words of the sage and believing them to be true, Himålaya and his wife became disconsolate; while Umå felt delighted. Even Nårada could not perceive this difference. Even though their outer expression was the same, their feeling was different, Girijå and all her playmates, Himålaya and his wife, Menå, all had their hair standing on their end and their eyes were full of tears. The words of the celestial sage Nårada could not be untrue: Umå cherished them in her heart. Love for the lotus feet of ›iva sprouted in her heart. She however, felt diffident in her mind; union with ›iva appeared so difficult to her. Finding the time inopportune for its disclosure, she concealed her emotion and then sat down in the lap of one of her playmates.The prediction of the sage could not be false: the thought made Himavån and his wife as well as the senior playmates anxious. Collecting himself, the lord of mountains said, ìTell me, holy sir, what remedy should now be employed?î (1ó4) ŒÊ0ó∑§„U ◊ÈŸË‚ Á„U◊fl¢Ã ‚ÈŸÈ ¡Ù Á’Áœ Á‹πÊ Á‹‹Ê⁄U– Œfl ŒŸÈ¡ Ÿ⁄U ŸÊª ◊ÈÁŸ ∑§Ù©U Ÿ ◊≈UÁŸ„UÊ⁄UH 68H Do.: kaha mun∂sa himava≈ta sunu jo bidhi likhå lilåra, deva danuja nara någa muni kou na me¢anihåra.68. The chief of sages, Nårada, replied: ìHear, O Himavån; whatever has been decreed by Fate no one can undoónot even gods, demons, human beings, Någas or sages. (68) øı0óÃŒÁ¬ ∞∑§ ◊Ò¥ ∑§„U©°U ©U¬Ê߸– „UÙß ∑§⁄ÒU ¡ı¥ ŒÒ©U ‚„UÊ߸H ¡‚ ’L§ ◊Ò¥ ’⁄UŸ©°U ÃÈê„U ¬Ê„UË¥– Á◊Á‹Á„U ©U◊Á„U  ‚¢‚ÿ ŸÊ„UË¥H 1H
- 96. 96 * ›R∫RÅMACARITAMÅNASA * ¡ ¡ ’⁄U ∑§ ŒÙ· ’πÊŸ– à ‚’ Á‚fl ¬Á„¢U ◊Ò¥ •ŸÈ◊ÊŸH ¡ı¥ Á’’Ê„ÈU ‚¢∑§⁄U ‚Ÿ „UÙ߸– ŒÙ·©U ªÈŸ ‚◊ ∑§„U ‚’È ∑§Ù߸UH 2H ¡ı¥ •Á„U ‚¡ ‚ÿŸ „UÁ⁄U ∑§⁄U„UË¥– ’Èœ ∑§¿ÈU ÁÃã„U ∑§⁄U ŒÙ·È Ÿ œ⁄U„UË¥H ÷ÊŸÈ ∑Χ‚ÊŸÈ ‚’¸ ⁄U‚ πÊ„UË¥– ÁÃã„U ∑§„°U ◊¢Œ ∑§„Uà ∑§Ù©U ŸÊ„UË¥H 3H ‚È÷ •L§ •‚È÷ ‚Á‹‹ ‚’ ’„U߸– ‚È⁄U‚Á⁄U ∑§Ù©U •¬ÈŸËà Ÿ ∑§„U߸H ‚◊⁄UÕ ∑§„È°U Ÿ®„U ŒÙ·È ªÙ‚ÊßZ– ⁄UÁ’ ¬Êfl∑§ ‚È⁄U‚Á⁄U ∑§Ë ŸÊßZH 4H Cau.: tadapi eka maiÚ kahau° upå∂, hoi karai jau° daiu sahå∂. jasa baru maiÚ baraneu° tumha påh∂°, milihi umahi tasa sa≈saya nåh∂°.1. je je bara ke do¶a bakhåne, te saba siva pahiÚ maiÚ anumåne. jau° bibåhu sa≈kara sana ho∂, do¶au guna sama kaha sabu ko∂.2. jau° ahi seja sayana hari karah∂°, budha kachu tinha kara do¶u na dharah∂°. bhånu kæsånu sarba rasa khåh∂°, tinha kaha° ma≈da kahata kou nåh∂°.3. subha aru asubha salila saba baha∂, surasari kou apun∂ta na kaha∂. samaratha kahu° nahiÚ do¶u goså∂°, rabi påvaka surasari k∂ nå∂°.4. ìNevertheless I tell you one remedy: this may avail if Heaven helps you. Umå will undoubtedly get such a husband as I have described to you. But whatever demerits I have shown in her bridegroom exist in ›iva so far as I can guess. If her marriage takes place with ›a∆kara, everyone will call the demerits as good as virtues. Even though ›r∂ Hari uses the serpent-god ›e¶a as His couch and sleeps thereon, the wise do not blame Him for the same. Even so the sun and fire absorb moisture in all forms, but no one calls them names. Again, water of every description, pure as well as impure, flows into the Ga∆gå; yet no one calls the heavenly stream impure. Even like the sun, fire and the Ga∆gå, the mighty incur no blame.î (1ó4) ŒÊ0ó¡ı¥ •‚ Á„UÁ‚·Ê ∑§⁄U®„U Ÿ⁄U ¡«∏U Á’’∑§ •Á÷◊ÊŸ– ¬⁄U®„U ∑§‹¬ ÷Á⁄U Ÿ⁄U∑§ ◊„È°U ¡Ëfl Á∑§ ߸‚ ‚◊ÊŸH 69H Do.: jau° asa hisi¶å karahiÚ nara jaRa bibeka abhimåna, parahiÚ kalapa bhari naraka mahu° j∂va ki ∂sa samåna.69. ìIf in their pride of wisdom foolish men emulate the great, they are cast into hell for a whole Kalpa or life-time of the universe. Can an embodied soul vie with God?î (69) øı0ó‚È⁄U‚Á⁄U ¡‹ ∑Χà ’ÊL§ÁŸ ¡ÊŸÊ– ∑§’„È°U Ÿ ‚¢Ã ∑§⁄U®„U ÃÁ„U ¬ÊŸÊH ‚È⁄U‚Á⁄U Á◊‹¥ ‚Ù ¬ÊflŸ ¡Ò‚¥– ߸‚ •ŸË‚Á„U •¢ÃL§ ÃÒ‚¥H 1H ‚¢÷È ‚„U¡ U U‚◊⁄UÕ ÷ªflÊŸÊ– ∞Á„U Á’’Ê„°U ‚’ Á’Áœ ∑§ÀÿÊŸÊH ŒÈ⁄UÊ⁄UÊäÿ ¬Ò •„U®„U ◊„U‚Í– •Ê‚ÈÃÙ· ¬ÈÁŸ Á∑§∞° ∑§‹‚ÍH 2H ¡ı¥ Ã¬È ∑§⁄ÒU ∑ȧ◊ÊÁ⁄U ÃÈê„UÊ⁄UË– ÷ÊÁfl©U ◊Á≈U ‚∑§®„U ÁòʬÈ⁄UÊ⁄UËH ¡lÁ¬ ’⁄U •Ÿ∑§ ¡ª ◊Ê„UË¥– ∞Á„U ∑§„°U Á‚fl ÃÁ¡ ŒÍ‚⁄U ŸÊ„UË¥H 3H ’⁄U ŒÊÿ∑§ ¬˝ŸÃÊ⁄UÁà ÷¢¡Ÿ– ∑Χ¬Ê®‚œÈ ‚fl∑§ ◊Ÿ ⁄¢¡ŸH ßÁë¿Uà »§‹ Á’ŸÈ Á‚fl •fl⁄UÊœ¥– ‹Á„U• Ÿ ∑§ÙÁ≈U ¡Ùª ¡¬ ‚Êœ¥H 4H
- 97. * BÅLA-KÅ°NœA *97 Cau.: surasari jala kæta båruni jånå, kabahu° na sa≈ta karahiÚ tehi pånå. surasari mile° so påvana jaise°, ∂sa an∂sahi a≈taru taise°.1. sa≈bhu sahaja samarathabhagavånå, ehi bibåha° saba bidhi kalyånå. durårådhya pai ahahiÚ mahesµu, åsuto¶a puni kie° kalesµu.2. jau° tapu karai kumåri tumhår∂, bhåviu me¢i sakahiÚ tripurår∂. jadyapi bara aneka jaga måh∂°, ehi kaha° siva taji dµusara nåh∂°.3. bara dåyaka pranatårati bha≈jana, kæpåsi≈dhu sevaka mana ra≈jana. icchita phala binu siva avarådhe°, lahia na ko¢i joga japa sådhe°.4. ìHoly men would never drink wine even if they came to know that it had been made of water from the Ga∆gå; but the same wine becomes pure when it is poured into the Ga∆gå. The difference between an individual soul and God should be similarly explained. ›ambhu is all-powerful by nature; for He is no other than God Himself. Hence matrimony with Him will prove auspicious in everyway. The great Lord ›iva is certainly difficult to propitiate; but He is quickly pleased when penance is undergone. If your daughter practises austerity, the Slayer of the demon Tripura, ›iva, can even erase the lines of Fate. Even though there may be many potential groom in the world, there is no match for her except ›iva. He is the bestower of boons, the dispeller of the agony of the suppliant, an ocean of benevolence and the delight of His devotee. Without propitiating ›iva the object of oneís desire cannot be attained through millions of Yogic practices and Japa (repetitions of a mystic formula).î (1ó4) ŒÊ0ó •‚ ∑§Á„U ŸÊ⁄UŒ ‚ÈÁ◊Á⁄U „UÁ⁄U ÁªÁ⁄U¡Á„U ŒËÁã„U •‚Ë‚– „UÙßÁ„U ÿ„U ∑§ÀÿÊŸ •’ ‚¢‚ÿ á„ÈU Áª⁄ËU‚H 70H Do.: asa kahi nårada sumiri hari girijahi d∂nhi as∂sa, hoihi yaha kalyåna aba sa≈saya tajahu gir∂sa.70. So saying and with his thoughts fixed on ›r∂ Hari, Nårada gave his blessings to Girijå and said, ìShed all fear, O lord of mountains; all will now turn out well.î (70) øı0ó∑§Á„U •‚ ’˝rÊÔ÷flŸ ◊ÈÁŸ ªÿ™§– •ÊÁª‹ øÁ⁄Uà ‚ÈŸ„ÈU ¡‚ ÷ÿ™§H ¬ÁÃÁ„U ∞∑§Ê¢Ã ¬Êß ∑§„U ◊ÒŸÊ– ŸÊÕ Ÿ ◊Ò¥ ‚◊È¤Ê ◊ÈÁŸ ’ÒŸÊH 1H ¡ı¥ ÉÊL§ ’L§ ∑ȧ‹È „UÙß •ŸÍ¬Ê– ∑§Á⁄U• Á’’Ê„ÈU ‚ÈÃÊ •ŸÈM§¬ÊH Ÿ à ∑§ãÿÊ ’L§ ⁄U„U©U ∑ȧ•Ê⁄UË– ∑¢§Ã ©U◊Ê ◊◊ ¬˝ÊŸÁ¬•Ê⁄UËH 2H ¡ı¥ Ÿ Á◊Á‹Á„U ’L§ ÁªÁ⁄U¡Á„U ¡ÙªÍ– ÁªÁ⁄U ¡«∏U ‚„U¡ ∑§Á„UÁ„U ‚’È ‹ÙªÍH ‚Ùß Á’øÊÁ⁄U ¬Áà ∑§⁄U„ÈU Á’’Ê„ÍU– ¡®„U Ÿ ’„UÙÁ⁄U „UÙß ©U⁄U ŒÊ„ÍUH 3H •‚ ∑§Á„U ¬⁄UË ø⁄UŸ œÁ⁄U ‚Ë‚Ê– ’Ù‹ ‚Á„Uà ‚Ÿ„U Áª⁄UË‚ÊH ’L§ ¬Êfl∑§ ¬˝ª≈ÒU ‚Á‚ ◊Ê„UË¥– ŸÊ⁄UŒ ’øŸÈ •ãÿÕÊ ŸÊ„UË¥H 4H Cau.: kahi asa brahmabhavana muni gayaµu, ågila carita sunahu jasa bhayaµu. patihi ekå≈ta påi kaha mainå, nåtha na maiÚ samujhe muni bainå.1. jau° gharu baru kulu hoi anµupå, karia bibåhu sutå anurµupå. na ta kanyå baru rahau kuår∂, ka≈ta umå mama prånapiår∂.2. jau° na milihi baru girijahi jogµu, giri jaRa sahaja kahihi sabu logµu. soi bicari pati karehu bibåhµu, jehiÚ na bahori hoi ura dåhµu.3. asa kahi par∂ carana dhari s∂så, bole sahita saneha gir∂så. baru påvaka praga¢ai sasi måh∂°, nårada bacanu anyathå nåh∂°.4.
- 98. 98 * ›R∫RÅMACARITAMÅNASA * Having spoken thus, the sage returned to the abode of Brahmå (the Creator). Now hear the end of the story how it came about. Finding her husband alone, Mainå (Himålayaís wife) said to him, ìMy lord, I could not follow the words of the sage. If the match, his house and his pedigree are without parallel and worthy of our daughter, the marriage may be concluded. If not, the girl had better remain unmarried; for, my lord, Umå is dear to me as my own life. If we fail to secure a match worthy of Girijå, everyone will say Himålaya is dull by nature. Keep this in mind, my lord, while concluding an alliance, so that there may be no cause for repentance.î Having spoken these words Mainå laid herself prostrate with her head at the feet of her lord. The lord of mountains, Himålaya, replied in endearing terms, ìSooner shall the moon way emit flames of fire but the prophecy of Nårada should prove untrue.î (1ó4) ŒÊ0óÁ¬˝ÿÊ ‚ÙøÈ ¬Á⁄U„U⁄U„ÈU ‚’È ‚ÈÁ◊⁄U„ÈU üÊË÷ªflÊŸ– ¬Ê⁄U’ÁÃÁ„U ÁŸ⁄U◊ÿ©U ¡®„U ‚Ùß ∑§Á⁄UÁ„U ∑§ÀÿÊŸH 71H Do.: priyå socu pariharahu sabu sumirahu ‹r∂bhagavåna, pårabatihi niramayau jehiÚ soi karihi kalyåna.71. ìPut away all anxiety, my dear, and fix your thoughts on the Lord. He alone who has created Pårvat∂, will bring her happiness.î (71) øı0ó•’ ¡ı¥ ÃÈê„UÁ„U ‚ÈÃÊ ¬⁄U Ÿ„ÍU– Ãı •‚ ¡Êß Á‚πÊflŸÈ Œ„UÍH ∑§⁄ÒU ‚Ù Ã¬È ¡®„U Á◊‹®„U ◊„U‚Í– •ÊŸ ©U¬Êÿ° Ÿ Á◊Á≈UÁ„U ∑§‹‚ÍH 1H ŸÊ⁄UŒ ’øŸ ‚ª÷¸ ‚„UÃÍ– ‚È¢Œ⁄U ‚’ ªÈŸ ÁŸÁœ ’η∑§ÃÍH •‚ Á’øÊÁ⁄U ÃÈê„U á„ÈU •‚¢∑§Ê– ‚’Á„U ÷Ê°Áà ‚¢∑§L§ •∑§‹¢∑§ÊH 2H ‚ÈÁŸ ¬Áà ’øŸ „U⁄UÁ· ◊Ÿ ◊Ê„UË¢– ªß¸ ÃÈ⁄Uà ©UÁ∆U ÁªÁ⁄U¡Ê ¬Ê„UË¥H ©U◊Á„U Á’‹ÙÁ∑§ ŸÿŸ ÷⁄U ’Ê⁄UË– ‚Á„Uà ‚Ÿ„U ªÙŒ ’Ò∆UÊ⁄UËH 3H ’Ê⁄U®„U ’Ê⁄U ‹Áà ©U⁄U ‹Ê߸– ªŒªŒ ∑¢§∆U Ÿ ∑§¿ÈU ∑§Á„U ¡Ê߸H ¡ªÃ ◊ÊÃÈ ‚’¸Çÿ ÷flÊŸË– ◊ÊÃÈ ‚ÈπŒ ’Ù‹Ë¢ ◊ÎŒÈ ’ÊŸËH 4H Cau.: aba jau° tumhahi sutå para nehµu, tau asa jåi sikhåvanu dehµu. karai so tapu jehiÚ milahiÚ mahesµu, åna upåya° na mi¢ihi kalesµu.1. nårada bacana sagarbha sahetµu, su≈dara saba guna nidhi bæ¶aketµu. asa bicåri tumha tajahu asa≈kå, sabahi bhå°ti sa≈karu akala≈kå.2. suni pati bacana hara¶i mana måh∂°, ga∂ turata u¢hi girijå påh∂°. umahi biloki nayana bhare bår∂, sahita saneha goda bai¢hår∂.3. bårahiÚ båra leti ura lå∂, gadagada ka≈¢ha na kachu kahi jå∂. jagata måtu sarbagya bhavån∂, måtu sukhada bol∂° mædu bån∂.4. ìNow if you cherish any love for your child, then go and admonish her that she should practise austerity which may bring about her union with ›iva: there is no other way of overcoming sorrow. The words of Nårada are pregnant and full of reason. ›iva (who bears a bull for His emblem) is handsome and a mine of all virtues: recognizing this truth do not entertain any misgiving. ›a∆kara is irreproachable in everyway .î Hearing the above words of her husband Mainå felt delighted at heart; she at once rose and went where Girijå was. At the sight of Umå tears rushed to her eyes and she affectionately took the girl in her lap. Again and again she hugged the child; her voice
- 99. * BÅLA-KÅ°NœA *99 was choked with emotion and she found herself tongue-tied. The Mother of the universe, the all-knowing Bhavån∂, then spoke the following soft words, which brought delight to her mother:ó (1ó4) ŒÊ0ó ‚ÈŸÁ„U ◊ÊÃÈ ◊Ò¥ ŒËπ •‚ ‚¬Ÿ ‚ÈŸÊfl©°U ÃÙÁ„U– ‚È¢Œ⁄U ªı⁄U ‚ÈÁ’¬˝’⁄U •‚ ©U¬Œ‚©U ◊ÙÁ„UH 72H Do.: sunahi måtu maiÚ d∂kha asa sapana sunåvau° tohi, su≈dara gaura subiprabara asa upadeseu mohi.72. ìListen, mother: I relate to you a vision which I saw. A handsome and fair- complexioned noble Bråhmaƒa gave me the following exhortation.î (72) øı0ó∑§⁄UÁ„U ¡Êß Ã¬È ‚Ò‹∑ȧ◊Ê⁄UË– ŸÊ⁄UŒ ∑§„UÊ ‚Ù ‚àÿ Á’øÊ⁄UËH ◊ÊÃÈ Á¬ÃÁ„U ¬ÈÁŸ ÿ„U ◊à ÷ÊflÊ– Ã¬È ‚Èπ¬˝Œ ŒÈπ ŒÙ· Ÿ‚ÊflÊH 1H ì’‹ ⁄Uøß ¬˝¬¢øÈ Á’œÊÃÊ– ì’‹ Á’cŸÈ ‚∑§‹ ¡ª òÊÊÃÊH ì’‹ ‚¢÷È ∑§⁄U®„U ‚¢ÉÊÊ⁄UÊ– ì’‹ ‚·È œ⁄Uß ◊Á„U÷Ê⁄UÊH 2H ì •œÊ⁄U ‚’ ‚ÎÁCÔU ÷flÊŸË– ∑§⁄UÁ„U ¡Êß Ã¬È •‚ Á¡ÿ° ¡ÊŸËH ‚ÈŸÃ ’øŸ Á’‚Á◊à ◊„UÃÊ⁄UË– ‚¬Ÿ ‚ÈŸÊÿ©U ÁªÁ⁄UÁ„U „°∑§Ê⁄UËH 3H ◊ÊÃÈ Á¬ÃÁ„U ’„ÈUÁ’Áœ ‚◊ȤÊÊ߸– ø‹Ë¥ ©U◊Ê Ã¬ Á„Uà „U⁄U·Ê߸H Á¬˝ÿ ¬Á⁄UflÊ⁄U Á¬ÃÊ •L§ ◊ÊÃÊ– ÷∞ Á’∑§‹ ◊Èπ •Êfl Ÿ ’ÊÃÊH 4H Cau.: karahi jåi tapu sailakumår∂, nårada kahå so satya bicår∂. måtu pitahi puni yaha mata bhåvå, tapu sukhaprada dukha do¶a nasåvå.1. tapabala racai prapa≈cu bidhåtå, tapabala bi¶nu sakala jaga tråtå. tapabala sa≈bhu karahiÚ sa≈ghårå, tapabala se¶u dharai mahibhårå.2. tapa adhåra saba s涢i bhavån∂, karahi jåi tapu asa jiya° jån∂. sunata bacana bisamita mahatår∂, sapana sunåyau girihi ha°kår∂.3. måtu pitahi bahubidhi samujhå∂, cal∂° umå tapa hita hara¶å∂. priya parivåra pitå aru måtå, bhae bikala mukha åva na båtå.4. ìRecognizing the truth of Nåradaís words go and practise austerity, O mountain- maid; the idea has commended itself to your father and mother as well. Austerity is conducive to joy and puts an end to sorrow and evils. By virtue of penance the Creator creats the universe. By virtue of penance Vi¶ƒu protects the whole world. By virtue of penance ›ambhu brings about dissolution. By virtue of penance, again, ›e¶a (the serpent-god) bears the burden of the earth on his head. In fact, the entire creation rests on penance, Bhavån∂. Bearing this in mind, go and practise austerity.î Hearing these words the mother was filled with wonder. She sent for Himålaya and communicated the vision to him. Consoling her parents in many ways Umå set out for penance in a joyous mood. Her loving household and parents felt miserable and none could speak a word. (1ó4) ŒÊ0ó’ŒÁ‚⁄UÊ ◊ÈÁŸ •Êß Ã’ ‚’Á„U ∑§„UÊ ‚◊ȤÊÊß– ¬Ê⁄U’ÃË ◊Á„U◊Ê ‚ÈŸÃ ⁄U„U ¬˝’ÙœÁ„U ¬ÊßH 73H Do.: bedasirå muni åi taba sabahi kahå samujhåi, pårabat∂ mahimå sunata rahe prabodhahi påi.73.
- 100. 100 * ›R∫RÅMACARITAMÅNASA * The sage Veda‹irå then came and consoled them all. They were comforted when they heard of the glory of Pårvat∂. (73) øı0ó©U⁄U œÁ⁄U ©U◊Ê ¬˝ÊŸ¬Áà ø⁄UŸÊ– ¡Êß Á’Á¬Ÿ ‹ÊªË¥ Ã¬È ∑§⁄UŸÊH •Áà ‚È∑ȧ◊Ê⁄U Ÿ ÃŸÈ Ã¬ ¡ÙªÍ– ¬Áà ¬Œ ‚ÈÁ◊Á⁄U á©U ‚’È ÷ÙªÍH 1H ÁŸÃ Ÿfl ø⁄UŸ ©U¬¡ •ŸÈ⁄Uʪʖ Á’‚⁄UË Œ„U 쮄U ◊ŸÈ ‹ÊªÊH ‚¢’à ‚„U‚ ◊Í‹ »§‹ πÊ∞– ‚ÊªÈ πÊß ‚à ’⁄U· ªflÊ°∞H 2H ∑§¿ÈU ÁŒŸ ÷Ù¡ŸÈ ’ÊÁ⁄U ’ÃÊ‚Ê– Á∑§∞ ∑§Á∆UŸ ∑§¿ÈU ÁŒŸ ©U¬’Ê‚ÊH ’‹ ¬ÊÃË ◊Á„U ¬⁄Uß ‚ÈπÊ߸– ÃËÁŸ ‚„U‚ ‚¢’à ‚Ùß πÊ߸H 3H ¬ÈÁŸ ¬Á⁄U„U⁄U ‚ÈπÊŸ©U ¬⁄UŸÊ– ©U◊Á„U ŸÊ◊È Ã’ ÷ÿ©U •¬⁄UŸÊH ŒÁπ ©U◊Á„U ì πËŸ ‚⁄UË⁄UÊ– ’˝rÊÔÁª⁄UÊ ÷Ò ªªŸ ª÷Ë⁄UÊH 4H Cau.: ura dhari umå prånapati caranå, jåi bipina låg∂° tapu karanå. ati sukumåra na tanu tapa jogµu, pati pada sumiri tajeu sabu bhogµu.1. nita nava carana upaja anurågå, bisar∂ deha tapahiÚ manu lågå. sa≈bata sahasa mµula phala khåe, sågu khåi sata bara¶a gavå° e.2. kachu dina bhojanu båri batåså, kie ka¢hina kachu dina upabåså. bela påt∂ mahi parai sukhå∂, t∂ni sahasa sa≈bata soi khå∂.3. puni parihare sukhåneu paranå, umahi nåmu taba bhayau aparanå. dekhi umahi tapa kh∂na sar∂rå, brahmagirå bhai gagana gabh∂rå.4. Cherishing in her heart the feet of her dear lord, Umå went to the forest and began her penance. Her delicate frame was little fit for austerities; yet she renounced all luxuries fixing her mind on the feet of her lord. Her devotion to the feet of her lord presented a new phase everyday; and she got so absorbed in penance that she lost all consciousness of her body. For a thousand years she lived on roots and fruits alone; while for another hundred years she subsisted on vegetables. For some days her only sustenance was water and air; while for a few days she observed a rigorous fast. For three thousand years she maintained herself on the withered leaves of the Bela* tree that dropped on the ground. Finally she gave up even dry leaves; Umå then came to be known by the name of Aparƒå (living without leaves). Seeing her body emaciated through self-mortification the deep voice of Brahmå (the Creator) resounded through the heavens:ó (1ó4) ŒÊ0ó÷ÿ©U ◊ŸÙ⁄UÕ ‚È»§‹ Ãfl ‚ÈŸÈ ÁªÁ⁄U⁄UÊ¡∑ȧ◊ÊÁ⁄U– ¬Á⁄U„UL§ ŒÈ‚„U ∑§‹‚ ‚’ •’ Á◊Á‹„U®„U ÁòʬÈ⁄UÊÁ⁄UH 74H Do.: bhayau manoratha suphala tava sunu giriråjakumåri, pariharu dusaha kalesa saba aba milihahiÚ tripuråri.74. ìListen, O daughter of the mountain-king; your desire is accomplished. Cease all your rigorous penance; the Slayer of Tripura will soon be your s.î (74) øı0ó•‚ Ã¬È ∑§Ê„È°U Ÿ ∑§Ëã„U ÷flÊŸË– ÷∞ •Ÿ∑§ œË⁄U ◊ÈÁŸ ÇÿÊŸËH •’ ©U⁄U œ⁄U„ÈU ’˝rÊÔ ’⁄U ’ÊŸË– ‚àÿ ‚ŒÊ ‚¢Ãà ‚ÈÁø ¡ÊŸËH 1H * The Bela tree (Aegle marmelos) is specially sacred to ›iva.
- 101. * BÅLA-KÅ°NœA *101 •ÊflÒ Á¬ÃÊ ’Ù‹ÊflŸ ¡’„UË¥– „U∆U ¬Á⁄U„UÁ⁄U ÉÊ⁄U ¡Ê∞„ÈU Ã’„UË¥H Á◊‹®„U ÃÈê„UÁ„U ¡’ ‚# Á⁄U·Ë‚Ê– ¡ÊŸ„ÈU Ã’ ¬˝◊ÊŸ ’ʪ˂ÊH 2H ‚ÈŸÃ Áª⁄UÊ Á’Áœ ªªŸ ’πÊŸË– ¬È‹∑§ ªÊà ÁªÁ⁄U¡Ê „U⁄U·ÊŸËH ©U◊Ê øÁ⁄Uà ‚¢ÈŒ⁄U ◊Ò¥ ªÊflÊ– ‚ÈŸ„ÈU ‚¢÷È ∑§⁄U øÁ⁄Uà ‚È„UÊflÊH 3H ¡’ Ã¥ ‚ÃË¥ ¡Êß ÃŸÈ àÿʪʖ Ã’ Ã¥ Á‚fl ◊Ÿ ÷ÿ©U Á’⁄UʪÊH ¡¬®„U ‚ŒÊ ⁄UÉÊÈŸÊÿ∑§ ŸÊ◊Ê– ¡„°U Ä°U ‚ÈŸ®„U ⁄UÊ◊ ªÈŸ ª˝Ê◊ÊH 4H Cau.: asa tapu kåhu° na k∂nha bhavån∂, bhae aneka dh∂ra muni gyån∂. aba ura dharahu brahma bara bån∂, satya sadå sa≈tata suci jån∂.1. åvai pitå bolåvana jabah∂°, ha¢ha parihari ghara jåehu tabah∂°. milahiÚ tumhahi jaba sapta ri¶∂så, jånehu taba pramåna båg∂så.2. sunata girå bidhi gagana bakhån∂, pulaka gåta girijå hara¶ån∂. umå carita su≈dara maiÚ gåvå, sunahu sa≈bhu kara carita suhåvå.3. jaba te° sat∂° jåi tanu tyågå, taba te° siva mana bhayau birågå. japahiÚ sadå raghunåyaka nåmå, jaha° taha° sunahiÚ råma guna gråmå.4. ìThere have been many self-possessed and illumined sages; but not one of them, Bhavån∂, performed such penance as this. Now cherish in your heart this supreme utterance from heaven, knowing it to be invariably true and ever sacred. When your father comes to call you, give up all resistance and return home at once. Again, when the seven sages meet you, be assured of the veracity of this oracle.î Girijå (the daughter of Himavån) rejoiced to hear this utterance of Brahmå echoed by heaven and a thrill ran through her limbs. [Yåj¤avalkya says to Bharadvåja] I have thus sung the beautiful story of Umå; now hear the charming account of ›ambhu. Ever since Sat∂ went and quitted her body, ›ivaís mind recoiled from everything. He ever repeated the name of the Lord of Raghus and heard the recitation of ›r∂ Råmaís glories here and there. (1ó4) ŒÊ0óÁøŒÊŸ¢Œ ‚ÈπœÊ◊ Á‚fl Á’ªÃ ◊Ù„U ◊Œ ∑§Ê◊– Á’ø⁄U®„U ◊Á„U œÁ⁄U NUŒÿ° „UÁ⁄U ‚∑§‹ ‹Ù∑§ •Á÷⁄UÊ◊H 75H Do.: cidåna≈da sukhadhåma siva bigata moha mada kåma, bicarahiÚ mahi dhari hædaya° hari sakala loka abhiråma.75. The embodiment of intelligence and bliss, the abode of happiness, ›iva, who is ever free from error, arrogance and desire, roamed about on earth with His heart fixed on ›r∂ Hari, the delight of the whole world. (75) øı0ó∑§Ã„È°U ◊ÈÁŸã„U ©U¬Œ‚®„U ÇÿÊŸÊ– ∑§Ã„È°U ⁄UÊ◊ ªÈŸ ∑§⁄U®„U ’πÊŸÊH ¡ŒÁ¬ •∑§Ê◊ ÃŒÁ¬ ÷ªflÊŸÊ– ÷ªÃ Á’⁄U„U ŒÈπ ŒÈÁπà ‚È¡ÊŸÊH 1H ∞Á„U Á’Áœ ªÿ©U ∑§Ê‹È ’„ÈU ’ËÃË– ÁŸÃ ŸÒ „UÙß ⁄UÊ◊ ¬Œ ¬˝ËÃËH Ÿ◊È ¬˝◊È ‚¢∑§⁄U ∑§⁄U ŒπÊ– •Á’ø‹ NUŒÿ° ÷ªÁà ∑Ò§ ⁄UπÊH 2H ¬˝ª≈U ⁄UÊ◊È ∑ΧÃÇÿ ∑Χ¬Ê‹Ê– M§¬ ‚Ë‹ ÁŸÁœ á Á’‚Ê‹ÊH ’„ÈU ¬˝∑§Ê⁄U ‚¢∑§⁄UÁ„U ‚⁄UÊ„UÊ– ÃÈê„U Á’ŸÈ •‚ ’˝ÃÈ ∑§Ù ÁŸ⁄U’Ê„UÊH 3H ’„ÈUÁ’Áœ ⁄UÊ◊ Á‚flÁ„U ‚◊ȤÊÊflÊ– ¬Ê⁄U’ÃË ∑§⁄U ¡ã◊È ‚ÈŸÊflÊH •Áà ¬ÈŸËà ÁªÁ⁄U¡Ê ∑Ò§ ∑§⁄UŸË– Á’SÃ⁄U ‚Á„Uà ∑Χ¬ÊÁŸÁœ ’⁄UŸËH 4H
- 102. 102 * ›R∫RÅMACARITAMÅNASA * Cau.: katahu° muninha upadesahiÚ gyånå, katahu° råma guna karahiÚ bakhånå. jadapi akåma tadapi bhagavånå, bhagata biraha dukha dukhita sujånå.1. ehi bidhi gayau kålu bahu b∂t∂, nita nai hoi råma pada pr∂t∂. nemu premu sa≈kara kara dekhå, abicala hæday~a . bhagati kai rekhå.2. praga¢e råmu kætagya kæpålå, rµupa s∂la nidhi teja bisålå. bahu prakåra sa≈karahi saråhå, tumha binu asa bratu ko nirabåhå.3. bahubidhi råma sivahi samujhåvå, pårabat∂ kara janmu sunåvå. ati pun∂ta girijå kai karan∂, bistara sahita kæpånidhi baran∂.4. Here He instructed the sages in wisdom and there He extolled the virtues of ›r∂ Råma. Though passionless and all-wise, the Lord was smitten with the pangs of separation from His devotee (Sat∂). In this way a considerable time elapsed. Devotion to the feet of ›r∂ Råma was ever budding in His heart. When ›r∂ Råma saw the self- discipline and affection of ›a∆kara and the indelible stamp of devotion on His heart, the merciful Lord, who fully recognizesservices rendered to Him, and is a mine of beauty and amiability and an embodiment of great splendour, appeared before ›a∆kara and extolled Him in ways more than one. ìWho else than You can accomplish such a vow?î He said, ›r∂ Råma admonished Him in many ways and told Him of the birth of Pårvat∂. The Lord in His infinite compassion narrated at full length the most pious doings of Girijå. (1ó4) ŒÊ0ó•’ Á’ŸÃË ◊◊ ‚ÈŸ„ÈU Á‚fl ¡ı¥ ◊Ù ¬⁄U ÁŸ¡ Ÿ„ÈU– ¡Êß Á’’Ê„U„ÈU ‚Ò‹¡Á„U ÿ„U ◊ÙÁ„U ◊ʪ¥ Œ„ÈUH 76H Do.: aba binat∂ mama sunahu siva jau° mo para nija nehu, jåi bibåhahu sailajahi yaha mohi måge° dehu.76. ìNow, ›iva, if You have any affection for Me, listen to My appeal. Go and marry ›ailajå (the daughter of Himåcala): grant this boon to Me.î (76) øı0ó∑§„U Á‚fl ¡ŒÁ¬ ©UÁøà •‚ ŸÊ„UË¥– ŸÊÕ ’øŸ ¬ÈÁŸ ◊Á≈U Ÿ ¡Ê„UË¥H Á‚⁄U œÁ⁄U •Êÿ‚È ∑§Á⁄U• ÃÈê„UÊ⁄UÊ– ¬⁄U◊ œ⁄U◊È ÿ„U ŸÊÕ „U◊Ê⁄UÊH 1H ◊ÊÃÈ Á¬ÃÊ ªÈ⁄U ¬˝÷È ∑Ò§ ’ÊŸË– Á’Ÿ®„U Á’øÊ⁄U ∑§Á⁄U• ‚È÷ ¡ÊŸËH ÃÈê„U ‚’ ÷Ê°Áà ¬⁄U◊ Á„UÃ∑§Ê⁄UË– •ÇÿÊ Á‚⁄U ¬⁄U ŸÊÕ ÃÈê„UÊ⁄UËH 2H ¬˝÷È ÃÙ·©U ‚ÈÁŸ ‚¢∑§⁄U ’øŸÊ– ÷ÁQ§ Á’’∑§ œ◊¸ ¡Èà ⁄UøŸÊH ∑§„U ¬˝÷È „U⁄U ÃÈê„UÊ⁄ U ¬Ÿ ⁄U„U™§– •’ ©U⁄U ⁄UÊπ„ÈU ¡Ù „U◊ ∑§„U™§H 3H •¢Ã⁄UœÊŸ ÷∞ •‚ ÷Ê·Ë– ‚¢∑§⁄U ‚Ùß ◊Í⁄UÁà ©U⁄U ⁄UÊπËH Ã’®„U ‚#Á⁄UÁ· Á‚fl ¬®„U •Ê∞– ’Ù‹ ¬˝÷È •Áà ’øŸ ‚È„UÊ∞H 4H Cau.: kaha siva jadapi ucita asa nåh∂°, nåtha bacana puni me¢i na jåh∂°. sira dhari åyasu karia tumhårå, parama dharamu yaha nåtha hamårå.1. måtu pitå gura prabhu kai bån∂, binahiÚ bicåra karia subha jån∂. tumha saba bhå° ti parama hitakår∂, agyå sira para nåtha tumhår∂.2. prabhu to¶eu suni sa≈kara bacanå, bhakti bibeka dharma juta racanå. kaha prabhu hara tumhårapana raheµu, aba ura råkhehu jo hama kaheµu.3. a≈taradhåna bhae asa bhå¶∂, sa≈kara soi mµurati ura råkh∂. tabahiÚ saptari¶i siva pahiÚ åe, bole prabhu ati bacana suhåe.4.
- 103. * BÅLA-KÅ°NœA *103 ›iva replied, ìAlthough this is hardly justifiable, the words of a master cannot be set aside at the same time. My lord, your command must be respectfully carried out: this is my paramount duty. The words of oneís parents, teacher and master must be unquestionably obeyed as conducive to bliss. You are my supreme benefactor in everyway; therefore, my lord, I bow to Your commands.î The Lord, was pleased to hear the well-chosen words of ›a∆kara; which were inspired with devotion, wisdom and piety. The Lord said, ìYour vow has been kept; now bear in mind what I have told You.î Saying so He went out of sight. ›a∆kara cherished the impression of the vision in His heart. That very moment the seven sages called on ›iva. The Lord spoke to them in most charming accents:ó (1ó4) ŒÊ0ó¬Ê⁄U’ÃË ¬®„U ¡Êß ÃÈê„U ¬˝◊ ¬Á⁄Uë¿UÊ ‹„ÈU– ÁªÁ⁄UÁ„U ¬˝Á⁄U ¬∆U∞„ÈU ÷flŸ ŒÍÁ⁄U ∑§⁄U„ÈU ‚¢Œ„ÈUH 77HU Do.: pårabat∂ pahiÚ jåi tumha prema paricchå lehu, girihi preri pa¢haehu bhavana dµuri karehu sa≈dehu.77. ìGoing to Pårvat∂, you put her love to the test. Then directing her father, Himålaya, to her, send her back to her home and dispel her doubts.î (77) øı0óÁ⁄UÁ·ã„U ªıÁ⁄U ŒπË Ã„°U ∑Ò§‚Ë– ◊Í⁄UÁÃ◊¢Ã ìSÿÊ ¡Ò‚ËH ’Ù‹ ◊ÈÁŸ ‚ÈŸÈ ‚Ò‹∑ȧ◊Ê⁄UË– ∑§⁄U„ÈU ∑§flŸ ∑§Ê⁄UŸ Ã¬È ÷Ê⁄UËH 1H ∑§Á„U •fl⁄UÊœ„ÈU ∑§Ê ÃÈê„U ø„U„Í– „U◊ ‚Ÿ ‚àÿ ◊⁄U◊È Á∑§Ÿ ∑§„U„ÍUH ∑§„Uà ’øŸ ◊ŸÈ •Áà ‚∑ȧøÊ߸– „°UÁ‚„U„ÈU ‚ÈÁŸ „U◊ÊÁ⁄U ¡«∏UÃÊ߸H 2H ◊ŸÈ „U∆U ¬⁄UÊ Ÿ ‚ÈŸß Á‚πÊflÊ– ø„Uà ’ÊÁ⁄U ¬⁄U ÷ËÁà ©U∆UÊflÊH ŸÊ⁄UŒ ∑§„UÊ ‚àÿ ‚Ùß ¡ÊŸÊ– Á’ŸÈ ¬¢πã„U „U◊ ø„U®„U ©U«∏UÊŸÊH 3H Œπ„ÈU ◊ÈÁŸ •Á’’∑ȧ „U◊Ê⁄UÊ– øÊÁ„U• ‚ŒÊ Á‚flÁ„U ÷⁄UÃÊ⁄UÊH 4H Cau.: ri¶inha gauri dekh∂ taha° kais∂, mµuratima≈ta tapasyå jais∂. bole muni sunu sailakumår∂, karahu kavana kårana tapu bhår∂.1. kehi avarådhahu kå tumha cahahµu, hama sana satya maramu kina kahahµu. kahata bacana manu ati sakucå∂, ha°sihahu suni hamåri jaRatå∂.2. manu ha¢ha parå na sunai sikhåvå, cahata båri para bh∂ti u¢håvå. nårada kahå satya soi jånå, binu pa≈khanha hama cahahiÚ uRånå.3. dekhahu muni abibeku hamårå, cåhia sadå sivahi bharatårå.4. There the seers saw Gaur∂ (a name of Pårvat∂; lit., fair-complexioned) as if she were penance itself personified.The sages said, ìHear, O daughter of Himåcala: why are you practising such rigorous penance? Whom do you worship and what do you seek? Why not confide to us the real secret?î ìI feel very shy in making my submission. You will be amused to hear of my folly. Yet my mind has taken a rigid attitude and heeds no advice; it would raise a wall on water. Relying on the truth of Nåradaís prophecy, I long to fly even without wings. Look at my madness; I always covet ›iva as my husband .î (1ó4) ŒÊ0ó‚ÈŸÃ ’øŸ Á’„U‚ Á⁄U·ÿ ÁªÁ⁄U‚¢÷fl Ãfl Œ„U– ŸÊ⁄UŒ ∑§⁄U ©U¬Œ‚È ‚ÈÁŸ ∑§„U„ÈU ’‚©U Á∑§‚È ª„UH 78H
- 104. 104 * ›R∫RÅMACARITAMÅNASA * Do.: sunata bacana bihase ri¶aya girisa≈bhava tava deha, nårada kara upadesu suni kahahu baseu kisu geha.78. Hearing the above reply the sages laughed and said, ìAfter all your body owes its existence to a mountain (Himålaya); tell us who could live in his home whoever listened ti Nåradaís advice.î (78) øı0óŒë¿U‚ÈÃã„U ©U¬Œ‚Áã„U ¡Ê߸– ÁÃã„U Á»§Á⁄U ÷flŸÈ Ÿ ŒπÊ •Ê߸H ÁøòÊ∑§ÃÈ ∑§⁄U ÉÊL§ ©UŸ ÉÊÊ‹Ê– ∑§Ÿ∑§∑§Á‚¬È ∑§⁄U ¬ÈÁŸ •‚ „UÊ‹ÊH 1H ŸÊ⁄UŒ Á‚π ¡ ‚ÈŸ®„U Ÿ⁄U ŸÊ⁄UË– •flÁ‚ „UÙ®„U ÃÁ¡ ÷flŸÈ Á÷πÊ⁄UËH ◊Ÿ ∑§¬≈UË ÃŸ ‚îÊŸ øËã„UÊ– •Ê¬È ‚Á⁄U‚ ‚’„UË ø„U ∑§Ëã„UÊH 2H ÃÁ„U ∑¥§ ’øŸ ◊ÊÁŸ Á’SflÊ‚Ê– ÃÈê„U øÊ„U„ÈU ¬Áà ‚„U¡ ©UŒÊ‚ÊH ÁŸªÈ¸Ÿ ÁŸ‹¡ ∑ȧ’· ∑§¬Ê‹Ë– •∑ȧ‹ •ª„U ÁŒª¢’⁄U éÿÊ‹ËH 3H ∑§„U„ÈU ∑§flŸ ‚ÈπÈ •‚ ’L§ ¬Ê∞°– ÷‹ ÷ÍÁ‹„ÈU ∆Uª ∑§ ’ı⁄UÊ∞°H ¬¢ø ∑§„¥U Á‚fl° ‚ÃË Á’’Ê„UË– ¬ÈÁŸ •fl«UÁ⁄U ◊⁄UÊ∞Áã„U ÃÊ„UËH 4H Cau.: dacchasutanha upadesenhi jå∂, tinha phiri bhavanu na dekhå å∂. citraketu kara gharu una ghålå, kanakakasipu kara puni asa hålå.1. nårada sikha je sunahiÚ nara når∂, avasi hohiÚ taji bhavanu bhikhår∂. mana kapa¢∂ tana sajjana c∂nhå, åpu sarisa sabah∂ caha k∂nhå.2. tehi ke° bacana måni bisvåså, tumha cåhahu pati sahaja udåså. nirguna nilaja kube¶a kapål∂, akula ageha diga≈bara byål∂.3. kahahu kavana sukhu asa baru påe°, bhala bhµulihu ¢haga ke bauråe°. pa≈ca kahe° siva° sat∂ bibåh∂, puni avaŒeri maråenhi tåh∂.4. ìHe called on and admonished the sons of Dak¶a and they never saw their home again. It was he who ruined the home of Citraketu; and again Hiraƒyaka‹ipu (the father of Prahlåda) met a similar fate. Men and women who listen to Nåradaís advice are sure to leave their home and become mendicants. Guileful at heart, he bears on his person the marks of a pious man; he would make everyone just like himself. Relying on his words you crave for a husband who is apathetic by nature, devoid of attributes, shameless, homeless and naked, who has an inauspicious look about him, wears a string of skulls around his neck, is without a family and has serpents for his ornaments. Tell us, what happiness do you expect by obtaining such a husband? You have fallen an easy prey to the machinations of that imposter! ›iva married Sat∂ at the intercession of some friends; but later on he abandoned her and left her to die.î (1ó4) ŒÊ0ó•’ ‚Èπ ‚Ùflà ‚ÙøÈ Ÿ®„U ÷Ëπ ◊ÊÁª ÷fl πÊ®„U– ‚„U¡ ∞∑§ÊÁ∑§ã„U ∑§ ÷flŸ ∑§’„È°U Á∑§ ŸÊÁ⁄U π≈UÊ®„UH 79H Do.: aba sukha sovata socu nahiÚ bh∂kha mågi bhava khåhiÚ, sahaja ekåkinha ke bhavana kabahu° ki nåri kha¢åhiÚ.79. ì ›iva is care-free now; he lives on alms and enjoys a sound sleep.Can women ever stay in the house of habitual recluses?î (79) øı0ó•¡„Í°U ◊ÊŸ„ÈU ∑§„UÊ „U◊Ê⁄UÊ– „U◊ ÃÈê„U ∑§„È° ’L§ ŸË∑§ Á’øÊ⁄UÊH •Áà ‚È¢Œ⁄U ‚ÈÁø ‚ÈπŒ ‚È‚Ë‹Ê– ªÊfl®„U ’Œ ¡Ê‚È ¡‚ ‹Ë‹ÊH 1H
- 105. * BÅLA-KÅ°NœA *105 ŒÍ·Ÿ ⁄UÁ„Uà ‚∑§‹ ªÈŸ ⁄UÊ‚Ë– üÊˬÁà ¬È⁄U ’Ò∑È¢§∆U ÁŸflÊ‚ËH •‚ ’L§ ÃÈê„UÁ„U Á◊‹Ê©U’ •ÊŸË– ‚ÈŸÃ Á’„UÁ‚ ∑§„U ’øŸ ÷flÊŸËH 2H ‚àÿ ∑§„U„ÈU ÁªÁ⁄U÷fl ÃŸÈ ∞„UÊ– „U∆U Ÿ ¿ÍU≈U ¿ÍU≈ÒU ’L§ Œ„UÊH ∑§Ÿ∑§©U ¬ÈÁŸ ¬·ÊŸ Ã¥ „UÙ߸– ¡Ê⁄U„È°U ‚„U¡È Ÿ ¬Á⁄U„U⁄U ‚Ù߸H 3H ŸÊ⁄UŒ ’øŸ Ÿ ◊Ò¥ ¬Á⁄U„U⁄U™°§– ’‚©U ÷flŸÈ ©U¡⁄U©U Ÿ®„U «U⁄U™°§H ªÈ⁄U ∑¥§ ’øŸ ¬˝ÃËÁà Ÿ ¡„UË– ‚¬Ÿ„È°U ‚Ȫ◊ Ÿ ‚Èπ Á‚Áœ ÄUËH 4H Cau.: ajahµu° månahu kahå hamårå, hama tumha kahu° baru n∂ka bicårå. ati su≈dara suci sukhada sus∂lå, gåvahiÚ beda jåsu jasa l∂lå.1. dµu¶ana rahita sakala guna rås∂, ‹r∂pati pura baiku≈¢ha nivås∂. asa baru tumhahi milåuba ån∂, sunata bihasi kaha bacana bhavån∂.2. satya kahehu giribhava tanu ehå, ha¢ha na chµu¢a chµu¢ai baru dehå. kanakau puni pa¶åna te° ho∂, jårehu° sahaju na parihara so∂.3. nårada bacana na maiÚ pariharaµu°, basau bhavanu ujarau nahiÚ Œaraµu°. gura ke° bacana prat∂ti na jeh∂, sapanehu° sugama na sukha sidhi teh∂.4. ìEven now accept our advice; we have thought of an excellent match for youó exceptionally good-looking, pious, agreeable and amiable, whose glory and exploits are sung by the Vedas. He is free from blemish, is a mine of all virtues and the lord of Lak¶m∂ (the goddess of prosperity) and has His abode in Vaikuƒ¢ha. Such a suitor we shall unite with you .î Hearing this, Bhavån∂ laughed and said, ìYou have rightly observed that this body of mine is begotten of a rock: I would sooner die than give up my tenacity. Gold is another product of rock which does not abandon its character even on being consigned to fire. I may not ignore Nåradaís advice; whether my house is full or desolate, I fear not. He who has no faith in the words of his preceptor, cannot easily attain either happiness or success even in a dream.î (1ó4) ŒÊ0ó◊„UÊŒfl •flªÈŸ ÷flŸ Á’cŸÈ ‚∑§‹ ªÈŸ œÊ◊– ¡Á„U ∑§⁄U ◊ŸÈ ⁄U◊ ¡ÊÁ„U ‚Ÿ ÃÁ„U ÄUË ‚Ÿ ∑§Ê◊H 80H Do.: mahådeva avaguna bhavana bi¶nu sakala guna dhåma, jehi kara manu rama jåhi sana tehi teh∂ sana kåma.80. ìThe great God ›iva may be full of demerls and Vi¶ƒu may be a repository of all virtues. One is, however, concerned with him alone who gladdens oneís heart.î (80) øı0ó¡ı¥ ÃÈê„U Á◊‹Ã„ÈU ¬˝Õ◊ ◊ÈŸË‚Ê– ‚ÈŸÁé°U Á‚π ÃÈê„UÊÁ⁄U œÁ⁄U ‚Ë‚ÊH •’ ◊Ò¥ ¡ã◊È ‚¢÷È Á„Uà „UÊ⁄UÊ– ∑§Ù ªÈŸ ŒÍ·Ÿ ∑§⁄ÒU Á’øÊ⁄UÊH 1H ¡ı¥ ÃÈê„U⁄U „U∆U NUŒÿ° Á’‚·Ë– ⁄UÁ„U Ÿ ¡Êß Á’ŸÈ Á∑§∞° ’⁄U·ËH Ãı ∑§ıÃÈÁ∑§•ã„U •Ê‹‚È ŸÊ„UË¥– ’⁄U ∑§ãÿÊ •Ÿ∑§ ¡ª ◊Ê„UË¥H 2H ¡ã◊ ∑§ÙÁ≈U ‹Áª ⁄Uª⁄U „U◊Ê⁄UË– ’⁄U©°U ‚¢÷È Ÿ à ⁄U„U©°U ∑ȧ•Ê⁄UËH á©°U Ÿ ŸÊ⁄UŒ ∑§⁄U ©U¬Œ‚Í– •Ê¬È ∑§„U®„U ‚à ’Ê⁄U ◊„U‚ÍH 3H ◊Ò¥ ¬Ê ¬⁄U©°U ∑§„Uß ¡ªŒ¢’Ê– ÃÈê„U ªÎ„U ªflŸ„ÈU ÷ÿ©U Á’‹¢’ÊH ŒÁπ ¬˝◊È ’Ù‹ ◊ÈÁŸ ÇÿÊŸË– ¡ÿ ¡ÿ ¡ªŒ¢Á’∑§ ÷flÊŸËH 4H
- 106. 106 * ›R∫RÅMACARITAMÅNASA * Cau.: jau° tumha milatehu prathamamun∂så, sunatiu° sikha tumhåri dhari s∂så. aba maiÚ janmu sa≈bhu hita hårå, ko guna dµu¶ana karai bicårå.1. jau° tumhare ha¢ha hædaya° bise¶∂, rahi na jåi binu kie° bare¶∂. tau kautukianha ålasu nåh∂°, bara kanyå aneka jaga måh∂°.2. janma ko¢i lagi ragara hamår∂, barau° sa≈bhu na ta rahau° kuår∂. tajau° na nårada kara upadesµu, åpu kahahiÚ sata båra mahesµu.3. maiÚ på parau° kahai jagada≈bå, tumha gæha gavanahu bhayau bila≈bå. dekhi premu bole muni gyån∂, jaya jaya jagada≈bike bhavån∂.4. ìHad you met me earlier, O great sages! I would have listened to your advice with reverence. But now that I have staked my life for ›ambhu, who will weigh His merits and demerits? If you are specially bent upon uniting a pair and cannot help negotiating a match, there is no dearth of suitors and maidens; and those who take delight in such games know no weariness. As for myself I must wed ›ambhu or remain a virgin, no matter if I have to continue the struggle for ten million lives. I will not disregard Nåradaís admonition even if ›ambhu Himself tells me a hundred times to do so.î ìI fall at your feet,î continued Pårvat∂, the Mother of the universe, ìPlease return to your home. It is already late.î Seeing Pårvat∂ís devotion the enlightened sages exclaimed, ìGlory, all glory to You, O Bhavån∂, Mother of the universe!î (1ó4) ŒÊ0óÃÈê„U ◊ÊÿÊ ÷ªflÊŸ Á‚fl ‚∑§‹ ¡ªÃ Á¬ÃÈ ◊ÊÃÈ– ŸÊß ø⁄UŸ Á‚⁄U ◊ÈÁŸ ø‹ ¬ÈÁŸ ¬ÈÁŸ „U⁄U·Ã ªÊÃÈH 81H Do.: tumha måyå bhagavåna siva sakala jagata pitu måtu, nåi carana sira muni cale puni puni hara¶ata gåtu.81. ìYou are Måyå, while ›iva is God Himself; You are the parents of the whole universe.î Bowing their head at the feet of Pårvat∂, they departed. A thrill ran through their frame again and again. (81) øı0ó¡Êß ◊ÈÁŸã„U Á„U◊fl¢ÃÈ ¬∆UÊ∞– ∑§Á⁄U Á’ŸÃË Áª⁄U¡®„U ªÎ„U ÀÿÊ∞H ’„ÈUÁ⁄U ‚#Á⁄UÁ· Á‚fl ¬®„U ¡Ê߸– ∑§ÕÊ ©U◊Ê ∑Ò§ ‚∑§‹ ‚ÈŸÊ߸H 1H ÷∞ ◊ªŸ Á‚fl ‚ÈŸÃ ‚Ÿ„UÊ– „U⁄UÁ· ‚åÃÁ⁄UÁ· ªflŸ ª„UÊH ◊ŸÈ ÁÕ⁄U ∑§Á⁄U Ã’ ‚¢÷È ‚È¡ÊŸÊ– ‹ª ∑§⁄UŸ ⁄UÉÊÈŸÊÿ∑§ äÿÊŸÊH 2H ÃÊ⁄U∑ȧ •‚È⁄U ÷ÿ©U ÃÁ„U ∑§Ê‹Ê– ÷È¡ ¬˝Ãʬ ’‹ á Á’‚Ê‹ÊH î„U ‚’ ‹Ù∑§ ‹Ù∑§¬Áà ¡ËÖ ÷∞ Œfl ‚Èπ ‚¢¬Áà ⁄UËÃH 3H •¡⁄U •◊⁄U ‚Ù ¡ËÁà Ÿ ¡Ê߸– „UÊ⁄U ‚È⁄U ∑§Á⁄U Á’Á’œ ‹⁄UÊ߸H Ã’ Á’⁄¢UÁø ‚Ÿ ¡Êß ¬È∑§Ê⁄U– Œπ Á’Áœ ‚’ Œfl ŒÈπÊ⁄UH 4H Cau.: jåi muninha himava≈tu pa¢håe, kari binat∂ girajahiÚ gæha lyåe. bahuri saptari¶i siva pahiÚ jå∂, kathå umå kai sakala sunå∂.1. bhae magana siva sunata sanehå, hara¶i saptari¶i gavane gehå. manu thira kari taba sa≈bhu sujånå, lage karana raghunåyaka dhyånå.2. tåraku asura bhayau tehi kålå, bhuja pratåpa bala teja bisålå. tehiÚ saba loka lokapati j∂te, bhae deva sukha sa≈pati r∂te.3. ajara amara so j∂ti na jå∂, håre sura kari bibidha larå∂. taba bira≈ci sana jåi pukåre, dekhe bidhi saba deva dukhåre.4.
- 107. * BÅLA-KÅ°NœA *107 The sages went and despatched Himavån to Girijå and he with many entreaties brought her home. The seven seers then called on ›iva and told Him the whole history of Umå. ›iva was enraptured to hear of her love; and the Saptar¶is gladly went home. The all-wise ›ambhu then concentrated His mind and began to meditate on the Lord of Raghus. A demon, Tåraka by name, flourished in those days; his strength of arm, glory and majesty were great indeed. He conquered all the spheres as well as the guardians of those spheres; all the gods were robbed of their happiness and prosperity. Knowing neither age nor death, he was invincible. The gods fought many a battle with him and lost them. They then went to Vira¤ci (Brahmå) and told him their grievances. The Creator found all the gods miserable. (1ó4) ŒÊ0ó‚’ ‚Ÿ ∑§„UÊ ’ȤÊÊß Á’Áœ ŒŸÈ¡ ÁŸœŸ Ã’ „UÙß– ‚¢÷È ‚È∑˝§ ‚¢÷Íà ‚Èà ∞Á„U ¡ËÃß ⁄UŸ ‚ÙßH 82H Do.: saba sana kahå bujhåi bidhi danuja nidhana taba hoi, sa≈bhu sukra sa≈bhµuta suta ehi j∂tai rana soi.82. Brahmå reassured them all saying, ìThe demon shall die only when there is a son sprung from the loins of ›ambhu; for he alone can subdue the demon in battle.î (82) øı0ó◊Ù⁄U ∑§„UÊ ‚ÈÁŸ ∑§⁄U„UÈ ©U¬Ê߸– „UÙßÁ„U ߸Sfl⁄U ∑§Á⁄UÁ„U ‚„UÊ߸H ‚ÃË¥ ¡Ù Ã¡Ë Œë¿U ◊π Œ„UÊ– ¡Ÿ◊Ë ¡Êß Á„U◊Êø‹ ª„UÊH 1H î„U Ã¬È ∑§Ëã„U ‚¢÷È ¬Áà ‹ÊªË– Á‚fl ‚◊ÊÁœ ’Ò∆U ‚’È àÿʪËH ¡ŒÁ¬ •„Uß •‚◊¢¡‚ ÷Ê⁄UË– ÃŒÁ¬ ’Êà ∞∑§ ‚ÈŸ„ÈU „U◊Ê⁄UËH 2H ¬∆Ufl„ÈU ∑§Ê◊È ¡Êß Á‚fl ¬Ê„UË¥– ∑§⁄ÒU ¿UÙ÷È ‚¢∑§⁄U ◊Ÿ ◊Ê„UË¥H Ã’ „U◊ ¡Êß Á‚flÁ„U Á‚⁄U ŸÊ߸– ∑§⁄UflÊ©U’ Á’’Ê„ÈU ’Á⁄U•Ê߸H 3H ∞Á„U Á’Áœ ÷‹®„U ŒflÁ„Uà „UÙ߸– ◊à •Áà ŸË∑§ ∑§„Uß ‚’È ∑§Ù߸H •SÃÈÁà ‚È⁄Uã„U ∑§ËÁã„U •Áà „UÃÍ– ¬˝ª≈U©U Á’·◊’ÊŸ ¤Ê·∑§ÃÍH 4H Cau.: mora kahå suni karahu upå∂, hoihi ∂svara karihi sahå∂. sat∂° jo taj∂ daccha makha dehå, janam∂ jåi himåcala gehå.1. tehiÚ tapu k∂nha sa≈bhu pati låg∂, siva samådhi bai¢he sabu tyåg∂. jadapi ahai asama≈jasa bhår∂, tadapi båta eka sunahu hamår∂.2. pa¢havahu kåmu jåi siva påh∂°, karai chobhu sa≈kara mana måh∂°. taba hama jåi sivahi sira nå∂, karavåuba bibåhu bariå∂.3. ehi bidhi bhalehiÚ devahita ho∂, mata ati n∂ka kahai sabu ko∂. astuti suranha k∂nhi ati hetµu, praga¢eu bi¶amabåna jha¶aketµu.4. ìHearing what I say, act accordingly; God will help you and the plan will succeed. Sat∂, who left her body at the sacrifice performed by Dak¶a, has been born again in the house of Himåcala. She has undergone penance for winning the hand of ›ambhu; while ›iva has renounced everything and sits absorbed in contemplation. Although it is most unseemly, yet hear one proposal of mine. Approaching Cupid (the god of love), send him to ›iva; and let him disturb the serenity of ›a∆karaís mind. Then we shall go and bow our head at ›ivaís feet and prevail on Him to marry even against His will. In this way alone may the interests of the gods be served.î ìThe idea is excellent,î everyone said. The gods
- 108. 108 * ›R∫RÅMACARITAMÅNASA * then prayed with great devotion and the god of love, armed with five* arrows and having a fish emblazoned on his standard, appeared on the scene. (1ó4) ŒÊ0ó‚È⁄Uã„U ∑§„UË ÁŸ¡ Á’¬Áà ‚’ ‚ÈÁŸ ◊Ÿ ∑§Ëã„U Á’øÊ⁄U– ‚¢÷È Á’⁄UÙœ Ÿ ∑ȧ‚‹ ◊ÙÁ„U Á’„UÁ‚ ∑§„U©U •‚ ◊Ê⁄UH 83H Do.: suranha kah∂ nija bipati saba suni mana k∂nha bicåra, sa≈bhu birodha na kusala mohi bihasi kaheu asa måra.83. The gods told him all their distress; hearing their tale, the god of love pondered and spoke thus with a smile, ìI expect no good results for myself from hostility to ›ambhu.î (83) øı0óÃŒÁ¬ ∑§⁄U’ ◊Ò¥ ∑§Ê¡È ÃÈê„UÊ⁄UÊ– üÊÈÁà ∑§„U ¬⁄U◊ œ⁄U◊ ©U¬∑§Ê⁄UÊH ¬⁄U Á„Uà ‹ÊÁª Ã¡ß ¡Ù Œ„UË– ‚¢Ãà ‚¢Ã ¬˝‚¢‚®„U ÄUËH 1H •‚ ∑§Á„U ø‹©U ‚’Á„U Á‚L§ ŸÊ߸– ‚È◊Ÿ œŸÈ· ∑§⁄U ‚Á„Uà ‚„UÊ߸H ø‹Ã ◊Ê⁄U •‚ NUŒÿ° Á’øÊ⁄UÊ– Á‚fl Á’⁄UÙœ œ˝Èfl ◊⁄UŸÈ „U◊Ê⁄UÊH 2H Ã’ •Ê¬Ÿ ¬˝÷Ê©U Á’SÃÊ⁄UÊ– ÁŸ¡ ’‚ ∑§Ëã„U ‚∑§‹ ‚¢‚Ê⁄UÊH ∑§Ù¬©U ¡’®„U ’ÊÁ⁄Uø⁄U∑§ÃÍ– ¿UŸ ◊„È°U Á◊≈U ‚∑§‹ üÊÈÁà ‚ÃÍH 3H ’˝rÊÔø¡¸ ’˝Ã ‚¢¡◊ ŸÊŸÊ– œË⁄U¡ œ⁄U◊ ÇÿÊŸ Á’ÇÿÊŸÊH ‚ŒÊøÊ⁄U ¡¬ ¡Ùª Á’⁄Uʪʖ ‚÷ÿ Á’’∑§ ∑§≈U∑ȧ ‚’È ÷ʪÊH 4H Cau.: tadapi karaba maiÚ kåju tumhårå, ‹ruti kaha parama dharama upakårå. para hita lågi tajai jo deh∂, sa≈tata sa≈ta prasa≈sahiÚ teh∂.1. asa kahi caleu sabahi siru nå∂, sumana dhanu¶a kara sahita sahå∂. calata måra asa hædaya° bicårå, siva birodha dhruva maranu hamårå.2. taba åpana prabhåu bistårå, nija basa k∂nha sakala sa≈sårå. kopeu jabahiÚ båricaraketµu, chana mahu° mi¢e sakala ‹ruti setµu.3. brahmacarja brata sa≈jama nånå, dh∂raja dharama gyåna bigyånå. sadåcåra japa joga birågå, sabhaya bibeka ka¢aku sabu bhågå.4. ìHowever, I shall do your work; for the Vedas say benevolence is the highest virtue. The saints ever praise him who lays down his life in the service of others.î So saying, the god of love bowed his head to all and departed with his associates, the bow of flowers in hand. While leaving, Love thought within himself that hostility to ›iva would mean sure death to him. He then exhibited his power and brought the whole world under his sway. When the god of love (who bears a fish for his emblem) betrayed his anger, all the barriers imposed by the Vedas were swept away in a moment. The whole army of Viveka (discriminating knowledge)ócontinence, religious vows, self-restraint of many kinds, fortitude, piety, spiritual wisdom and the knowledge of qualified divinity both with form and without form, morality, muttering of prayers, Yoga (contemplative union with God), dispassion and so on, fled in panic. (1ó4) ¿¢U0ó÷ʪ©U Á’’∑ȧ ‚„UÊÿ ‚Á„Uà ‚Ù ‚È÷≈U ‚¢¡Èª ◊Á„U ◊È⁄U– ‚Œª˝¢Õ ¬’¸Ã ∑¢§Œ⁄UÁã„U ◊„È°U ¡Êß ÃÁ„U •fl‚⁄U ŒÈ⁄UH * The white lotus, the A‹oka flower, the mango blossom, the jasmine and the blue lotusóthese are the five kinds of arrows with which the god of love is believed to be armed.
- 109. * BÅLA-KÅ°NœA *109 „UÙÁŸ„UÊ⁄U ∑§Ê ∑§⁄UÃÊ⁄U ∑§Ù ⁄UπflÊ⁄U ¡ª π⁄U÷L§ ¬⁄UÊ– ŒÈß ◊ÊÕ ∑§Á„U ⁄UÁßÊÕ ¡Á„U ∑§„È°U ∑§ÙÁ¬ ∑§⁄U œŸÈ ‚L§ œ⁄UÊH Cha≈.: bhågeu bibeku sahåya sahita so subha¢a sa≈juga mahi mure, sadagra≈tha parbata ka≈daranhi mahu° jåi tehi avasara dure. honihåra kå karatåra ko rakhavåra jaga kharabharu parå, dui måtha kehi ratinåtha jehi kahu° kopi kara dhanu saru dharå. Viveka took to flight with his associates; his great warriors turned their back on the field of battle. They all went and hid themselves in mountain-caves in the form of sacred books at that time. There was commotion in the world and everybody said, ìMy goodness, what is going to happen? What power will save us? Who is that superhuman being with two heads to conquer whom the lord of Rati,* Love, has lifted his bow and arrows in rage?î ŒÊ0ó¡ ‚¡Ëfl ¡ª •ø⁄U ø⁄U ŸÊÁ⁄U ¬ÈL§· •‚ ŸÊ◊– à ÁŸ¡ ÁŸ¡ ◊⁄U¡ÊŒ ÃÁ¡ ÷∞ ‚∑§‹ ’‚ ∑§Ê◊H 84H Do.: je saj∂va jaga acara cara nåri puru¶a asa nåma, te nija nija marajåda taji bhae sakala basa kåma.84. Whatever creatures existed in the world, whether animate or inanimate and bearing masculine or feminine appellations transgressed their natural bounds and were completely possessed by lust. (84) øı0ó‚’ ∑§ NUŒÿ° ◊ŒŸ •Á÷‹Ê·Ê– ‹ÃÊ ÁŸ„UÊÁ⁄U Ÿfl®„U ÃL§ ‚ÊπÊH ŸŒË¥ ©U◊Áª •¢’ÈÁœ ∑§„ÈU° œÊßZ– ‚¢ª◊ ∑§⁄U®„U ËÊfl ËÊßZH 1H ¡„°U •Á‚ Œ‚Ê ¡«∏Uã„U ∑Ò§ ’⁄UŸË– ∑§Ù ∑§Á„U ‚∑§ß ‚øß ∑§⁄UŸËH ¬‚È ¬ë¿UË Ÿ÷ ¡‹ Õ‹øÊ⁄UË– ÷∞ ∑§Ê◊’‚ ‚◊ÿ Á’‚Ê⁄UËH 2H ◊ŒŸ •¢œ éÿÊ∑ȧ‹ ‚’ ‹Ù∑§Ê– ÁŸÁ‚ ÁŒŸÈ Ÿ®„U •fl‹Ù∑§®„U ∑§Ù∑§ÊH Œfl ŒŸÈ¡ Ÿ⁄U ®∑§Ÿ⁄U éÿÊ‹Ê– ¬˝Ã Á¬‚Êø ÷Íà ’ÃÊ‹ÊH 3H ßã„U ∑Ò§ Œ‚Ê Ÿ ∑§„©°U ’πÊŸË– ‚ŒÊ ∑§Ê◊ ∑§ ø⁄U ¡ÊŸËH Á‚h Á’⁄UQ§ ◊„UÊ◊ÈÁŸ ¡ÙªË– ÃÁ¬ ∑§Ê◊’‚ ÷∞ Á’ÿÙªËH 4H Cau.: saba ke hædaya° madana abhilå¶å, latå nihåri navahiÚ taru såkhå. nad∂° umagi a≈budhi kahu° dhå∂°, sa≈gama karahiÚ talåva talå∂°.1. jaha° asi daså jaRanha kai baran∂, ko kahi sakai sacetana karan∂. pasu pacch∂ nabha jala thalacår∂, bhae kåmabasa samaya bisår∂.2. madana a≈dha byåkula saba lokå, nisi dinu nahiÚ avalokahiÚ kokå. deva danuja nara ki≈nara byålå, preta pisåca bhµuta betålå.3. inha kai daså na kaheu° bakhån∂, sadå kåma ke cere jån∂. siddha birakta mahåmuni jog∂, tepi kåmabasa bhae biyog∂.4. The minds of all were seized with lust; the boughs of trees bent low at the sight of creepers. Rivers in spate rushed to meet the ocean; lakes and ponds united in love with one another. Where such was reported to be the case with the inanimate creation, * The name of Loveís wife.
- 110. 110 * ›R∫RÅMACARITAMÅNASA * who can relate the doings of sentient beings? Beasts that walk on land and birds traversing the air, and water lost all sense of time and became victims of lust. The whole world was blinded with passion and agitated. The Cakravåka birds (ruddy geese)* regarded neither day nor night. Gods, demons, human beings, Kinnaras (a class of demi- gods), serpents, evil spirits, fiends, ghosts and vampiresóI have refrained from dwelling on the condition of these, knowing them to be eternal slaves of passion. Even Siddhas (spiritual adepts), great sages who had no attraction for the world and Yog∂s (mystics) gave up their Yoga (contemplative union with God) under the influence of lust. (1ó4) ¿¢U0ó÷∞ ∑§Ê◊’‚ ¡ÙªË‚ Ãʬ‚ ¬Êfl°⁄UÁã„U ∑§Ë ∑§Ù ∑§„ÒU– Œπ®„U ø⁄UÊø⁄U ŸÊÁ⁄U◊ÿ ¡ ’˝rÊÔ◊ÿ Œπà ⁄U„UH •’‹Ê Á’‹Ù∑§®„U ¬ÈL§·◊ÿ ¡ªÈ ¬ÈL§· ‚’ •’‹Ê◊ÿ¢– ŒÈß Œ¢«U ÷Á⁄U ’˝rÊÔÊ¢«U ÷ËÃ⁄U ∑§Ê◊∑Χà ∑§ıÃÈ∑§ •ÿ¢H Cha≈.:bhae kåmabasa jog∂sa tåpasa påva°ranhi k∂ ko kahai, dekhahiÚ caråcara nårimaya je brahmamaya dekhata rahe. abalå bilokahiÚ puru¶amaya jagu puru¶a saba abalåmaya≈, dui da≈Œa bhari brahmå≈Œa bh∂tara kåmakæta kautuka aya≈. Even great Yog∂s and ascetics were completely possessed by lust, to say nothing of low-minded people? Those who till lately looked upon the animate and inanimate creation as full of Brahma (God) now saw it as full of the fair sex. Women perceived the whole world as full of men; while the latter beheld it as full of women . For nearly an hour this wonderful game of Love lasted in the universe. ‚Ê0óœ⁄UË Ÿ ∑§Ê„Í°U œË⁄U ‚’ ∑§ ◊Ÿ ◊ŸÁ‚¡ „U⁄U– ¡ ⁄UÊπ ⁄UÉÊÈ’Ë⁄U à ©U’⁄U ÃÁ„U ∑§Ê‹ ◊„°ÈUH 85H So.: dhar∂ na kåhµu° dh∂ra saba ke mana manasija hare, je råkhe raghub∂ra te ubare tehi kåla mahu°.85. Nobody could remain self-possessed; the hearts of all were stolen by the god of love. They alone could hold their own against him, to whom the Hero of Raghuís race extended His protection. (85) øı0ó©U÷ÿ ÉÊ⁄UË •‚ ∑§ıÃÈ∑§ ÷ÿ™§– ¡ı ‹Áª ∑§Ê◊È ‚¢÷È ¬®„U ªÿ™§H Á‚flÁ„U Á’‹ÙÁ∑§ ‚‚¢∑§©U ◊ÊM§– ÷ÿ©U ¡ÕÊÁÕÁà ‚’È ‚¢‚ÊM§H 1H ÷∞ ÃÈ⁄Uà ‚’ ¡Ëfl ‚ÈπÊ⁄U– Á¡Á◊ ◊Œ ©UÃÁ⁄U ª∞° ◊ÃflÊ⁄UH L§º˝Á„U ŒÁπ ◊ŒŸ ÷ÿ ◊ÊŸÊ– ŒÈ⁄UÊœ⁄U· ŒÈª¸◊ ÷ªflÊŸÊH 2H Á»§⁄Uà ‹Ê¡ ∑§¿ÈU ∑§Á⁄U Ÿ®„U ¡Ê߸– ◊⁄UŸÈ ∆UÊÁŸ ◊Ÿ ⁄UøÁ‚ ©U¬Ê߸H ¬˝ª≈UÁ‚ ÃÈ⁄Uà L§Áø⁄U Á⁄UÃÈ⁄UÊ¡Ê– ∑ȧ‚ÈÁ◊à Ÿfl ÃL§ ⁄UÊÁ¡ Á’⁄UÊ¡ÊH 3H ’Ÿ ©U¬’Ÿ ’ÊÁ¬∑§Ê ë∏Uʪʖ ¬⁄U◊ ‚È÷ª ‚’ ÁŒ‚Ê Á’÷ʪÊH ¡„°U Ä°U ¡ŸÈ ©U◊ªÃ •ŸÈ⁄Uʪʖ ŒÁπ ◊È∞„°ÈU ◊Ÿ ◊ŸÁ‚¡ ¡ÊªÊH 4H * The red gander and goose are said to unite only during the daytime. They cannot meet at night even if there is no physical barrier between them. During the brief span of time referred to above they ignored this natural bar and met even during the night.
- 111. * BÅLA-KÅ°NœA *111 Cau.: ubhaya ghar∂ asa kautuka bhayaµu, jau lagi kåmu sa≈bhu pahi gayaµu. sivahi biloki sasa≈keu mårµu, bhayau jathåthiti sabu sa≈sårµu.1. bhae turata saba j∂va sukhåre, jimi mada utari gae° matavåre. rudrahi dekhi madana bhaya månå, durådhara¶a durgama bhagavånå.2. phirata låja kachu kari nahiÚ jå∂, maranu ¢håni mana racesi upå∂. praga¢esi turata rucira rituråjå, kusumita nava taru råji biråjå.3. bana upabana båpikå taRågå, parama subhaga saba diså bibhågå. jaha° taha° janu umagata anurågå, dekhi mueh~u . mana manasija jågå.4. The wonder, lasted for an hour or so till the god of love reached ›a≈bhu. Cupid trembled at the sight of ›iva; the whole world returned to itself. All living beings regained their peace of mind at once, even as the intoxicated feel relieved when their spell of drunkenness is over.The god of love was struck with terror at the sight of Bhagavån Rudra (›iva), who is so difficult to conquer and so hard to comprehend. He felt shy in retreating and was incapable of doing anything; ultimately he resolved upon death and devised a plan. He forthwith manifested the lovely spring, the king of all seasons; rows of young trees laden with flowers appeared so charming. Woods and groves, wells and ponds and all the quarters of heaven assumed a most delightful aspect. Everywhere nature overflowed with love as it were; the sight aroused passion even in dead souls. (1ó4) ¿¢U0ó ¡Êªß ◊ŸÙ÷fl ◊È∞„È°U ◊Ÿ ’Ÿ ‚È÷ªÃÊ Ÿ ¬⁄ÒU ∑§„UË– ‚ËË ‚Ȫ¢œ ‚È◊¢Œ ◊ÊL§Ã ◊ŒŸ •Ÿ‹ ‚πÊ ‚„UËH Á’∑§‚ ‚⁄UÁã„U ’„ÈU ∑¢§¡ ªÈ¢¡Ã ¬È¢¡ ◊¢¡È‹ ◊œÈ∑§⁄UÊ– ∑§‹„¢U‚ Á¬∑§ ‚È∑§ ‚⁄U‚ ⁄Ufl ∑§Á⁄U ªÊŸ ŸÊø®„U •¬¿U⁄UÊH Cha≈. : jågai manobhava muehu° mana bana subhagatå na parai kah∂, s∂tala suga≈dha suma≈da måruta madana anala sakhå sah∂. bikasesaranhibahuka≈jagu≈jatapu≈jama≈julamadhukarå, kalaha≈sa pika suka sarasa rava kari gåna nåcahiÚ apacharå. Passion was aroused even in dead souls and the beauty of the forest beggared description. A cool, gentle and fragrant breeze fanned the fire of passion as a faithful companion. Rows of lotuses blossomed in lakes and swarms of charming bees hummed on them. Swans, cuckoos and parrots uttered their sweet notes; while celestial damsels sang and danced. ŒÊ0ó‚∑§‹ ∑§‹Ê ∑§Á⁄U ∑§ÙÁ≈U Á’Áœ „UÊ⁄U©U ‚Ÿ ‚◊Ö ø‹Ë Ÿ •ø‹ ‚◊ÊÁœ Á‚fl ∑§Ù¬©U NUŒÿÁŸ∑§ÃH 86H Do.: sakala kalå kari ko¢i bidhi håreu sena sameta, cal∂ na acala samådhi siva kopeu hædayaniketa.86. The god of love with his army of followers exhausted all his numberless stratagems; ›ivaís unbroken trance, however, could not be disturbed. This made Cupid angry. (86) øı0óŒÁπ ⁄U‚Ê‹ Á’≈U¬ ’⁄U ‚ÊπÊ– ÃÁ„U ¬⁄U ø…∏U©U ◊ŒŸÈ ◊Ÿ ◊ÊπÊH ‚È◊Ÿ øʬ ÁŸ¡ ‚⁄U ‚¢œÊŸ– •Áà Á⁄U‚ ÃÊÁ∑§ üÊflŸ ‹Áª ÃÊŸH 1H
- 112. 112 * ›R∫RÅMACARITAMÅNASA * ¿UÊ«∏U Á’·◊ Á’Á‚π ©U⁄U ‹Êª– ¿ÍUÁ≈U ‚◊ÊÁœ ‚¢÷È Ã’ ¡ÊªH ÷ÿ©U ߸‚ ◊Ÿ ¿UÙ÷È Á’‚·Ë– ŸÿŸ ©UÉÊÊÁ⁄U ‚∑§‹ ÁŒÁ‚ ŒπËH 2H ‚ı⁄U÷ ¬Ñfl ◊ŒŸÈ Á’‹Ù∑§Ê– ÷ÿ©U ∑§Ù¬È ∑¢§¬©U òÊÒ‹Ù∑§ÊH Ã’ Á‚fl° ÃË‚⁄U ŸÿŸ ©UÉÊÊ⁄UÊ– ÁøÃflà ∑§Ê◊È ÷ÿ©U ¡Á⁄U ¿UÊ⁄UÊH 3H „UÊ„UÊ∑§Ê⁄U ÷ÿ©U ¡ª ÷Ê⁄UË– «U⁄¬ ‚È⁄U ÷∞ •‚È⁄U ‚ÈπÊ⁄UËH ‚◊ÈÁ¤Ê ∑§Ê◊‚ÈπÈ ‚Ùø®„U ÷٪˖ ÷∞ •∑¢§≈U∑§ ‚Êœ∑§ ¡ÙªËH 4H Cau.: dekhi rasåla bi¢apa bara såkhå, tehi para caRheu madanu mana måkhå. sumana cåpa nija sara sa≈dhåne, ati risa tåki ‹ravana lagi tåne.1. chåRe bi¶ama bisikha ura låge, chµu¢i samådhi sa≈bhu taba jåge. bhayau ∂sa mana chobhu bise¶∂, nayana ughåri sakala disi dekh∂.2. saurabha pallava madanu bilokå, bhayau kopu ka≈peu trailokå. taba siva° t∂sara nayana ughårå, citavata kåmu bhayau jari chårå.3. håhåkåra bhayau jaga bhår∂, Œarape sura bhae asura sukhår∂. samujhi kåmasukhu socahiÚ bhog∂, bhae aka≈¢aka sådhaka jog∂.4. Seeing a beautiful bough of a mango tree, the god of love climbed up to it in a mood of frustration. He joined his five arrows to his bow of flowers, and casting an angry look drew the string home to his very ears. He discharged the five sharp arrows, which smote the breast of ›iva. The trance was now broken and ›ambhu awoke. The Lordís mind was much agitated. Opening His eyes He looked all round. When He saw Cupid hiding behind mango leaves, He flew into a rage, which made all the three spheres tremble. ›iva then uncovered His third eye; the moment He looked at the god of love the latter was reduced to ashes. A loud wail went up through the universe. The gods were alarmed, while the domons were gratified. The thought of (loss of) sense-delights made the voluptuary sad; while the striving Yog∂s were relieved of a thorn as it were. (1ó4) ¿¢U0ó ¡ÙªË •∑¢§≈U∑§ ÷∞ ¬Áà ªÁà ‚ÈŸÃ ⁄UÁà ◊ÈL§Á¿Uà ÷߸– ⁄UÙŒÁà ’ŒÁà ’„ÈU ÷Ê°Áà ∑§L§ŸÊ ∑§⁄UÁà ‚¢∑§⁄U ¬®„U ªß¸H •Áà ¬˝◊ ∑§Á⁄U Á’ŸÃË Á’Á’œ Á’Áœ ¡ÙÁ⁄U ∑§⁄U ‚ã◊Èπ ⁄U„UË– ¬˝÷È •Ê‚ÈÃÙ· ∑Χ¬Ê‹ Á‚fl •’‹Ê ÁŸ⁄UÁπ ’Ù‹ ‚„UËH Cha≈. : jog∂ aka≈¢aka bhae pati gati sunata rati muruchita bha∂, rodati badati bahu bhå°ti karunå karati sa≈kara pahiÚ ga∂. ati prema kari binat∂ bibidha bidhi jori kara sanmukha rah∂, prabhu åsuto¶a kæpåla siva abalå nirakhi bole sah∂. The Yog∂s were freed from torment; while Rati (wife of the god of love) fainted as soon as she heard of the fate of her lord. Weeping and wailing and mourning in various ways she approached ›a∆kara; and making loving entreaties in divergent ways she stood before the Lord with clasped hands. Seeing the helpless woman, the benevolent Lord ›iva, who is so easy to placate, prophesied as follows:ó ŒÙ0ó•’ Ã¥ ⁄UÁà Ãfl ŸÊÕ ∑§⁄U „UÙßÁ„U ŸÊ◊È •Ÿ¢ªÈ– Á’ŸÈ ’¬È éÿÊÁ¬Á„U ‚’Á„U ¬ÈÁŸ ‚ÈŸÈ ÁŸ¡ Á◊‹Ÿ ¬˝‚¢ªÈH 87H
- 113. * BÅLA-KÅ°NœA *113 Do.: aba te° rati tava nåtha kara hoihi nåmu ana≈gu, binu bapu byåpihi sabahi puni sunu nija milana prasa≈gu.87. ìHenceforth, O Rati, your husband shall be called by the name of Ana∆ga (bodiless); he shall dominate all even without a body. Now hear how you will meet him again. (87) øı0ó¡’ ¡ŒÈ’¢‚ ∑ΧcŸ •flÃÊ⁄UÊ– „UÙßÁ„U „U⁄UŸ ◊„UÊ ◊Á„U÷Ê⁄UÊH ∑ΧcŸ ßÿ „UÙßÁ„U ¬Áà ÃÙ⁄UÊ– ’øŸÈ •ãÿÕÊ „UÙß Ÿ ◊Ù⁄UÊH 1H ⁄UÁà ªflŸË ‚ÈÁŸ ‚¢∑§⁄U ’ÊŸË– ∑§ÕÊ •¬⁄U •’ ∑§„U©°U ’πÊŸËH Œflã„U ‚◊ÊøÊ⁄U ‚’ ¬Ê∞– ’˝rÊÔÊÁŒ∑§ ’Ò∑È¢§∆U Á‚œÊ∞H 2H ‚’ ‚È⁄U Á’cŸÈ Á’⁄¢UÁø ‚◊ÃÊ– ª∞ ¡„UÊ° Á‚fl ∑Χ¬ÊÁŸ∑§ÃÊH ¬ÎÕ∑§ ¬ÎÕ∑§ ÁÃã„U ∑§ËÁã„U ¬˝‚¢‚Ê– ÷∞ ¬˝‚ÛÊ ø¢º˝ •flâ‚ÊH 3H ’Ù‹ ∑Χ¬Ê®‚œÈ ’η∑§ÃÍ– ∑§„U„ÈU •◊⁄U •Ê∞ ∑§Á„U „UÃÍH ∑§„U Á’Áœ ÃÈê„ U ¬˝÷È •¢Ã⁄U¡Ê◊Ë– ÃŒÁ¬ ÷ªÁà ’‚ Á’Ÿfl©°U SflÊ◊ËH 4H Cau.: jaba jaduba≈sa kæ¶na avatårå, hoihi harana mahå mahibhårå. kæ¶na tanaya hoihi pati torå, bacanu anyathå hoi na morå.1. rati gavan∂ suni sa≈kara bån∂, kathå apara aba kahau° bakhån∂. devanha samåcåra saba påe, brahmådika baiku≈¢ha sidhåe.2. saba sura bi¶nu bira≈ci sametå, gae jahå° siva kæpåniketå. pæthaka pæthaka tinha k∂nhi prasa≈så, bhae prasanna ca≈dra avata≈så.3. bole kæpåsi≈dhu bæ¶aketµu, kahahu amara åe kehi hetµu. kaha bidhi tumha prabhu a≈tarajåm∂, tadapi bhagati basa binavau° svåm∂.4. ìWhen ›r∂ K涃a will descend in the line of Yadu to relieve the earth of its heavy burden, your lord will be born again as His son (Pradyumna); this prediction of Mine can never be untrue.î Hearing the words of ›a∆kara, Rati went away. I now proceed to relate the subsequent part of the story. When Brahmå (the Creator) and the other gods received all the tidings, they repaired to Vaikuƒ¢ha (the abode of God Vi¶ƒu). Thence all the gods, including Vi¶ƒu and Vira¤c∂ (Brahmå), went where the all-merciful ›iva was. They severally extolled and won the pleasure of the Lord whose crest is adorned by the crescent. ›iva, who is an ocean of compassion and has a bull emblazoned on His standard, said, ìTell me, immortals, what has brought you here?î To this Brahmå replied, ìLord, You are the inner controller of all; even then, my master, my devotion to You urges me to make the following submissionó (1ó4) ŒÙ0ó‚∑§‹ ‚È⁄Uã„U ∑§ NUŒÿ° •‚ ‚¢∑§⁄U ¬⁄U◊ ©U¿UÊ„ÈU– ÁŸ¡ ŸÿŸÁã„ UŒπÊ ø„U®„U ŸÊÕ ÃÈê„UÊ⁄U Á’’Ê„ÈUH 88H Do.: sakala suranha ke hædaya° asa sa≈kara parama uchåhu, nija nayananhi dekhå cahahiÚ nåtha tumhåra bibåhu.88. ìThe heart of all the immortals is seized with a dominating impulse. They long to witness Your wedding with their own eyes, my lord. (88) øı0óÿ„U ©Uà‚fl ŒÁπ• ÷Á⁄U ‹ÙøŸ– ‚Ùß ∑§¿ÈU ∑§⁄U„ÈU ◊ŒŸ ◊Œ ◊ÙøŸH ∑§Ê◊È ¡ÊÁ⁄U ⁄UÁà ∑§„È°U ’L§ ŒËã„UÊ– ∑Χ¬Ê®‚œÈ ÿ„U •Áà ÷‹ ∑§Ëã„UÊH 1H
- 114. 114 * ›R∫RÅMACARITAMÅNASA * ‚Ê‚Áà ∑§Á⁄U ¬ÈÁŸ ∑§⁄U®„U ¬‚Ê™§– ŸÊÕ ¬˝÷Èã„U ∑§⁄U ‚„U¡ ‚È÷Ê™§H ¬Ê⁄U’ÃË¥ Ã¬È ∑§Ëã„U •¬Ê⁄UÊ– ∑§⁄U„ÈU ÃÊ‚È •’ •¢ªË∑§Ê⁄UÊH 2H ‚ÈÁŸ Á’Áœ Á’Ÿÿ ‚◊ÈÁ¤Ê ¬˝÷È ’ÊŸË– ∞‚ß „UÙ©U ∑§„UÊ ‚ÈπÈ ◊ÊŸËH Ã’ Œflã„U ŒÈ¢ŒÈ÷Ë¥ ’¡ÊßZ– ’⁄UÁ· ‚È◊Ÿ ¡ÿ ¡ÿ ‚È⁄U ‚ÊßZH 3H •fl‚L§ ¡ÊÁŸ ‚#Á⁄UÁ· •Ê∞– ÃÈ⁄Uî„U Á’Áœ ÁªÁ⁄U÷flŸ ¬∆UÊ∞H ¬˝Õ◊ ª∞ ¡„°U ⁄U„UË¥ ÷flÊŸË– ’Ù‹ ◊œÈ⁄U ’øŸ ¿U‹ ‚ÊŸËH 4H Cau.: yaha utsava dekhia bhari locana, soikachukarahumadanamadamocana. kåmu jåri rati kahu° baru d∂nhå, kæpåsi≈dhu yaha ati bhala k∂nhå.1. såsati kari puni karahiÚ pasåµu, nåtha prabhunha kara sahaja subhåµu. pårabat∂° tapu k∂nha apårå, karahu tåsu aba a≈g∂kårå.2. suni bidhi binaya samujhi prabhu bån∂, aisei hou kahå sukhu mån∂. taba devanha du≈dubh∂° bajå∂°, bara¶i sumana jaya jaya sura så∂°.3. avasaru jåni saptari¶i åe, turatahiÚ bidhi giribhavana pa¢håe. prathama gae jaha° rah∂° bhavån∂, bole madhura bacana chala sån∂.4. ìO humbler of the pride of Love! Devise some means whereby we may be enabled to feast our eyes on this glad event. Having burnt the god of love You have done well in granting a boon to Rati, O ocean of compassion. Having meted out punishment, good masters shower their grace as a matter of course: such is their natural habit. Pårvat∂ has practised penance the magnitude of which cannot be estimated; kindly accept her now.î Hearing the entreaty of Brahmå and remembering the words of the Lord (›r∂ Råma), ›iva gladly said, ìAmen!î The gods thereupon sounded their kettledrums; and raining down flowers they exclaimed, ìVictory, victory to the Lord of celestials!î Considering it to be an opportune moment, the seven seers arrived on the scene. Brahmå immediately sent them to the abode of Himavån. They approached Bhavån∂ in the first instance and addressed the following sweet yet deceptive words to her:ó (1ó4) ŒÙ0ó∑§„UÊ „U◊Ê⁄U Ÿ ‚ÈŸ„ÈU Ã’ ŸÊ⁄UŒ ∑¥§ ©U¬Œ‚– •’ ÷Ê ¤ÊÍ∆U ÃÈê„UÊ⁄U ¬Ÿ ¡Ê⁄U©U ∑§Ê◊È ◊„U‚H 89H Do.: kahå hamåra na sunehu taba nårada ke° upadesa, aba bhå jhµu¢ha tumhåra pana jåreu kåmu mahesa.89. ìRelying on the advice of Nårada you would not heed our remonstrances then. Your vow has failed now; for the great Lord ›iva has burnt the god of love!î (89) [PAUSE 3 FOR A THIRTY-DAY RECITATION] øı0ó‚ÈÁŸ ’Ù‹Ë¥ ◊È‚È∑§Êß ÷flÊŸË– ©UÁøà ∑§„U„ÈU ◊ÈÁŸ’⁄U Á’ÇÿÊŸËH ÃÈê„U⁄¥U ¡ÊŸ ∑§Ê◊È •’ ¡Ê⁄UÊ– •’ ‹Áª ‚¢÷È ⁄U„U ‚Á’∑§Ê⁄UÊH 1H „U◊⁄¥U ¡ÊŸ ‚ŒÊ Á‚fl ¡ÙªË– •¡ •Ÿfll •∑§Ê◊ •÷ÙªËH ¡ı¥ ◊Ò¥ Á‚fl ‚ÿ •‚ ¡ÊŸË– ¬˝ËÁà ‚◊à ∑§◊¸ ◊Ÿ ’ÊŸËH 2H Ãı „U◊Ê⁄U ¬Ÿ ‚ÈŸ„ÈU ◊ÈŸË‚Ê– ∑§Á⁄U„U®„U ‚àÿ ∑Χ¬ÊÁŸÁœ ߸‚ÊH ÃÈê„U ¡Ù ∑§„UÊ „U⁄U ¡Ê⁄U©U ◊Ê⁄UÊ– ‚Ùß •Áà ’«∏U •Á’’∑ȧ ÃÈê„UÊ⁄UÊH 3H ÃÊà •Ÿ‹ ∑§⁄U ‚„U¡ ‚È÷Ê™§– Á„U◊ ÃÁ„U ÁŸ∑§≈U ¡Êß Ÿ®„U ∑§Ê™§H ª∞° ‚◊ˬ ‚Ù •flÁ‚ Ÿ‚Ê߸– •Á‚ ◊ã◊Õ ◊„U‚ ∑§Ë ŸÊ߸H 4H
- 115. * BÅLA-KÅ°NœA *115 Cau.: suni bol∂° musukåi bhavån∂, ucita kahehu munibara bigyån∂. tumhare° jåna kåmu aba jårå, aba lagi sa≈bhu rahe sabikårå.1. hamare° jåna sadå siva jog∂, aja anavadya akåma abhog∂. jau° maiÚ siva seye asa jån∂, pr∂ti sameta karma mana bån∂.2. tau hamåra pana sunahu mun∂så, karihahiÚ satya kæpånidhi ∂så. tumha jo kahå hara jåreu mårå, soi ati baRa abibeku tumhårå.3. tåta anala kara sahaja subhåµu, hima tehi nika¢a jåi nahiÚ kåµu. gae° sam∂pa so avasi naså∂, asi manmatha mahesa k∂ nå∂.4. Hearing this, Bhavån∂ smiled and said, ìO great and illumined sages, you have spoken aright. According to your belief it is only now that ›ambhu has burnt the god of love and that till now He was smitten with love. To my mind, however, ›iva is eternally in rapport with the Infinite, unbegotten, irreproachable, passionless and given to sensual in . Knowing Him as such, if I have served Him lovingly in thought, word and deed, then hear, O great sages: the gracious Lord will accomplish my vow. Your statement that Hara has burnt the god of love betrays woeful lack of thought in you. my dear Fire, possesses this inherent property that frost can never approach it: in case it does it must inevitably perish. Similar is the case with the god of love and the great Lord ›iva. (1ó4) ŒÙ0óÁ„Uÿ° „U⁄U· ◊ÈÁŸ ’øŸ ‚ÈÁŸ ŒÁπ ¬˝ËÁà Á’SflÊ‚– ø‹ ÷flÊÁŸÁ„U ŸÊß Á‚⁄U ª∞ Á„U◊Êø‹ ¬Ê‚H 90H Do.: hiya° hara¶e muni bacana suni dekhi pr∂ti bisvåsa, cale bhavånihi nåi sira gae himåcala påsa.90. Hearing the words of Bhavån∂ and perceiving her devotion and faith, the sages were gladdened at heart. Bowing their head to Her, they went to Himavån. (90) øı0ó‚’È ¬˝‚¢ªÈ ÁªÁ⁄U¬ÁÃÁ„U ‚ÈŸÊflÊ– ◊ŒŸ Œ„UŸ ‚ÈÁŸ •Áà ŒÈπÈ ¬ÊflÊH ’„ÈUÁ⁄U ∑§„U©U ⁄UÁà ∑§⁄U ’⁄UŒÊŸÊ– ‚ÈÁŸ Á„U◊fl¢Ã ’„ÈUà ‚ÈπÈ ◊ÊŸÊH 1H NUŒÿ° Á’øÊÁ⁄U ‚¢÷È ¬˝÷ÈÃÊ߸– ‚ÊŒ⁄U ◊ÈÁŸ’⁄U Á‹∞ ’Ù‹Ê߸H ‚ÈÁŒŸÈ ‚ÈŸπÃÈ ‚ÈÉÊ⁄UË ‚ÙøÊ߸– ’Áª ’ŒÁ’Áœ ‹ªŸ œ⁄UÊ߸H 2H ¬òÊË ‚#Á⁄UÁ·ã„U ‚Ùß ŒËã„UË– ªÁ„U ¬Œ Á’Ÿÿ Á„U◊Êø‹ ∑§Ëã„UËH ¡Êß Á’ÁœÁ„U ÁÃã„ ŒËÁã„U ‚ÙU ¬ÊÃË– ’Êøà ¬˝ËÁà Ÿ NUŒÿ° ‚◊ÊÃËH 3H ‹ªŸ ’ÊÁø •¡ ‚’Á„U ‚ÈŸÊ߸– „U⁄U· ◊ÈÁŸ ‚’ ‚È⁄U ‚◊ÈŒÊ߸H ‚È◊Ÿ ’ÎÁCÔU Ÿ÷ ’Ê¡Ÿ ’Ê¡– ◊¢ª‹ ∑§‹‚ Œ‚„È°U ÁŒÁ‚ ‚Ê¡H 4H Cau.: sabu prasa≈gu giripatihi sunåvå, madana dahana suni ati dukhu påvå. bahuri kaheu rati kara baradånå, suni himava≈ta bahuta sukhu månå.1. hædaya° bicåri sa≈bhu prabhutå∂, sådara munibara lie bolå∂. sudinu sunakhatu sughar∂ socå∂, begi bedabidhi lagana dharå∂.2. patr∂ saptari¶inha soi d∂nh∂, gahi pada binaya h∂måcala k∂nh∂. jåi bidhihi tinha d∂nhi so påt∂, båcata pr∂ti na hædaya° samåt∂.3. lagana båci aja sabahi sunå∂, hara¶e muni saba sura samudå∂. sumana b涢i nabha båjana båje, ma≈gala kalasa dasahu° disi såje.4.
- 116. 116 * ›R∫RÅMACARITAMÅNASA * They related the whole episode to him and he was much grieved to hear how ›iva had burnt Love. The sages then told him of the boon granted to Rati and Himavån was much relieved to learn this. Recalling to his mind the glory of ›ambhu Himåcala respectfully summoned great sages. He had an auspicious date, asterism and hour ascertained and without delay got the exact time of wedding fixed and noted down according to the Vedic precepts. Himåcala handed over the note recording the exact time of wedding to the seven seers, and clasping their feet made entreaties to them. Calling on Brahmå they delivered the note to him; and as he went through it his heart overflowed with joy. Brahmå read the note aloud to all; the sages as well as the whole concourse of gods was delighted to hear it. Flowers were showered from the air, music flowed from various instruments and auspicious jars were placed in all directions. (1ó4) ŒÙ0ó‹ª ‚°flÊ⁄UŸ ‚∑§‹ ‚È⁄U ’Ê„UŸ Á’Á’œ Á’◊ÊŸ– „UÙ®„U ‚ªÈŸ ◊¢ª‹ ‚È÷Œ ∑§⁄U®„U •¬¿U⁄UÊ ªÊŸH 91H Do.: lage sa°vårana sakala sura båhana bibidha bimåna, hohiÚ saguna ma≈gala subhada karahiÚ apacharå gåna.91. All the gods began to adorn their vehicles and aerial cars of various kinds; happy and auspicious omens were visible and celestial damsels sang for joy. (91) øı0óÁ‚flÁ„U ‚¢÷È ªŸ ∑§⁄U®„U ®‚ªÊ⁄UÊ– ¡≈UÊ ◊È∑ȧ≈U •Á„U ◊ıL§ ‚°flÊ⁄UÊH ∑È¢§«U‹ ∑¢§∑§Ÿ ¬Á„U⁄U éÿÊ‹Ê– ß Á’÷ÍÁà ¬≈U ∑§„UÁ⁄U ¿UÊ‹ÊH 1H ‚Á‚ ‹‹Ê≈U ‚È¢Œ⁄U Á‚⁄U ª¢ªÊ– ŸÿŸU ÃËÁŸ ©U¬’Ëà ÷È¡¢ªÊH ª⁄U‹ ∑§¢∆ ©U⁄U Ÿ⁄U Á‚⁄U ◊Ê‹Ê– •Á‚fl ’· Á‚flœÊ◊ ∑Χ¬Ê‹ÊH 2H ∑§⁄U ÁòÊ‚Í‹ •L§ «U◊L§ Á’⁄UÊ¡Ê– ø‹ ’‚„°U øÁ…∏U ’Ê¡®„U ’Ê¡ÊH ŒÁπ Á‚flÁ„U ‚È⁄UÁòÊÿ ◊È‚È∑§Ê„UË¥– ’⁄U ‹Êÿ∑§ ŒÈ‹Á„UÁŸ ¡ª ŸÊ„UË¥H 3H Á’cŸÈ Á’⁄¢UÁø •ÊÁŒ ‚È⁄U’˝ÊÃÊ– øÁ…∏U øÁ…∏U ’Ê„UŸ ø‹ ’⁄UÊÃÊH ‚È⁄U ‚◊Ê¡ ‚’ ÷Ê°Áà •ŸÍ¬Ê– Ÿ®„U ’⁄UÊà ŒÍ‹„U •ŸÈM§¬ÊH 4H Cau.: sivahi sa≈bhu gana karahiÚ siÚgårå, ja¢å muku¢a ahi mauru sa°vårå. ku≈Œala ka≈kana pahire byålå, tana bibhµuti pa¢a kehari chålå.1. sasi lalå¢a su≈dara sira ga≈gå, nayana t∂ni upab∂ta bhuja≈gå. garala ka≈¢ha ura nara sira målå, asiva be¶a sivadhåma kæpålå.2. kara trisµula aru damaru biråjå, cale basaha° caRhi båjahiÚ båjå. dekhi sivahi suratriya musukåh∂°, bara låyaka dulahini jaga nåh∂°.3. bi¶nu bira≈ci ådi surabråtå, caRhi caRhi båhana cale baråtå. sura samåja saba bhå° ti anµupå, nahiÚ baråta dµulaha anurµupå.4. The attendants of ›ambhu began to adorn their lord. His matted locks were formed into a crown and decked with a crest of serpents. He had serpents for His ear-rings and bracelets, smeared His person with ashes and wrapped a lionís skin round His loins. He bore the crescent on His charming aest and the river Ga∆gå on the crown of His head and had three eyes and a serpent for the sacred thread. His throat was black with the poison swallowed by him at the beginning of creation and had a wreath of human skulls about His neck. Thus clad in a ghastly attire, He was nonetheless an embodiment of
- 117. * BÅLA-KÅ°NœA *117 blessings and merciful to the core. A trident and a œamarµu (a shall drum shaped like an hour-glass) adorned His hands. ›iva rode on a bull while musical instruments played. Female divinities smiled to see Him. ìThe world has no bride worthy of the bridegroom,î They said to one another. Vi¶ƒu, Brahmå and hosts of other gods joined the bridegroomís procession and rode on their respective vehicles. The gathering of the immortals was incomparable in every respect; the procession, however, was hardly worthy of the bridegroom. (1ó4) ŒÙ0óÁ’cŸÈ ∑§„UÊ •‚ Á’„UÁ‚ Ã’ ’ÙÁ‹ ‚∑§‹ ÁŒÁ‚⁄UÊ¡– Á’‹ª Á’‹ª „UÙß ø‹„ÈU ‚’ ÁŸ¡ ÁŸ¡ ‚Á„Uà ‚◊Ê¡H 92H Do.: bi¶nu kahå asa bihasi taba boli sakala disiråja, bilaga bilaga hoi calahu saba nija nija sahita samåja.92. God Vi¶ƒu then called all the guardians of the different quarters and smilingly said, ìEveryone of you should march separately, each with his own retinue. (92) øı0ó’⁄U •ŸÈ„UÊÁ⁄U ’⁄UÊà Ÿ ÷Ê߸– „°U‚Ë ∑§⁄ÒU„U„ÈU ¬⁄U ¬È⁄U ¡Ê߸H Á’cŸÈ ’øŸ ‚ÈÁŸ ‚È⁄U ◊È‚È∑§ÊŸ– ÁŸ¡ ÁŸ¡ ‚Ÿ ‚Á„Uà Á’‹ªÊŸH 1H ◊Ÿ„UË¥ ◊Ÿ ◊„U‚È ◊È‚È∑§Ê„UË¥– „UÁ⁄U ∑§ ®’Çÿ ’øŸ Ÿ®„U ¡Ê„UË¥H •Áà Á¬˝ÿ ’øŸ ‚ÈŸÃ Á¬˝ÿ ∑§⁄U– ÷΢ÁªÁ„U ¬˝Á⁄U ‚∑§‹ ªŸ ≈U⁄UH 2H Á‚fl •ŸÈ‚Ê‚Ÿ ‚ÈÁŸ ‚’ •Ê∞– ¬˝÷È ¬Œ ¡‹¡ ‚Ë‚ ÁÃã„U ŸÊ∞H ŸÊŸÊ ’Ê„UŸ ŸÊŸÊ ’·Ê– Á’„U‚ Á‚fl ‚◊Ê¡ ÁŸ¡ ŒπÊH 3H ∑§Ù©U ◊Èπ„UËŸ Á’¬È‹ ◊Èπ ∑§Ê„ÍU– Á’ŸÈ ¬Œ ∑§⁄U ∑§Ù©U ’„ÈU ¬Œ ’Ê„ÍUH Á’¬È‹ ŸÿŸ ∑§Ù©U ŸÿŸ Á’„UËŸÊ– Á⁄UCÔU¬ÈCÔU ∑§Ù©U •Áà ßπËŸÊH 4H Cau.: bara anuhåri baråta na bhå∂, ha°s∂ karaihahu para pura jå∂. bi¶nu bacana suni sura musukåne, nija nija sena sahita bilagåne.1. manah∂° mana mahesu musukåh∂°, hari ke bi≈gya bacana nahiÚ jåh∂°. ati priya bacana sunata priya kere, bhæ≈gihi preri sakala gana ¢ere.2. siva anusåsana suni saba åe, prabhu pada jalaja s∂sa tinha nåe. nånå båhana nånå be¶å, bihase siva samåja nija dekhå.3. kou mukhah∂na bipula mukha kåhµu, binu pada kara kou bahu pada båhµu. bipula nayana kou nayana bih∂nå, ri¶¢apu¶¢a kou ati tanakh∂nå.4. ìThe procession, brothers, is no way worthy of the bridegroom; you will make yourself a butt of ridicule in a strange city!î Hearing the words of Vi¶ƒu, the gods smiled and parted, each with his own group. The great Lord ›iva laughed in His sleeves and noticed that ›r∂ Hariís humour never failed. As soon as He heard these most pleasing remarks of His beloved friend, He sent Bhæ∆g∂ to call all His attendants. And they all came when they heard ›ivaís command and bowed their head at the lotus feet of their lord. ›iva laughed to see His host in their motley attire riding every kind of vehicle. Some were headless, while others were hydra-headed monsters; some were without hands and feet, while others had numerous hands and feet. Some had numerous eyes, while others had no eyes at all; some were stout and well-built, while others had very slim bodies. (1ó4)
- 118. 118 * ›R∫RÅMACARITAMÅNASA * ¿U¢0óß πËŸ ∑§Ù©U •Áà ¬ËŸ ¬ÊflŸ ∑§Ù©U •¬ÊflŸ ªÁà œ⁄¥U– ÷Í·Ÿ ∑§⁄UÊ‹ ∑§¬Ê‹ ∑§⁄U ‚’ ‚l ‚ÙÁŸÃ ß ÷⁄¥UH π⁄U SflÊŸ ‚È•⁄U ‚Î∑§Ê‹ ◊Èπ ªŸ ’· •ªÁŸÃ ∑§Ù ªŸÒ– ’„ÈU Á¡Ÿ‚ ¬˝Ã Á¬‚Êø ¡ÙÁª ¡◊ÊUà ’⁄UŸÃ Ÿ®„U ’ŸÒH Cha≈.: tana kh∂na kou ati p∂na påvana kou apåvana gati dhare°, bhµu¶ana karåla kapåla kara saba sadya sonita tana bhare°. khara svåna suara sækåla mukha gana be¶a aganita ko ganai, bahu jinasa preta pisåca jogi jamåta baranata nahiÚ banai. Some had lean and thin bodies, while others were very stout; some were tidy, while others had dirty habits. They had frightful ornaments, carried skulls in their hands and were all smeared with fresh blood. They bore heads of donkeys, dogs, swine and jackals and the varieties of their appearan as could not be counted. The troops of spirits, goblins and fairies of various kinds beggared description. ‚Ù0óŸÊø®„U ªÊfl®„U ªËà ¬⁄U◊ Ã⁄U¢ªË ÷Íà ‚’– Œπà •Áà Á’¬⁄UËà ’Ù‹®„U ’øŸ Á’ÁøòÊ Á’ÁœH 93H So.: nåcahiÚ gåvahiÚ g∂ta parama tara≈g∂ bhµuta saba, dekhata ati bipar∂ta bolahiÚ bacana bicitra bidhi.93. The ghosts danced and sang; they were all extremely fantastic. They looked most absurd and spoke words in a peculiar style. (93) øı0ó¡‚ ŒÍ‹„È ÃÁ‚ ’ŸË ’⁄UÊÃÊ– ∑§ıÃÈ∑§ Á’Á’œ „UÙ®„U ◊ª ¡ÊÃÊH ß„UÊ° Á„U◊Êø‹ ⁄Uø©U Á’ÃÊŸÊ– •Áà Á’ÁøòÊ Ÿ®„U ¡Êß ’πÊŸÊH 1H ‚Ò‹ ‚∑§‹ ¡„°U ‹Áª ¡ª ◊Ê„UË¢– ‹ÉÊÈ Á’‚Ê‹ Ÿ®„U ’⁄UÁŸ Á‚⁄UÊ„UË¥H ’Ÿ ‚ʪ⁄U ‚’ ŸŒË¥ ËÊflÊ– Á„U◊ÁªÁ⁄U ‚’ ∑§„È°U Ÿflà ¬∆UÊflÊH 2H ∑§Ê◊M§¬ ‚È¢Œ⁄U ß œÊ⁄UË– ‚Á„Uà ‚◊Ê¡ ‚Á„Uà ’⁄U ŸÊ⁄UËH ª∞ ‚∑§‹ ÃÈÁ„UŸÊø‹ ª„UÊ– ªÊfl®„U ◊¢ª‹ ‚Á„Uà ‚Ÿ„ÊH 3H ¬˝Õ◊®„U ÁªÁ⁄U ’„ÈU ªÎ„U ‚°fl⁄UÊ∞– ¡ÕÊ¡ÙªÈ Ã„°U Ä°U ‚’ ¿UÊ∞H ¬È⁄U ‚Ù÷Ê •fl‹ÙÁ∑§ ‚È„UÊ߸– ‹Êªß ‹ÉÊÈ Á’⁄¢UÁø ÁŸ¬ÈŸÊ߸H 4H Cau. : jasa dµulahu tasi ban∂ baråtå, kautuka bibidha hohiÚ maga jåtå. ihå° himåcala raceu bitånå, ati bicitra nahiÚ jåi bakhånå.1. saila sakala jaha° lagi jaga måh∂°, laghu bisåla nahiÚ barani siråh∂°. bana sågara saba nad∂° talåvå, himagiri saba kahu° nevata pa¢håvå.2. kåmarµupa su≈dara tana dhår∂, sahita samåja sahita bara når∂. gae sakala tuhinåcala gehå, gåvahiÚ ma≈gala sahita sanehå.3. prathamahiÚ giri bahu gæha sa°varåe, jathåjogu taha° taha° saba chåe. pura sobhå avaloki suhå∂, lågai laghu bira≈ci nipunå∂.4. The procession was now quite worthy of the bridegroom; the processionists indulged in gaieties of various kinds as they went along. On the other side Himåcala
- 119. * BÅLA-KÅ°NœA *119 erected a most wonderful pavilion which beggared description. As many mountains as existed in the world, small or big, more than man can count, and the whole host of woods, seas, rivers and ponds* were all invited by Himåcala. Capable of taking any form they liked, they assumed handsome figures and repaired to the house of Himålaya alongwith their retinues and fair consorts. They all sang festive songs out of affection. The mountain-king had already caused a number of houses to be tastefully decorated; all the guests were lodged therein, each occupying a house befitting oneís status. The splendour of the city was so captivating that after a glance at it the creative skill of Brahmå himself looked very insinificant. (1ó4) ¿¢U0ó‹ÉÊÈ ‹Êª Á’Áœ ∑§Ë ÁŸ¬ÈŸÃÊ •fl‹ÙÁ∑§ ¬È⁄U ‚Ù÷Ê ‚„UË– ’Ÿ ’ʪ ∑ͧ¬ ë∏Uʪ ‚Á⁄UÃÊ ‚È÷ª ‚’ ‚∑§ ∑§Ù ∑§„UËH ◊¢ª‹ Á’¬È‹ ÃÙ⁄UŸ ¬ÃÊ∑§Ê ∑§ÃÈ ªÎ„U ªÎ„U ‚Ù„U„UË¥– ’ÁŸÃÊ ¬ÈL§· ‚È¢Œ⁄U øÃÈ⁄U ¿UÁ’ ŒÁπ ◊ÈÁŸ ◊Ÿ ◊Ù„U„UË¥H Cha≈.:laghu låga bidhi k∂ nipunatå avaloki pura sobhå sah∂, bana båga kµupa taRåga saritå subhaga saba saka ko kah∂. ma≈gala bipula torana patåkå ketu gæha gæha sohah∂°, banitå puru¶a su≈dara catura chabi dekhi muni mana mohah∂°. A glance at the beautiful city made the creative art of Brahmå himself pale into insignificance. Groves and gardens, wells and ponds and rivers, all looked charming beyond words. Every house was decorated with a number of triumphal arches, flags and buntings. Men and women of the city were so lovely and ingenious that they enraptured the hearts even of sages. ŒÙ0󡪌¢’Ê ¡„°U •flÃ⁄UË ‚Ù ¬ÈL§ ’⁄UÁŸ Á∑§ ¡Êß– Á⁄UÁh Á‚Áh ‚¢¬ÁûÊ ‚Èπ ÁŸÃ ŸÍß •Áœ∑§ÊßH 94H Do.: jagada≈bå jaha° avatar∂ so puru barani ki jåi, riddhi siddhi sa≈patti sukha nita nµutana adhikåi.94. The city in which the Mother of the universe had bodied Herself forth baffled all description. Prosperity and success, wealth and happiness were always on the increase there and presented a new aspect. (94) øı0óŸª⁄U ÁŸ∑§≈U ’⁄UÊà ‚ÈÁŸ •Ê߸– ¬È⁄U π⁄U÷L§ ‚Ù÷Ê •Áœ∑§Ê߸H ∑§Á⁄U ’ŸÊfl ‚Á¡ ’Ê„UŸ ŸÊŸÊ– ø‹ ‹Ÿ ‚ÊŒ⁄U •ªflÊŸÊH 1H Á„ÿ° „U⁄U· ‚È⁄U ‚Ÿ ÁŸ„UÊ⁄UË– „UÁ⁄UÁ„U ŒÁπ •Áà ÷∞ ‚ÈπÊ⁄UËH Á‚fl ‚◊Ê¡ ¡’ ŒπŸ ‹Êª– Á’«UÁ⁄U ø‹ ’Ê„UŸ ‚’ ÷ʪH 2H œÁ⁄U œË⁄U¡È Ä°U ⁄U„U ‚ÿÊŸ– ’Ê‹∑§ ‚’ ‹Ò ¡Ëfl ¬⁄UÊŸH ª∞° ÷flŸ ¬Í¿U®„U Á¬ÃÈ ◊ÊÃÊ– ∑§„U®„U ’øŸ ÷ÿ ∑¢§Á¬Ã ªÊÃÊH 3H * According to the Hindu scriptures every natural object is believed to be presided over by a spirit; it is these spirits that are referred to here.
- 120. 120 * ›R∫RÅMACARITAMÅNASA * ∑§Á„U• ∑§Ê„U ∑§Á„U ¡Êß Ÿ ’ÊÃÊ– ¡◊ ∑§⁄U œÊ⁄U Á∑§œı¥ ’Á⁄U•ÊÃÊH ’L§ ’ı⁄UÊ„U ’‚„°U •‚flÊ⁄UÊ– éÿÊ‹ ∑§¬Ê‹ Á’÷Í·Ÿ ¿UÊ⁄UÊH 4H Cau.: nagara nika¢a baråta suni å∂, pura kharabharu sobhå adhikå∂. kari banåva saji båhana nånå, cale lena sådara agavånå.1. hiya° hara¶e sura sena nihår∂, harihi dekhi ati bhae sukhår∂. siva samåja jaba dekhana låge, biŒari cale båhana saba bhåge.2. dhari dh∂raju taha° rahe sayåne, bålaka saba lai j∂va paråne. gae° bhavana pµuchahiÚ pitu måtå, kahahiÚ bacana bhaya ka≈pita gåtå.3. kahia kåha kahi jåi na båtå, jama kara dhåra kidhau° bariåtå. baru bauråha basaha° asavårå, byåla kapåla bibhµu¶ana chårå.4. When it was heard that the bridegroomís procession was close at hand, there was commotion in the city, which added to its charm. Adorning themselves and decorating their vehicles of various kinds, a party proceeded in advance to receive the procession with due honour. They were gladdened at heart to see the gathering of the immortals. And they were all the more happy to behold ›r∂ Hari (Vi¶ƒu). But when they started looking at ›ivaís retinue, every animal they rode started back and fled in panic. The adults recovered themselves and remained where they were, while every child that came ran for its life. On their reaching home when their parents questioned them, they spoke as follows, their limbs still shaking with fear, ìWhat shall we say? The sight was such as could not be described. We wonder whether it was a bridegroomís procession or the army of Death. The bridegroom is a maniac, riding on a bull; serpents, skulls and ashes are his ornaments.î (1ó4) ¿¢U0óß ¿UÊ⁄U éÿÊ‹ ∑§¬Ê‹ ÷Í·Ÿ ŸªŸ ¡Á≈U‹ ÷ÿ¢∑§⁄UÊ– ‚°ª ÷Íà ¬˝Ã Á¬‚Êø ¡ÙÁªÁŸ Á’∑§≈U ◊Èπ ⁄U¡ŸËø⁄UÊH ¡Ù Á¡•Ã ⁄UÁ„UÁ„U ’⁄UÊà Œπà ¬Èãÿ ’«∏U ÃÁ„U ∑§⁄U ‚„UË– ŒÁπÁ„U ‚Ù ©U◊Ê Á’’Ê„ÈU ÉÊ⁄U ÉÊ⁄U ’Êà •Á‚ ‹Á⁄U∑§ã„U ∑§„UËH Cha≈.: tana chåra byåla kapåla bhµu¶ana nagana ja¢ila bhaya≈karå, sa°ga bhµuta preta pisåca jogini bika¢a mukha rajan∂carå. jo jiata rahihi baråta dekhata punya baRa tehi kara sah∂, dekhihi so umå bibåhu ghara ghara båta asi larikanha kah∂. ìHis body is smeared with ashes and adorned with serpents and skulls. He is naked, has matted hair on his head and is dreadful to look at. He is accompanied by ghosts and evil spirits, goblins and fairies and demons with a frightful countenance. He who survives on seeing the marriage procession is a man of great luck indeed and he alone will witness the wedding of Umå.î These were the words uttered by the children from house to house. ŒÙ0ó‚◊ÈÁ¤Ê ◊„U‚ ‚◊Ê¡ ‚’ ¡ŸÁŸ ¡Ÿ∑§ ◊È‚È∑§Ê®„U– ’Ê‹ ’ȤÊÊ∞ Á’Á’œ Á’Áœ ÁŸ«U⁄U „UÙ„ÈU «UL§ ŸÊ®„UH 95H
- 121. * BÅLA-KÅ°NœA *121 Do.: samujhi mahesa samåja saba janani janaka musukåhiÚ, båla bujhåe bibidha bidhi niŒara hohu daru nåhiÚ.95. The parents smiled; for they knew that the children were talking of ›ivaís retinue. They reassured the children in many ways and said, ìBe not afraid, there is no cause for fear.î (95) øı0ó‹Ò •ªflÊŸ ’⁄UÊÃÁ„U •Ê∞– ÁŒ∞ ‚’Á„U ¡ŸflÊ‚ ‚È„UÊ∞H ◊ÒŸÊ° ‚È÷ •Ê⁄UÃË ‚°flÊ⁄UË– ‚¢ª ‚È◊¢ª‹ ªÊfl®„U ŸÊ⁄UËH 1H ∑¢§øŸ ÕÊ⁄U ‚Ù„U ’⁄U ¬ÊŸË– ¬Á⁄U¿UŸ ø‹Ë „U⁄UÁ„U „U⁄U·ÊŸËH Á’∑§≈U ’· L§º˝Á„U ¡’ ŒπÊ– •’‹ã„U ©U⁄U ÷ÿ ÷ÿ©U Á’‚·ÊH 2H ÷ÊÁª ÷flŸ ¬Ò∆UË¥ •Áà òÊÊ‚Ê– ª∞ ◊„U‚È ¡„UÊ° ¡ŸflÊ‚ÊH ◊ÒŸÊ NUŒÿ° ÷ÿ©U ŒÈπÈ ÷Ê⁄UË– ‹Ëã„Ë ’ÙÁ‹ Áª⁄UË‚∑ȧ◊Ê⁄UËH 3H •Áœ∑§ ‚Ÿ„°U ªÙŒ ’Ò∆UÊ⁄UË– SÿÊ◊ ‚⁄UÙ¡ ŸÿŸ ÷⁄U ’Ê⁄UËH ¡®„U Á’Áœ ÃÈê„UÁ„U M§¬È •‚ ŒËã„UÊ– î„U ¡«∏U ’L§ ’Ê©U⁄U ∑§‚ ∑§Ëã„UÊH 4H Cau.: lai agavåna baråtahi åe, die sabahi janavåsa suhåe. mainå° subha årat∂ sa°vår∂, sa≈ga suma≈gala gåvahiÚ når∂.1. ka≈cana thåra soha bara pån∂, parichana cal∂ harahi hara¶ån∂. bika¢a be¶a rudrahi jaba dekhå, abalanha ura bhaya bhayau bise¶å.2. bhågi bhavana pai¢h∂° ati tråså, gae mahesu jahå° janavåså. mainå hædaya° bhayau dukhu bhår∂, l∂nh∂ boli gir∂sakumår∂.3. adhika saneha° goda bai¢hår∂, syåma saroja nayana bhare bår∂. jehiÚ bidhi tumhahi rµupu asa d∂nhå, tehiÚ jaRa baru båura kasa k∂nhå.4. The party which had gone ahead to receive the marriage procession returned with the procession and assigned beautiful lodgings to all the guests. Mainå (Pårvat∂ís mother) kindled auspicious lights for waving round the bridegroom and the women accompanying her sang melodious songs of rejoicing. A salver of gold adorned Menåís fair hands and she proceeded to welcome Lord Hara with great delight. The women were seized with excessive fear when they saw Rudra (›iva) in frightful accoutrements. They fled in great panic and entered the house; while the great Lord ›iva repaired to the lodgings of the bridegroomís party. Mainå was sore distressed at heart and sent for Pårvat∂. With great affection she seated her in her lap; and tears rushed to her eyes; which resembled a pair of blue lotuses. ìHow the Creator, who has made you so beautiful, has became so stupid to create such a raving madman for your bridegroom!î (1ó4) ¿¢U0ó∑§‚ ∑§Ëã„U ’L§ ’ı⁄UÊ„U Á’Áœ ¡®„U ÃÈê„UÁ„U ‚È¢Œ⁄UÃÊ Œß¸– ¡Ù »§‹È øÁ„U• ‚È⁄UÃL§®„U ‚Ù ’⁄U’‚ ’’Í⁄U®„U ‹Êªß¸H ÃÈê„U ‚Á„Uà ÁªÁ⁄U Ã¥ Áª⁄Uı¥ ¬Êfl∑§ ¡⁄Uı¥ ¡‹ÁŸÁœ ◊„È°U ¬⁄Uı¥– ÉÊL§ ¡Ê©U •¬¡‚È „UÙ©U ¡ª ¡Ëflà Á’’Ê„ÈU Ÿ „Uı¥ ∑§⁄Uı¥H Cha≈.:kasa k∂nha baru bauråha bidhi jehiÚ tumhahi su≈daratå da∂, jo phalu cahia surataruhiÚ so barabasa babµurahiÚ låga∂.
- 122. 122 * ›R∫RÅMACARITAMÅNASA * tumha sahita giri te° girau° påvaka jarau° jalanidhi mahu° parau° , gharu jåu apajasu hou jaga j∂vata bibåhu na hau° karau° . ìHow strange that the Creator, who has made you so lovely, should have given you a crazy fellow for a bridegroom ! A fruit which should have adorned the wish-yielding tree is helplessly appearing on a thorny Babµula. Taking you in my arms I would sooner fall from a mountain-top, cast myself into the flames or drown myself into the sea. Let my home be ruined and let me earn a bad reputation throughout the world; but in no case would I marry you with this maniac so long as there is life in me.î ŒÙ0ó÷ßZ Á’∑§‹ •’‹Ê ‚∑§‹ ŒÈÁπà ŒÁπ ÁªÁ⁄UŸÊÁ⁄U– ∑§Á⁄U Á’‹Ê¬È ⁄UÙŒÁà ’ŒÁà ‚ÈÃÊ ‚Ÿ„ÈU ‚°÷ÊÁ⁄UH 96H Do.: bha∂° bikala abalå sakala dukhita dekhi girinåri, kari bilåpu rodati badati sutå sanehu sa°bhåri.96. All the ladies assembled there were distressed when they saw the consort of Himåcala sad. Recalling the affection of her daughter she wailed, wept and exclaimed as below:ó (96) øı0óŸÊ⁄UŒ ∑§⁄U ◊Ò¥ ∑§Ê„U Á’ªÊ⁄UÊ– ÷flŸÈ ◊Ù⁄ Á¡ã„U ’‚à ©U¡Ê⁄UÊH •‚ ©U¬Œ‚È ©U◊Á„U Á¡ã„U ŒËã„UÊ– ’ı⁄U ’⁄UÁ„U ‹ÊÁª Ã¬È ∑§Ëã„UÊH 1H ‚Êø„È°U ©Uã„U ∑¥§ ◊Ù„U Ÿ ◊ÊÿÊ– ©UŒÊ‚ËŸ œŸÈ œÊ◊È Ÿ ¡ÊÿÊH ¬⁄U ÉÊ⁄U ÉÊÊ‹∑§ ‹Ê¡ Ÿ ÷Ë⁄UÊ– ’Ê°¤Ê Á∑§ ¡ÊŸ ¬˝‚fl ∑Ò§ ¬Ë⁄UÊH 2H ¡ŸÁŸÁ„U Á’∑§‹ Á’‹ÙÁ∑§ ÷flÊŸË– ’Ù‹Ë ¡Èà Á’’∑§ ◊ÎŒÈ ’ÊŸËH •‚ Á’øÊÁ⁄U ‚ÙøÁ„U ◊Áà ◊ÊÃÊ– ‚Ù Ÿ ≈U⁄Uß ¡Ù ⁄Uøß Á’œÊÃÊH 3H ∑§⁄U◊ Á‹πÊ ¡ı¥ ’Ê©U⁄U ŸÊ„ÍU– Ãı ∑§Ã ŒÙ‚È ‹ªÊß• ∑§Ê„ÍUH ÃÈê„U ‚Ÿ Á◊≈U®„U Á∑§ Á’Áœ ∑§ •¢∑§Ê– ◊ÊÃÈ éÿÕ¸ ¡ÁŸ ‹„ÈU ∑§‹¢∑§ÊH 4H Cau.: nårada kara maiÚ kåha bigårå, bhavanu mora jinha basata ujårå. asa upadesu umahi jinha d∂nhå, baure barahi lågi tapu k∂nhå.1. såcehu° unha ke° moha na måyå, udås∂na dhanu dhåmu na jåyå. para ghara ghålaka låja na bh∂rå, bå°jha ki jåna prasava kai p∂rå.2. jananihi bikala biloki bhavån∂, bol∂ juta bibeka mædu bån∂. asa bicåri socahi mati måtå, so na ¢arai jo racai bidhåtå.3. karama likhå jau° båura nåhµu, tau kata dosu lagåia kåhµu. tumha sana mi¢ahiÚ ki bidhi ke a≈kå, måtu byartha jani lehu kala≈kå.4. ìWhat harm have I done to Nårada that he should have ruined my home and tendered such advice to Umå as made her undergo penance for securing a crazy husband? In good sooth the sage is passionless and without affection; he has no wealth, no dwelling and no wife and is indifferent to all. That is why he destroys othersí homes. He has neither shame nor fear. What does a barren woman know of the pains of childbirth?î Seeing Her mother distressed, Bhavån∂ addressed the following soft yet prudent words to her. ìWhatever is ordained by Providence cannot be altered. Realizing this be not worried, mother. If I am destined to have a crazy husband, why should anyone be blamed for it? Can you alter the decree of Providence? Therefore, take no reproach on you unnecessarily.î (1ó4)
- 123. * BÅLA-KÅ°NœA *123 ¿¢U0ó¡ÁŸ ‹„ÈU ◊ÊÃÈ ∑§‹¢∑ȧ ∑§L§ŸÊ ¬Á⁄U„U⁄U„ÈU •fl‚⁄U Ÿ„UË¥– ŒÈπÈ ‚ÈπÈ ¡Ù Á‹πÊ Á‹‹Ê⁄U „U◊⁄¥U ¡Ê’ ¡„°U ¬Ê©U’ ÄUË¥H ‚ÈÁŸ ©U◊Ê ’øŸ Á’ŸËà ∑§Ù◊‹ ‚∑§‹ •’‹Ê ‚Ùø„UË¥– ’„UÈ ÷Ê°Áà Á’ÁœÁ„U ‹ªÊß ŒÍ·Ÿ ŸÿŸ ’ÊÁ⁄U Á’◊Ùø„UË¥H Cha≈.:jani lehu måtu kala≈ku karunå pariharahu avasara nah∂°, dukhu sukhu jo likhå lilåra hamare° jåba jaha° påuba tah∂°. suni umå bacana bin∂ta komala sakala abalå socah∂°, bahu bhå° ti bidhihi lagåi dµu¶ana nayana båri bimocah∂°. ìTake no reproach on you; cease lamenting; this is no occasion for it. The amount of joy and sorrow that has fallen to my lot I must reap wherever I go.î Hearing the soft and polite words of Umå all the ladies became sad. They blamed the Creator in many ways and tears flowed from their eyes. ŒÙ0óÃÁ„U •fl‚⁄U ŸÊ⁄UŒ ‚Á„Uà •L§ Á⁄UÁ· ‚# ‚◊Ö ‚◊ÊøÊ⁄U ‚ÈÁŸ ÃÈÁ„UŸÁªÁ⁄U ªflŸ ÃÈ⁄Uà ÁŸ∑§ÃH 97H Do.: tehi avasara nårada sahita aru ri¶i sapta sameta, samåcåra suni tuhinagiri gavane turata niketa.97. On hearing the news that very moment Himåcala came to his house alongwith Nårada and the seven seers. (97) øı0óÃ’ ŸÊ⁄UŒ ‚’„UË ‚◊ȤÊÊflÊ– ¬ÍL§’ ∑§Õʬ˝‚¢ªÈ ‚ÈŸÊflÊH ◊ÿŸÊ ‚àÿ ‚ÈŸ„ÈU ◊◊ ’ÊŸË– ¡ªŒ¢’Ê Ãfl ‚ÈÃÊ ÷flÊŸËH 1H •¡Ê •ŸÊÁŒ ‚ÁQ§ •Á’ŸÊÁ‚ÁŸ– ‚ŒÊ ‚¢÷È •⁄Uœ¢ª ÁŸflÊÁ‚ÁŸH ¡ª ‚¢÷fl ¬Ê‹Ÿ ‹ÿ ∑§ÊÁ⁄UÁŸ– ÁŸ¡ ßë¿UÊ ‹Ë‹Ê ’¬È œÊÁ⁄UÁŸH 2H ¡Ÿ◊Ë¥ ¬˝Õ◊ Œë¿U ªÎ„U ¡Ê߸– ŸÊ◊È ‚ÃË ‚È¢Œ⁄U ÃŸÈ ¬Ê߸H ÄU°„È°U ‚ÃË ‚¢∑§⁄UÁ„U Á’’Ê„UË¥– ∑§ÕÊ ¬˝Á‚h ‚∑§‹ ¡ª ◊Ê„UË¥H 3H ∞∑§ ’Ê⁄U •Êflà Á‚fl ‚¢ªÊ– Œπ©U ⁄UÉÊÈ∑ȧ‹ ∑§◊‹ ¬Ã¢ªÊH ÷ÿ©U ◊Ù„ÈU Á‚fl ∑§„UÊ Ÿ ∑§Ëã„UÊ– ÷˝◊ ’‚ ’·È ‚Ëÿ ∑§⁄U ‹Ëã„UÊH 4H Cau.: taba nårada sabah∂ samujhåvå, pµuruba kathåprasa≈gu sunåvå. mayanå satya sunahu mama bån∂, jagada≈bå tava sutå bhavån∂.1. ajå anådi sakti abinåsini, sadå sa≈bhu aradha≈ga nivåsini. jaga sa≈bhava pålana laya kårini, nija icchå l∂lå bapu dhårini.2. janam∂° prathama daccha gæha jå∂, nåmu sati su≈dara tanu på∂. taha°hu° sati sa≈karahi bibåh∂°, kathå prasiddha sakala jaga måh∂°.3. eka båra åvata siva sa≈gå, dekheu raghukula kamala pata≈gå. bhayau mohu siva kahå na k∂nhå, bhrama basa be¶u s∂ya kara l∂nhå.4. Then Nårada reassured them all, narrating to them the past history of Umå. He said, ìMainå, hear my true words: your daughter is none else than Bhavån∂ (the eternal Consort of ›iva), Mother of the universe. She is the unborn and imperishable divine
- 124. 124 * ›R∫RÅMACARITAMÅNASA * energy, who has no beginning; She is ›ambhuís inseparable half. She creates, maintains and then dissolves the universe and assumes the semblance of a human form of Her own will. First she was born in the house of Dak¶a. Sat∂ was Her name and charming was Her form. Even in that incarnation Sat∂ was married with ›a∆kara. The story is well-known throughout the world. One day, while She was returning home with ›iva, She beheld ›r∂ Råma, who is a sun as it were to the lotus-like race of Raghu. Bewildered by His sight, She did not listen to ›ivaís advice and was beguiled into assuming the disguise of S∂tå. (1ó4) ¿¢U0óÁ‚ÿ ’·È ‚ÃË¥ ¡Ù ∑§Ëã„U î„U •¬⁄UÊœ ‚¢∑§⁄U ¬Á⁄U„U⁄UË¥– „U⁄U Á’⁄U„°U ¡Êß ’„UÙÁ⁄U Á¬ÃÈ ∑¥§ ¡Çÿ ¡ÙªÊŸ‹ ¡⁄UË¥H •’ ¡ŸÁ◊ ÃÈê„U⁄U ÷flŸ ÁŸ¡ ¬Áà ‹ÊÁª ŒÊL§Ÿ Ã¬È Á∑§ÿÊ– •‚ ¡ÊÁŸ ‚¢‚ÿ á„UÈ ÁªÁ⁄U¡Ê ‚’¸ŒÊ ‚¢∑§⁄U Á¬˝ÿÊH Cha≈.:siya be¶u sat∂° jo k∂nha tehiÚ aparådha sa≈kara parihar∂°, hara biraha° jåi bahori pitu ke° jagya jogånala jar∂°. aba janami tumhare bhavana nija pati lågi dåruna tapu kiyå, asa jåni sa≈saya tajahu girijå sarbadå sa≈kara priyå. ì›a∆kara repudiated Her because She had offended Him by assuming the disguise of S∂tå. Separated from Hara, She then visited the sacrifice undertaken by Her father and burnt Herself in the fire of Yoga (meditation) there. Now, reborn in your house, She has undergone terrible penance for the sake of Her lord. Knowing this, give up all doubt; Girijå (your daughter) is ever beloved of ›a∆kara.î ŒÙ0ó‚ÈÁŸ ŸÊ⁄UŒ ∑§ ’øŸ Ã’ ‚’ ∑§⁄U Á◊≈UÊ Á’·ÊŒ– ¿UŸ ◊„È°U éÿʬ©U ‚∑§‹ ¬È⁄U ÉÊ⁄U ÉÊ⁄U ÿ„U ‚¢’ÊŒH 98H Do.: suni nårada ke bacana taba saba kara mi¢å bi¶åda, chana mahu° byåpeu sakala pura ghara ghara yaha sa≈båda.98. When they heard Nåradaís explanation, the sadness of all was dispersed. In a trice the news spread from house to house throughout the city. (98) øı0óÃ’ ◊ÿŸÊ Á„U◊fl¢ÃÈ •Ÿ¢Œ– ¬ÈÁŸ ¬ÈÁŸ ¬Ê⁄U’ÃË ¬Œ ’¢ŒH ŸÊÁ⁄U ¬ÈL§· Á‚‚È ¡È’Ê ‚ÿÊŸ– Ÿª⁄U ‹Ùª ‚’ •Áà „U⁄U·ÊŸH 1H ‹ª „UÙŸ ¬È⁄U ◊¢ª‹ªÊŸÊ– ‚¡ ‚’®„U „UÊ≈U∑§ ÉÊ≈U ŸÊŸÊH ÷Ê°Áà •Ÿ∑§ ÷߸ ¡flŸÊ⁄UÊ– ‚ͬ‚ÊSòÊ ¡‚ ∑§¿È éÿfl„UÊ⁄UÊH 2H ‚Ù ¡flŸÊ⁄U Á∑§ ¡Êß ’πÊŸË– ’‚®„U ÷flŸ ¡®„U ◊ÊÃÈ ÷flÊŸËH ‚ÊŒ⁄U ’Ù‹ ‚∑§‹ ’⁄UÊÃË– Á’cŸÈ Á’⁄¢UÁø Œfl ‚’ ¡ÊÃËH 3H Á’Á’œ ¬Ê°Áà ’Ò∆UË ¡flŸÊ⁄UÊ– ‹Êª ¬L§‚Ÿ ÁŸ¬ÈŸ ‚È•Ê⁄UÊH ŸÊÁ⁄U’΢Œ ‚È⁄U ¡fl°Ã ¡ÊŸË– ‹ªË¥ ŒŸ ªÊ⁄UË¥ ◊ÎŒÈ ’ÊŸËH 4H Cau.: taba mayanå himava≈tu ana≈de, puni puni pårabat∂ pada ba≈de. nåri puru¶a sisu jubå sayåne, nagara loga saba ati hara¶åne.1.
- 125. * BÅLA-KÅ°NœA *125 lage hona pura ma≈galagånå, saje sabahiÚ hå¢aka gha¢a nånå. bhå° ti aneka bha∂ jevanårå, sµupasåstra jasa kachu byavahårå.2. so jevanåra ki jåi bakhån∂, basahiÚ bhavana jehiÚ måtu bhavån∂. sådara bole sakala baråt∂, bi¶nu bira≈ci deva saba jåt∂.3. bibidhi på° ti bai¢h∂ jevanårå, låge parusana nipuna suårå. nåribæ≈da sura jeva°ta jån∂, lag∂° dena går∂° mædu bån∂.4. Then Mainå and her consort Himavån rejoiced and bowed at Pårvat∂ís feet again and again. All the citizens, including men, women and children, youngmen as well as elderly people, were immensely delighted. Festive songs began to be sung in the city; vases of gold of every pattern were displayed by all. Dishes of various kinds were prepared in accordance with the processes given in gastrological works. Is it ever possible to describe the varieties of dishes prepared in the house where lived Mother Bhavån∂? Himåcala respectfully summoned all the members of the bridegroomís party, including Vi¶ƒu, Brahmå and other gods of all classes. The dinner guests sat in many rows; and expert cooks began to serve. Finding the gods dining, batches of women began to banter and rail at them in pleasant strains. (1ó4) ¿¢U0ó ªÊ⁄UË¥ ◊œÈ⁄U Sfl⁄U Œ®„U ‚È¢ŒÁ⁄U ®’Çÿ ’øŸ ‚ÈŸÊfl„UË¥– ÷Ù¡ŸÈ ∑§⁄U®„U ‚È⁄U •Áà Á’‹¢’È Á’ŸÙŒÈ ‚ÈÁŸ ‚øÈ ¬Êfl„UË¥H ¡fl°Ã ¡Ù ’…∏KÙ •Ÿ¢ŒÈ ‚Ù ◊Èπ ∑§ÙÁ≈U„Í°U Ÿ ¬⁄ÒU ∑§„UKÙ– •øflÊ°ß ŒËã„U ¬ÊŸ ªflŸ ’Ê‚ ¡„°U ¡Ê∑§Ù ⁄U„UKÙH Cha≈.:går∂° madhura svara dehiÚ su≈dari bi≈gya bacana sunåvah∂°, bhojanu karahiÚ sura ati bila≈bu binodu suni sacu påvah∂°. jeva°ta jo baRhyo ana≈du so mukha ko¢ihµu° na parai kahyo, acavå°i d∂nhe påna gavane båsa jaha° jåko rahyo. Charming women railed in sweet strains and poured innuendoes. The gods felt much amused to hear them and dined for an unusually long time. The joy that swelled at the dinner cannot be described even with millions of tongues. Having been served with water for rinsing their mouths at the end of the dinner, they were given betel-leaves; and then they returned to their respective lodgings. ŒÙ0ó’„ÈUÁ⁄U ◊ÈÁŸã„U Á„U◊fl¢Ã ∑§„È°U ‹ªŸ ‚ÈŸÊ߸ •Êß– ‚◊ÿ Á’‹ÙÁ∑§ Á’’Ê„ ∑§⁄U ¬∆U∞ Œfl ’Ù‹ÊßH 99H Do.: bahuri muninha himava≈ta kahu° lagana sunå∂ åi, samaya biloki bibåha kara pa¢hae deva bolåi.99. The seven sages called once more and read out to Himavån the note recording the time fixed for the wedding; and perceiving that the hour had arrived, the latter sent for the gods. (99) øı0ó’ÙÁ‹ ‚∑§‹ ‚È⁄U ‚ÊŒ⁄U ‹Ëã„U– ‚’Á„U ¡ÕÙÁøà •Ê‚Ÿ ŒËã„UH ’ŒË ’Œ Á’œÊŸ ‚°flÊ⁄UË– ‚È÷ª ‚È◊¢ª‹ ªÊfl®„U ŸÊ⁄UËH 1H ®‚ÉÊÊ‚ŸÈ •Áà ÁŒéÿ ‚È„UÊflÊ– ¡Êß Ÿ ’⁄UÁŸ Á’⁄¢UÁø ’ŸÊflÊH ’Ò∆U Á‚fl Á’¬˝ã„U Á‚L§ ŸÊ߸– NUŒÿ° ‚ÈÁ◊Á⁄U ÁŸ¡ ¬˝÷È ⁄UÉÊÈ⁄UÊ߸H 2H
- 126. 126 * ›R∫RÅMACARITAMÅNASA * ’„ÈUÁ⁄U ◊ÈŸË‚ã„U ©U◊Ê ’Ù‹ÊßZ– ∑§Á⁄U ®‚ªÊL§ ‚πË¥ ‹Ò •ÊßZH Œπà M§¬È ‚∑§‹ ‚È⁄U ◊Ù„U– ’⁄UŸÒ ¿UÁ’ •‚ ¡ª ∑§Á’ ∑§Ù „ÒUH 3H ¡ªŒ¢Á’∑§Ê ¡ÊÁŸ ÷fl ÷Ê◊Ê– ‚È⁄Uã„U ◊Ÿ®„U ◊Ÿ ∑§Ëã„U ¬˝ŸÊ◊ÊH ‚È¢Œ⁄UÃÊ ◊⁄U¡ÊŒ ÷flÊŸË– ¡Êß Ÿ ∑§ÙÁ≈U„È°U ’ŒŸ ’πÊŸËH 4H Cau.: boli sakala sura sådara l∂nhe, sabahi jathocita åsana d∂nhe. bed∂ beda bidhåna sa°vår∂, subhaga suma≈gala gåvahiÚ når∂.1. si≈ghåsanu ati dibya suhåvå, jåi na barani bira≈ci banåvå. bai¢he siva bipranha siru nå∂, hædaya° sumiri nija prabhu raghurå∂.2. bahuri mun∂sanha umå bolå∂°, kari siÚgåru sakh∂° lai å∂°. dekhata rµupu sakala sura mohe, baranai chabi asa jaga kabi ko hai.3. jagada≈bikå jåni bhava bhåmå, suranha manahiÚ mana k∂nha pranåmå. su≈daratå marajåda bhavån∂, jåi na ko¢ihu° badana bakhån∂.4. Himavån politely sent for all the gods and assigned an appropriate seat to each of them. An altar was prepared in accordance with the Vedic ritual and women chanted charming festal strains. A divinely beautiful throne with the images of a pair of lions for its arms was placed on the altar; being a handiwork of the Creator himself, it beggared description. Bowing His head to the Bråhmaƒas and calling to His mind His own Master, the Lord of Raghus, ›iva took His seat on the throne. The great sages then sent for Umå, who was brought in by Her girl companions richly adorned. All the gods were enraptured at Her beauty. What poet in the world could describe such loveliness? Recognizing in Her the Mother of the universe and Spouse of ›iva, the divinities mentally bowed to Her. The perfection of beauty that Bhavån∂ was, could not be adequately praised even with millions of tongues. (1ó4) ¿¢U0ó ∑§ÙÁ≈U„È°U ’ŒŸ Ÿ®„U ’ŸÒ ’⁄UŸÃ ¡ª ¡ŸÁŸ ‚Ù÷Ê ◊„UÊ– ‚∑ȧø®„U ∑§„Uà üÊÈÁà ‚· ‚Ê⁄UŒ ◊¢Œ◊Áà ÃÈ‹‚Ë ∑§„UÊH ¿UÁ’πÊÁŸ ◊ÊÃÈ ÷flÊÁŸ ªflŸË¥ ◊äÿ ◊¢«U¬ Á‚fl ¡„UÊ°– •fl‹ÙÁ∑§ ‚∑§®„U Ÿ ‚∑ȧø ¬Áà ¬Œ ∑§◊‹ ◊ŸÈ ◊œÈ∑§L§ ÄUÊ°H Cha≈.:ko¢ihu° badana nahiÚ banai baranata jaga janani sobhå mahå, sakucahiÚ kahata ‹ruti se¶a sårada ma≈damati tulas∂ kahå. chabikhåni måtu bhavåni gavan∂° madhya ma≈Œapa siva jahå° , avalokisakahiÚnasakucapatipadakamalamanumadhukarutahå° . The superb beauty of the Mother of the universe could not be described even with millions of tongues. When even the Vedas, ›e¶a (the serpent-god) and ›åradå (the goddess of learning) shrink abashed, of what account is the dull-witted Tulas∂dåsa? Mother Bhavån∂, the mine of beauty, walked to the middle of the pavilion, where ›iva was. Out of shyness She could not gaze on Her lordís lotus feet, although Her heart was fixed thereon like a bee. ŒÙ0ó◊ÈÁŸ •ŸÈ‚Ê‚Ÿ ªŸ¬ÁÃÁ„U ¬Í¡©U ‚¢÷È ÷flÊÁŸ– ∑§Ù©U ‚ÈÁŸ ‚¢‚ÿ ∑§⁄ÒU ¡ÁŸ ‚È⁄U •ŸÊÁŒ Á¡ÿ° ¡ÊÁŸH 100H
- 127. * BÅLA-KÅ°NœA *127 Do.: muni anusåsana ganapatihi pµujeu sa≈bhu bhavåni, kou suni sa≈saya karai jani sura anådi jiya° jåni.100. At the direction of the sages ›ambhu and Bhavån∂ paid divine honours to Lord Gaƒapati. Let no one be puzzled to hear this; for one should bear in mind that gods have existed from time without beginning.* (100) øı0ó¡Á‚ Á’’Ê„ ∑Ò§ Á’Áœ üÊÈÁà ªÊ߸– ◊„UÊ◊ÈÁŸã„U ‚Ù ‚’ ∑§⁄UflÊ߸H ªÁ„ U Áª⁄UË‚ ∑ȧ‚ ∑§ãÿÊ ¬ÊŸË– ÷flÁ„U ‚◊⁄U¬Ë¥ ¡ÊÁŸ ÷flÊŸËH 1H ¬ÊÁŸª˝„UŸ ¡’ ∑§Ëã„U ◊„U‚Ê– Á„Uÿ° „U⁄U· Ã’ ‚∑§‹ ‚È⁄U‚ÊH ’Œ◊¢òÊ ◊ÈÁŸ’⁄U ©Uëø⁄U„UË¥– ¡ÿ ¡ÿ ¡ÿ ‚¢∑§⁄U ‚È⁄U ∑§⁄U„UË¥H 2H ’Ê¡®„U ’Ê¡Ÿ Á’Á’œ Á’œÊŸÊ– ‚È◊Ÿ’ÎÁCÔU Ÿ÷ ÷Ò Á’Áœ ŸÊŸÊH „U⁄U ÁªÁ⁄U¡Ê ∑§⁄U ÷ÿ©U Á’’Ê„ÍU– ‚∑§‹ ÷ÈflŸ ÷Á⁄U ⁄U„UÊ ©U¿UÊ„ÍUH 3H ŒÊ‚Ë¥ ŒÊ‚ ÃÈ⁄Uª ⁄UÕ ŸÊªÊ– œŸÈ ’‚Ÿ ◊ÁŸ ’SÃÈ Á’÷ʪÊH •ãŸ ∑§Ÿ∑§÷Ê¡Ÿ ÷Á⁄U ¡ÊŸÊ– ŒÊß¡ ŒËã„U Ÿ ¡Êß ’πÊŸÊH 4H Cau.: jasi bibåha kai bidhi ‹ruti gå∂, mahåmuninha so saba karavå∂. gahi gir∂sa kusa kanyå pån∂, bhavahi samarap∂° jåni bhavån∂.1. pånigrahana jaba k∂nha maheså, hiya° hara¶e taba sakala sureså. bedama≈tra munibara uccarah∂°, jaya jaya jaya sa≈kara sura karah∂°.2. båjahiÚ båjana bibidha bidhånå, sumanab涢i nabha bhai bidhi nånå. hara girijå kara bhayau bibåhµu, sakala bhuvana bhari rahå uchåhµu.3. dås∂° dåsa turaga ratha någå, dhenu basana mani bastu bibhågå. anna kanakabhåjana bhari jånå, dåija d∂nha na jåi bakhånå.4. The great sages had the nuptial ceremony performed in all its details as laid down in the Vedas. Taking sacred Ku‹a grass in his hand and holding the bride by Her hand, the mountain-king Himålaya made Her over to Bhava (›iva) knowing Her to be His eternal consort. When the great Lord ›iva took the hand of the bride, all the great gods were glad at heart. The principal sages chanted the Vedic formulas, while the gods exclaimed, ìHail, Hail, all Hail to ›a∆kara !î Musical instruments of various kinds were sounded and flowers of different varieties were rained down from the heavens. The wedding of Hara and Girijå was thus concluded. A spirit of rejoicing pervaded the whole universe. Men-servants and maid-servants, horses and chariots, elephants and cows, raiment, jewels and various other articles and even so cart-loads of foodgrains and gold utensils were given as dowry, which was more than one could describe. (1ó4) ¿¢U0ó ŒÊß¡ ÁŒÿÙ ’„ÈU ÷Ê°Áà ¬ÈÁŸ ∑§⁄U ¡ÙÁ⁄U Á„U◊÷Íœ⁄U ∑§sÔÙ– ∑§Ê Œ©°U ¬Í⁄UŸ∑§Ê◊ ‚¢∑§⁄U ø⁄UŸ ¬¢∑§¡ ªÁ„U ⁄UsÔÙH Á‚fl° ∑Χ¬Ê‚ʪ⁄U ‚‚È⁄U ∑§⁄U ‚¢ÃÙ·È ‚’ ÷Ê°Áî„U Á∑§ÿÙ– ¬ÈÁŸ ª„U ¬Œ ¬ÊÕÙ¡ ◊ÿŸÊ° ¬˝◊ ¬Á⁄U¬Í⁄UŸ Á„UÿÙH * Lord Gaƒapati is reputed to be an offspring of ›iva and Pårvat∂. It may, therefore, be asked how He came to be worshipped by the divine pair even at the time of their wedding. The poet meets this question by stating that Gaƒe‹a and the other gods are eternal and unbegotten and that they only appear to be born.
- 128. 128 * ›R∫RÅMACARITAMÅNASA * Cha≈.:dåija diyo bahu bhå°ti puni kara jori himabhµudhara kahyo, kå deu° pµuranakåma sa≈kara carana pa≈kaja gahi rahyo. siv~a° kæpåsågara sasura kara sa≈to¶u saba bhå°tihiÚ kiyo, puni gahe pada påthoja mayanå° prema paripµurana hiyo. Himåcala gave presents of various kinds as dowry; then, joining his palms, he said, ìI have nothing to give you, ›a∆kara; You have all Yours desires sated!î He could say no more and remained clasping the latterís feet. The ocean of mercy that ›iva is reassured His father-in-law in every possible way. Then Menå, with her heart overflowing with love, clasped His lotus-feet and said:ó ŒÙ0óŸÊÕ ©U◊Ê ◊◊ ¬˝ÊŸ ‚◊ ªÎ„UÁ∑¢§∑§⁄UË ∑§⁄U„ÈU– ¿U◊„ÈU ‚∑§‹ •¬⁄UÊœ •’ „UÙß ¬˝‚ÛÊ ’L§ Œ„ÈUH 101H Do.: nåtha umå mama pråna sama gæhaki≈kar∂ karehu, chamehu sakala aparådha aba hoi prasanna baru dehu.101. ìLord, Umå is dear to me as life; take her as a maid-servant of Your house and forgive all her faults. Be pleased to grant this boon to me.î (101) øı0ó’„UÈ Á’Áœ ‚¢÷È ‚Ê‚È ‚◊ȤÊÊ߸– ªflŸË ÷flŸ ø⁄UŸ Á‚L§ ŸÊ߸H ¡ŸŸË¥ ©U◊Ê ’ÙÁ‹ Ã’ ‹Ëã„UË– ‹Ò ©U¿¢Uª ‚È¢Œ⁄U Á‚π ŒËã„UËH 1H ∑§⁄U„ÈU ‚ŒÊ ‚¢∑§⁄U ¬Œ ¬Í¡Ê– ŸÊÁ⁄Uœ⁄U◊È ¬Áà Œ©U Ÿ ŒÍ¡ÊH ’øŸ ∑§„Uà ÷⁄U ‹ÙøŸ ’Ê⁄UË– ’„ÈUÁ⁄U ‹Êß ©U⁄U ‹ËÁã„U ∑ȧ◊Ê⁄UËH 2H ∑§Ã Á’Áœ ‚Ρ˥ ŸÊÁ⁄U ¡ª ◊Ê„UË¥– ¬⁄Uʜ˟ ‚¬Ÿ„È°U ‚ÈπÈ ŸÊ„UË¥H ÷Ò •Áà ¬˝◊ Á’∑§‹ ◊„UÃÊ⁄UË– œË⁄U¡È ∑§Ëã„U ∑ȧ‚◊ÿ Á’øÊ⁄UËH 3H ¬ÈÁŸ ¬ÈÁŸ Á◊‹Áà ¬⁄UÁà ªÁ„U ø⁄UŸÊ– ¬⁄U◊ ¬˝◊È ∑§¿ÈU ¡Êß Ÿ ’⁄UŸÊH ‚’ ŸÊÁ⁄Uã„U Á◊Á‹ ÷Á≈U ÷flÊŸË– ¡Êß ¡ŸÁŸ ©U⁄U ¬ÈÁŸ ‹¬≈UÊŸËH 4H Cau.: bahu bidhi sa≈bhu såsu samujhå∂, gavan∂ bhavana carana siru nå∂. janan∂° umå boli taba l∂nh∂, lai ucha≈ga su≈dara sikha d∂nh∂.1. karehu sadå sa≈kara pada pµujå, nåridharamu pati deu na dµujå. bacana kahata bhare locana bår∂, bahuri låi ura l∂nhi kumår∂.2. kata bidhi sæj∂° nåri jaga måh∂°, parådh∂na sapanehu° sukhu nåh∂°. bhai ati prema bikala mahatår∂, dh∂raju k∂nha kusamaya bicår∂.3. puni puni milati parati gahi caranå, parama premu kachu jåi na baranå. saba nårinha mili bhe¢i bhavån∂, jåi janani ura puni lapa¢ån∂.4. ›ambhu comforted His mother-in-law in ways more than one; and she returned home bowing her head at his feet. The mother then sent for Umå, and taking Her into her lap gave Her the following excellent advice. ìEver adore the feet of ›a∆kara this sums up the duty of a wife. Her husband is her deity; there is no other god for her.î As she spoke these words, her eyes filled with tears and she pressed the girl to her bosom. ìWhy has god created woman in this world? One who is subardinate on others can never dream of happiness.î The mother was overwhelmed with emotion; but knowing as she did that it was not an opportune moment for betraying oneís weakness, she recovered herself. Mainå met Pårvat∂ again and again and fell down clasping the girlís feet; her
- 129. * BÅLA-KÅ°NœA *129 supreme love was beyond all words. Bidding adieu to all the ladies Bhavån∂ ran and clung to her motherís breast once more. (1ó4) ¿¢U0ó¡ŸÁŸÁ„U ’„ÈUÁ⁄U Á◊Á‹ ø‹Ë ©UÁøà •‚Ë‚ ‚’ ∑§Ê„Í°U ŒßZ– Á»§⁄U Á»§Á⁄U Á’‹Ù∑§Áà ◊ÊÃÈ ÃŸ Ã’ ‚πË¥ ‹Ò Á‚fl ¬®„U ªßZH ¡Êø∑§ ‚∑§‹ ‚¢ÃÙÁ· ‚¢∑§L§ ©U◊Ê ‚Á„Uà ÷flŸ ø‹– ‚’ •◊⁄U „U⁄U· ‚È◊Ÿ ’⁄UÁ· ÁŸ‚ÊŸ Ÿ÷ ’Ê¡ ÷‹H Cha≈.: jananihi bahuri mili cal∂ ucita as∂sa saba kåhµu° da∂°, phiri phiri bilokati måtu tana taba sakh∂° lai siva pahiÚ ga∂°. jåcaka sakala sa≈to¶i sa≈karu umå sahita bhavana cale, saba amara hara¶e sumana bara¶i nisåna nabha båje bhale. Taking leave of Her mother once more, Bhavån∂ departed; everyone uttered appropriate blessings to Her. She often turned back to have a look at Her mother; Her girl companions then took Her to ›iva. Having gratified all beggars. ›a∆kara proceeded to His home (Mount Kailåsa) with Umå. All the divinities delightfully rained down flowers and kettledrums produced a charming sound in the heavens. ŒÙ0óø‹ ‚¢ª Á„U◊fl¢ÃÈ Ã’ ¬„È°UøÊflŸ •Áà „UÃÈ– Á’Á’œ ÷Ê°Áà ¬Á⁄UÃÙ·È ∑§Á⁄U Á’ŒÊ ∑§Ëã„U ’η∑§ÃÈH 102H Do.: cale sa≈ga himava≈tu taba pahu°cåvana ati hetu, bibidha bhå°ti parito¶u kari bidå k∂nha bæ¶aketu.102. Himavån then accompanied ›iva in order to see Him off with great affection. ›iva, however, sent him back, consoling him in various ways. (102) øı0óÃÈ⁄Uà ÷flŸ •Ê∞ ÁªÁ⁄U⁄UÊ߸– ‚∑§‹ ‚Ò‹ ‚⁄U Á‹∞ ’Ù‹Ê߸H •ÊŒ⁄U ŒÊŸ Á’Ÿÿ ’„ÈU◊ÊŸÊ– ‚’ ∑§⁄U Á’ŒÊ ∑§Ëã„U Á„U◊flÊŸÊH 1H ¡’®„U ‚¢÷È ∑Ò§‹Ê‚®„U •Ê∞– ‚È⁄U ‚’ ÁŸ¡ ÁŸ¡ ‹Ù∑§ Á‚œÊ∞H ¡ªÃ ◊ÊÃÈ Á¬ÃÈ ‚¢÷È ÷flÊŸË– î„U ®‚ªÊL§ Ÿ ∑§„U©°U ’πÊŸËH 2H ∑§⁄U®„U Á’Á’œ Á’Áœ ÷Ùª Á’‹Ê‚Ê– ªŸã„U ‚◊à ’‚®„U ∑Ò§‹Ê‚ÊH „U⁄U ÁªÁ⁄U¡Ê Á’„UÊ⁄U ÁŸÃ Ÿÿ™§– ∞Á„U Á’Áœ Á’¬È‹ ∑§Ê‹ øÁ‹ ªÿ™§H 3H Ã’ ¡Ÿ◊©U ·≈U’ŒŸ ∑ȧ◊Ê⁄UÊ– ÃÊ⁄U∑ȧ •‚ÈL§ ‚◊⁄U ¡®„U ◊Ê⁄UÊH •Êª◊ ÁŸª◊ ¬˝Á‚h ¬È⁄UÊŸÊ– ·ã◊Èπ ¡ã◊È ‚∑§‹ ¡ª ¡ÊŸÊH 4H Cau.: turata bhavana åe girirå∂, sakala saila sara lie bolå∂. ådara dåna binaya bahumånå, saba kara bidå k∂nha himavånå.1. jabahiÚ sa≈bhu kailåsahiÚ åe, sura saba nija nija loka sidhåe. jagata måtu pitu sa≈bhu bhavån∂, tehiÚ si≈gåru na kahau° bakhån∂.2. karahiÚ bibidha bidhi bhoga bilåså, gananha sameta basahiÚ kailåså. hara girijå bihåra nita nayaµu, ehi bidhi bipula kåla cali gayaµu.3. taba janameu ¶a¢abadana kumårå, tåraku asuru samara jehiÚ mårå. ågama nigama prasiddha purånå, ¶anmukha janmu sakala jaga jånå.4.
- 130. 130 * ›R∫RÅMACARITAMÅNASA * The mountain-king returned home at once and summoned all other mountains and lakes. Himavån greeted them with due attention, gifts, polite words and great honour and allowed them all to depart. No sooner had ›ambhu reached Mount Kailåsa than all the gods returned to their respective realms. ›ambhu and Bhavån∂ are the parents of the universe; hence I refrain from portraying their amorous sports. Indulging in luxuries and enjoyments of various kinds the divine pair lived on Mount Kailåsa alongwith Their attendants. Hara and Girijå enjoyed some new delight everyday. In this way a considerable time elapsed. Thereafter was born to them a boy with six heads, who (later on) killed the demon Tåraka in battle. The story of ®aƒmukha (the six-headed deity) is well-known in the Vedas, Tantras and Puråƒas, and the entire world knows it. (1ó4) ¿¢U0ó¡ªÈ ¡ÊŸ ·ã◊Èπ ¡ã◊È ∑§◊¸È ¬˝ÃÊ¬È ¬ÈL§·Ê⁄UÕÈ ◊„UÊ– ÃÁ„U „UÃÈ ◊Ò¥ ’η∑§ÃÈ ‚Èà ∑§⁄U øÁ⁄Uà ‚¢¿U¬Á„¢U ∑§„UÊH ÿ„U ©U◊Ê ‚¢÷È Á’’Ê„ÈU ¡ Ÿ⁄U ŸÊÁ⁄U ∑§„U®„U ¡ ªÊfl„UË¥– ∑§ÀÿÊŸ ∑§Ê¡ Á’’Ê„U ◊¢ª‹ ‚’¸ŒÊ ‚ÈπÈ ¬Êfl„UË¥H Cha≈.:jagu jåna ¶anmukha janmu karmu pratåpu puru¶årathu mahå, tehi hetu maiÚ bæ¶aketu suta kara carita sa≈chepahiÚ kahå, yaha umå sa≈bhu bibåhu je nara nåri kahahiÚ je gåvah∂°, kalyåna kåja bibåha ma≈gala sarbadå sukhu påvah∂°. The tale of the birth, exploits, glory and surpassing strength of ®aƒmukha is known to the whole world. That is why I have briefly touched the narrative of ›ivaís son. Men and women who narrate or sing this story of the wedding of Umå and ›ambhu shall ever rejoice in their auspicious undertaking as well as during festive occassions such as wedding etc. ŒÙ0óøÁ⁄Uà ®‚œÈ ÁªÁ⁄U¡Ê ⁄U◊Ÿ ’Œ Ÿ ¬Êfl®„U ¬ÊL§– ’⁄UŸÒ ÃÈ‹‚ËŒÊ‚È Á∑§Á◊ •Áà ◊ÁÃ◊¢Œ ªflÊ°L§H 103H Do.: carita si≈dhu girijå ramana beda na påvahiÚ påru, baranai tulas∂dåsu kimi ati matima≈da gavå°ru.103. The exploits of Girijåís lord are illimitable like the ocean; even the Vedas cannot reach their end. How, then, can Tulas∂dåsa, a most dull-witted clown, succeed in describing them? (103) øı0ó‚¢÷È øÁ⁄Uà ‚ÈÁŸ ‚⁄U‚ ‚È„UÊflÊ– ÷⁄UmÊ¡ ◊ÈÁŸ •Áà ‚ÈπÈ ¬ÊflÊH ’„UÈ ‹Ê‹‚Ê ∑§ÕÊ ¬⁄U ’Ê…∏UË– ŸÿŸÁã„U ŸËL§ ⁄UÙ◊ÊflÁ‹ ∆UÊ…∏UËH 1H ¬˝◊ Á’’‚ ◊Èπ •Êfl Ÿ ’ÊŸË– Œ‚Ê ŒÁπ „U⁄U· ◊ÈÁŸ ÇÿÊŸËH •„UÙ œãÿ Ãfl ¡ã◊È ◊ÈŸË‚Ê– ÃÈê„UÁ„U ¬˝ÊŸ ‚◊ Á¬˝ÿ ªı⁄UË‚ÊH 2H Á‚fl ¬Œ ∑§◊‹ Á¡ã„UÁ„U ⁄UÁà ŸÊ„UË¥– ⁄UÊ◊Á„U à ‚¬Ÿ„UÈ°U Ÿ ‚Ù„UÊ„UË¥H Á’ŸÈ ¿U‹ Á’SflŸÊÕ ¬Œ Ÿ„ÍU– ⁄UÊ◊ ÷ªÃ ∑§⁄U ‹ë¿UŸ ∞„ÍH 3H Á‚fl ‚◊ ∑§Ù ⁄UÉÊȬÁà ’˝ÃœÊ⁄UË– Á’ŸÈ •ÉÊ Ã¡Ë ‚ÃË •Á‚ ŸÊ⁄UËH ¬ŸÈ ∑§Á⁄U ⁄UÉÊȬÁà ÷ªÁà ŒπÊ߸– ∑§Ù Á‚fl ‚◊ ⁄UÊ◊Á„U Á¬˝ÿ ÷Ê߸H 4H
- 131. * BÅLA-KÅ°NœA *131 Cau.: sa≈bhu carita suni sarasa suhåvå, bharadvåja muni ati sukhu påvå. bahu lålaså kathå para båRh∂, nayananhi n∂ru romåvali ¢håRh∂.1. prema bibasa mukha åva na bån∂, daså dekhi hara¶e muni gyån∂. aho dhanya tava janmu mun∂så, tumhahi pråna sama priya gaur∂så.2. siva pada kamala jinhahi rati nåh∂°, råmahi te sapanehu° na sohåh∂°. binu chala bisvanåtha pada nehµu, råma bhagata kara lacchana ehµu.3. siva sama ko raghupati bratadhår∂, binu agha taj∂ sat∂ asi når∂. panu kari raghupati bhagati dekhå∂, ko siva sama råmahi priya bhå∂.4. Bharadvåja was much delighted to hear the sweet and charming story of ›ambhuís deeds. His passion for hearing the story grew to be inordinate; tears rushed to his eyes and the hair on his body bristled with joy. Overpowered with emotion he could not utter a word. The enlightened sage Yåj¤avalkya was delighted to see his condition. ìBlessed indeed is your birth. O great sage,î he said, ìto you the Lord of Gaur∂ is dear as life. Those who love not ›ivaís lotus feet cannot even dream of pleasing Råma. A guileless love for ›ivaís feet is the surest sign of a devotee of Råma. Who is so faithful to the Lord of Raghus as ›iva, who renounced a sinless wife like Sat∂, and demonstrated ideal devotion to Råma by His pledge of unswerving fidelity? Brother, whom does Råma hold so dear as ›iva? (1ó4) ŒÙ0ó¬˝Õ◊®„U ◊Ò¥ ∑§Á„U Á‚fl øÁ⁄Uà ’ͤÊÊ ◊⁄U◊È ÃÈê„UÊ⁄U– ‚ÈÁø ‚fl∑§ ÃÈê„U ⁄UÊ◊ ∑§ ⁄UÁ„Uà ‚◊Sà Á’∑§Ê⁄UH 104H Do.: prathamahiÚ maiÚ kahi siva carita bµujhå maramu tumhåra, suci sevaka tumha råma ke rahita samasta bikåra.104. ìHaving begun by recounting the deeds of ›iva I have come to know your secret. You are indeed a faithful servant of Råma, free from all impurities.î (104) øı0ó◊Ò¥ ¡ÊŸÊ ÃÈê„UÊ⁄U ªÈŸ ‚Ë‹Ê– ∑§„U©°U ‚ÈŸ„ÈU •’ ⁄UÉÊȬÁà ‹Ë‹ÊH ‚ÈŸÈ ◊ÈÁŸ •Ê¡È ‚◊ʪ◊ ÃÙ⁄¥U– ∑§Á„U Ÿ ¡Êß ¡‚ ‚ÈπÈ ◊Ÿ ◊Ù⁄¥UH 1H ⁄UÊ◊ øÁ⁄Uà •Áà •Á◊à ◊ÈŸË‚Ê– ∑§Á„U Ÿ ‚∑§®„U ‚à ∑§ÙÁ≈U •„UË‚ÊH ÃŒÁ¬ ¡ÕÊüÊÈà ∑§„U©°U ’πÊŸË– ‚ÈÁ◊Á⁄U Áª⁄UʬÁà ¬˝÷È œŸÈ¬ÊŸËH 2H ‚Ê⁄UŒ ŒÊL§ŸÊÁ⁄U ‚◊ SflÊ◊Ë– ⁄UÊ◊È ‚ÍòÊœ⁄U •¢Ã⁄U¡Ê◊ËH ¡Á„U ¬⁄U ∑Χ¬Ê ∑§⁄U®„U ¡ŸÈ ¡ÊŸË– ∑§Á’ ©U⁄U •Á¡⁄U ŸøÊfl®„U ’ÊŸËH 3H ¬˝Ÿfl©U° ‚Ùß ∑Χ¬Ê‹ ⁄UÉÊÈŸÊÕÊ– ’⁄UŸ©°U Á’‚Œ ÃÊ‚È ªÈŸ ªÊÕÊH ¬⁄U◊ ⁄Uêÿ ÁªÁ⁄U’L§ ∑Ò§‹Ê‚Í– ‚ŒÊ ¡„UÊ° Á‚fl ©U◊Ê ÁŸflÊ‚ÍH 4H Cau.: maiÚ jånå tumhåra guna s∂lå, kahau° sunahu aba raghupati l∂lå. sunu muni åju samågama tore°, kahi na jåi jasa sukhu mana more°.1. råma carita ati amita mun∂så, kahi na sakahiÚ sata ko¢i ah∂så. tadapi jathå‹ruta kahau° bakhån∂, sumiri giråpati prabhu dhanupån∂.2. sårada dårunåri sama svåm∂, råmu sµutradhara a≈tarajåm∂. jehi para kæpå karahiÚ janu jån∂, kabi ura ajira nacåvahiÚ bån∂.3. pranavau° soi kæpåla raghunåthå, baranau° bisada tåsu guna gåthå. parama ramya giribaru kailåsµu, sadå jahå° siva umå nivåsµu.4.
- 132. 132 * ›R∫RÅMACARITAMÅNASA * I have come to know your virtues and disposition. Listen, therefore, while I narrate the story of the Lord of Raghus. O sage, I cannot say how glad I am at this meeting with you today. O lord of sages, the exploits of ›r∂ Råma are much beyond measure; even a thousand million ›e¶as (serpent-kings) cannot recount them. Nevertheless, fixing my thoughts on the Lord who wields a bow in His hand and is the lord of speech, I repeat the tale as I have heard it. ›åradå (the goddess of speech) is like a puppet; while ›r∂ Råma, the inner controller of all, is the master of the puppet show, who holds the strings in his hands. When He blesses a poet knowing him to be a devotee, He causes the goddess to dance in the courtyard of his heart. To Him, the benevolent Lord of Raghus, I bow and commence the recital of His fair virtues. Of all mountains the most charming and the best is Kailåsa, where ›iva and Umå eternally dwell. (1ó4) ŒÙ0óÁ‚h ìٜŸ ¡ÙÁª¡Ÿ ‚È⁄U ®∑§Ÿ⁄U ◊ÈÁŸ’΢Œ– ’‚®„U ÄUÊ° ‚È∑ΧÃË ‚∑§‹ ‚fl®„U Á‚fl ‚Èπ∑¢§ŒH 105H Do.: siddha tapodhana jogijana sura ki≈nara munibæ≈da, basahiÚ tahå° sukæt∂ sakala sevahiÚ siva sukhaka≈da.105. Hosts of Siddhas (adepts) ascetics and Yog∂s (mystics), as well as gods, Kinnaras and sages, all lucky souls, reside there and adore ›iva, the root of all joy. (105) øı0ó„UÁ⁄U „U⁄U Á’◊Èπ œ◊¸ ⁄UÁà ŸÊ„UË¥– à Ÿ⁄U Ä°U ‚¬Ÿ„È°U Ÿ®„U ¡Ê„UË¥H ÃÁ„U ÁªÁ⁄U ¬⁄U ’≈U Á’≈U¬ Á’‚Ê‹Ê– ÁŸÃ ŸÍß ‚È¢Œ⁄U ‚’ ∑§Ê‹ÊH 1H ÁòÊÁ’œ ‚◊Ë⁄U ‚È‚ËÃÁ‹ ¿UÊÿÊ– Á‚fl Á’üÊÊ◊ Á’≈U¬ üÊÈÁà ªÊÿÊH ∞∑§ ’Ê⁄U ÃÁ„U Ã⁄U ¬˝÷È ªÿ™§– ÃL§ Á’‹ÙÁ∑§ ©U⁄U •Áà ‚ÈπÈ ÷ÿ™§H 2H ÁŸ¡ ∑§⁄U «UÊÁ‚ ŸÊªÁ⁄U¬È ¿UÊ‹Ê– ’Ò∆U ‚„U¡®„U ‚¢÷È ∑Χ¬Ê‹ÊH ∑È¢§Œ ߢŒÈ Œ⁄U ªı⁄U ‚⁄UË⁄UÊ– ÷È¡ ¬˝‹¢’ ¬Á⁄UœŸ ◊ÈÁŸøË⁄UÊH 3H ÃL§Ÿ •L§Ÿ •¢’È¡ ‚◊ ø⁄UŸÊ– Ÿπ ŒÈÁà ÷ªÃ NUŒÿ Ã◊ „U⁄UŸÊH ÷È¡ª ÷ÍÁà ÷Í·Ÿ ÁòʬÈ⁄UÊ⁄UË– •ÊŸŸÈ ‚⁄UŒ ø¢Œ ¿UÁ’ „UÊ⁄UËH 4H Cau.: hari hara bimukha dharma rati nåh∂°, te nara tah~a° sapanehu° nahiÚ jåh∂°. tehi giri para ba¢a bi¢apa bisålå, nita nµutana su≈dara saba kålå.1. tribidha sam∂ra sus∂tali chåyå, siva bi‹råma bi¢apa ‹ruti gåyå. eka båra tehi tara prabhu gayaµu, taru biloki ura ati sukhu bhayaµu.2. nija kara Œåsi någaripu chålå, bai¢he sahajahiÚ sa≈bhu kæpålå. ku≈da i≈du dara gaura sar∂rå, bhuja prala≈ba paridhana munic∂rå.3. taruna aruna a≈buja sama caranå, nakha duti bhagata hædaya tama haranå. bhujaga bhµuti bhµu¶ana tripurår∂, ånanu sarada ca≈da chabi hår∂.4. Those who have their faces turned away from Hari and Hara and have no love for righteousness cannot even dream of going there. On the summit of that mountain exists a huge banyan tree, which is ever young and is charming during all seasons. Fanned by cool, soft and fragrant breezes, its shade is very refreshing. It is the favourite resort of ›iva, extolled by the Vedas. Once upon a time the Lord betook Himself beneath the tree and was much gladdened at heart to see it. Spreading His tigerskin on the ground with His own hands, the all-merciful ›iva sat down casually. His body fair in hue as the jasmine, the
- 133. * BÅLA-KÅ°NœA *133 moon and the conch-shell; long arms of inordinate length; a hermitís covering, consisting of the bark of trees, wrapped round His loins; His feet resembling a pair of full-blown red lotuses and their toe-nails shedding a lustre which dispelled the darkness of the devoteeís heart; serpents and the ashes serving as ornaments of the Slayer of Tripura and His countenance eclipsing the splendour even of the autumnal full moon. (1ó4) ŒÙ0ó¡≈UÊ ◊È∑ȧ≈U ‚È⁄U‚Á⁄Uà Á‚⁄U ‹ÙøŸ ŸÁ‹Ÿ Á’‚Ê‹– ŸË‹∑¢§∆U ‹ÊflãÿÁŸÁœ ‚Ù„U ’Ê‹Á’œÈ ÷Ê‹H 106H Do.: ja¢å muku¢a surasarita sira locana nalina bisåla, n∂laka≈¢ha låvanyanidhi soha bålabidhu bhåla.106. With His twisted coils of hair for a crown and the celestial stream (the Ga∆gå) adorning His head, eyes as big as a pair of lotuses, throat dark with poison and with the crescent shining on His brow, the Lord looked like a veritable mine of beauty. (106) øı0ó’Ò∆U ‚Ù„U ∑§Ê◊Á⁄U¬È ∑Ò§‚¥– œ⁄¥U ‚⁄UËL§ ‚Ê¢Ã⁄U‚È ¡Ò‚¥H ¬Ê⁄U’ÃË ÷‹ •fl‚L§ ¡ÊŸË– ªßZ ‚¢÷È ¬®„U ◊ÊÃÈ ÷flÊŸËH 1H ¡ÊÁŸ Á¬˝ÿÊ •ÊŒL§ •Áà ∑§Ëã„UÊ– ’Ê◊ ÷ʪ •Ê‚ŸÈ „U⁄U ŒËã„UÊH ’Ò∆UË¥ Á‚fl ‚◊ˬ „U⁄U·Ê߸– ¬ÍL§’ ¡ã◊ ∑§ÕÊ Áøà •Ê߸H 2H ¬Áà Á„Uÿ° „UÃÈ •Áœ∑§ •ŸÈ◊ÊŸË– Á’„UÁ‚ ©U◊Ê ’Ù‹Ë¥ Á¬˝ÿ ’ÊŸËH ∑§ÕÊ ¡Ù ‚∑§‹ ‹Ù∑§ Á„UÃ∑§Ê⁄UË– ‚Ùß ¬Í¿UŸ ø„U ‚Ò‹∑ȧ◊Ê⁄UËH 3H Á’SflŸÊÕ ◊◊ ŸÊÕ ¬È⁄UÊ⁄UË– ÁòÊ÷ÈflŸ ◊Á„U◊Ê Á’ÁŒÃ ÃÈê„UÊ⁄UËH ø⁄U •L§ •ø⁄ U ŸÊª Ÿ⁄U ŒflÊ– ‚∑§‹ ∑§⁄U®„U ¬Œ ¬¢∑§¡ ‚flÊH 4H Cau.: bai¢he soha kåmaripu kaise° , dhare° sar∂ru så≈tarasu jaise°. pårabat∂ bhala avasaru jån∂, ga∂° sa≈bhu pahiÚ måtu bhavån∂.1. jåni priyå ådaru ati k∂nhå, båma bhåga åsanu hara d∂nhå. bai¢h∂° siva sam∂pa hara¶å∂, pµuruba janma kathå cita å∂.2. pati hiya° hetu adhika anumån∂, bihasi umå bol∂° priya bån∂. kathå jo sakala loka hitakår∂, soi pµuchana caha sailakumår∂.3. bisvanåtha mama nåtha purår∂, tribhuvana mahimå bidita tumhår∂. cara aru acara någa nara devå, sakala karahiÚ pada pa≈kaja sevå.4. Seated there, the Destroyer of Cupid looked like an incarnation of the sentiment of Quietism. Finding it a good opportunity, Mother Bhavån∂ called on ›ambhu. In recognition of Her wifely love Lord Hara showed Her great courtesy and assigned Her a seat on His left side. Pårvat∂ gladly sat down beside ›iva and recalled the history of Her past life. Presuming that Her lord cherished in His heart greater love for Her than before, Umå smilingly spoke the following sweet words to Him: the Daughter of Himålaya sought to elicit from Her lord the story which is profitable to the whole world. ìO Lord of the universe, O my Master, O slayer of the demon Tripura! Your glory is known to all the three spheres. Animate as well as inanimate beings, Någas, men and gods, all do homage to Your lotus-feet. (1ó4) ŒÙ0ó¬˝÷È ‚◊⁄UÕ ‚’¸Çÿ Á‚fl ‚∑§‹ ∑§‹Ê ªÈŸ œÊ◊– ¡Ùª ÇÿÊŸ ’Ò⁄UÊÇÿ ÁŸÁœ ¬˝ŸÃ ∑§‹¬ÃL§ ŸÊ◊H 107H
- 134. 134 * ›R∫RÅMACARITAMÅNASA * Do.: prabhu samaratha sarbagya siva sakala kalå guna dhåma, joga gyåna bairågya nidhi pranata kalapataru nåma.107. ìMy Lord, You are all-powerful, all-wise and all-blissful; You are a repository of all arts and virtues and a storehouse of Yoga (askesis), wisdom and dispassion. Your Name is a wish-yielding tree as it were to the suppliant. (107) øı0ó¡ı¥ ◊Ù ¬⁄U ¬˝‚ÛÊ ‚Èπ⁄UÊ‚Ë– ¡ÊÁŸ• ‚àÿ ◊ÙÁ„U ÁŸ¡ ŒÊ‚ËH Ãı ¬˝÷È „U⁄U„ÈU ◊Ù⁄U •ÇÿÊŸÊ– ∑§Á„U ⁄UÉÊÈŸÊÕ ∑§ÕÊ Á’Áœ ŸÊŸÊH 1H ¡Ê‚È ÷flŸÈ ‚È⁄UÃL§ Ã⁄U „UÙ߸– ‚Á„U Á∑§ ŒÁ⁄Uº˝ ¡ÁŸÃ ŒÈπÈ ‚Ù߸H ‚Á‚÷Í·Ÿ •‚ NUŒÿ° Á’øÊ⁄UË– „U⁄U„ÈU ŸÊÕ ◊◊ ◊Áà ÷˝◊ ÷Ê⁄UËH 2H ¬˝÷È ¡ ◊ÈÁŸ ¬⁄U◊Ê⁄UՒʌ˖ ∑§„U®„U ⁄UÊ◊ ∑§„È°U ’˝rÊÔ •ŸÊŒËH ‚‚ ‚Ê⁄UŒÊ ’Œ ¬È⁄UÊŸÊ– ‚∑§‹ ∑§⁄U®„U ⁄UÉÊȬÁà ªÈŸ ªÊŸÊH 3H ÃÈê„U ¬ÈÁŸ ⁄UÊ◊ ⁄UÊ◊ ÁŒŸ ⁄UÊÃË– ‚ÊŒ⁄U ¡¬„ÈU •Ÿ°ª •Ê⁄UÊÃËH ⁄UÊ◊È ‚Ù •flœ ŸÎ¬Áà ‚Èà ‚Ù߸– ∑§Ë •¡ •ªÈŸ •‹πªÁà ∑§Ù߸H 4H Cau.: jau° mo para prasanna sukharås∂, jånia satya mohi nija dås∂. tau prabhu harahu mora agyånå, kahi raghunåtha kathå bidhi nånå.1. jåsu bhavanu surataru tara ho∂, sahi ki daridra janita dukhu so∂. sasibhµu¶ana asa hædaya° bicår∂, harahu nåtha mama mati bhrama bhår∂.2. prabhu je muni paramårathabåd∂, kahahiÚ råma kahu° brahma anåd∂. sesa såradå beda purånå, sakala karahiÚ raghupati guna gånå.3. tumha puni råma råma dina råt∂, sådara japahu an~a°ga åråt∂. råmu so avadha næpati suta so∂, k∂ aja aguna alakhagati ko∂.4. ìO blissful Lord, if You are pleased with me and know me to be Your faithful servant, then, my Master, disperse my ignorance by repeating to me the various stories of the Lord of Raghus. Why should he who has his abode beneath a wish-yielding tree undergo the suffering born of want? Bearing this in mind, O Lord with the crescent on the forehead, dispel the great confusion of my mind. O Lord, the sages who discourse on the supreme Reality speak of Råma as the Brahma who has no beginning; ›e¶a and ›åradå, as well as the Vedas and the Puråƒas, all sing praises of the Lord of Raghus. You too, O Subduer of Love, reverently repeat the word ëRåmaí night and day. Is this Råma the same as the son of the King of Ayodhyå or some other unborn, unqualified and imperceptible Being?î (1ó4) ŒÙ0ó¡ı¥ ŸÎ¬ ßÿ à ’˝rÊÔ Á∑§Á◊ ŸÊÁ⁄U Á’⁄U„°U ◊Áà ÷ÙÁ⁄U– ŒÁπ øÁ⁄Uà ◊Á„U◊Ê ‚ÈŸÃ ÷˝◊Áà ’ÈÁh •Áà ◊ÙÁ⁄UH 108H Do.: jau° næpa tanaya ta brahma kimi nåri birah~a° mati bhori, dekhi carita mahimå sunata bhramati buddhi ati mori.108. ìIf a kingís son, how could he be Brahma (the Infinite)? And if he were Brahma, how could his mind get unhinged by the loss of his wife? When I see his acts on the one hand, and hear of his glory on the other, my mind gets utterly confused.î (108)
- 135. * BÅLA-KÅ°NœA *135 øı0ó¡ı¥ •ŸË„U éÿʬ∑§ Á’÷È ∑§Ù™§– ∑§„U„ÈU ’ȤÊÊß ŸÊÕ ◊ÙÁ„U ‚Ù™§H •Çÿ ¡ÊÁŸ Á⁄U‚ ©U⁄U ¡ÁŸ œ⁄U„ÍU– ¡Á„U Á’Áœ ◊Ù„U Á◊≈ÒU ‚Ùß ∑§⁄U„ÍUH 1H ◊Ò¥ ’Ÿ ŒËÁπ ⁄UÊ◊ ¬˝÷ÈÃÊ߸– •Áà ÷ÿ Á’∑§‹ Ÿ ÃÈê„UÁ„U ‚ÈŸÊ߸H ÃŒÁ¬ ◊Á‹Ÿ ◊Ÿ ’ÙœÈ Ÿ •ÊflÊ– ‚Ù »§‹È ÷‹Ë ÷Ê°Áà „U◊ ¬ÊflÊH 2H •¡„Í°U ∑§¿ÈU ‚¢‚©U ◊Ÿ ◊Ù⁄¥U– ∑§⁄U„ÈU ∑Χ¬Ê Á’Ÿfl©°U ∑§⁄U ¡Ù⁄¥UH ¬˝÷È Ã’ ◊ÙÁ„U ’„ÈU ÷Ê°Áà ¬˝’ٜʖ ŸÊÕ ‚Ù ‚◊ÈÁ¤Ê ∑§⁄U„ÈU ¡ÁŸ ∑˝§ÙœÊH 3H Ã’ ∑§⁄U •‚ Á’◊Ù„U •’ ŸÊ„UË¢– ⁄UÊ◊∑§ÕÊ ¬⁄U L§Áø ◊Ÿ ◊Ê„UË¥H ∑§„U„ÈU ¬ÈŸËà ⁄UÊ◊ ªÈŸ ªÊÕÊ– ÷È¡ª⁄UÊ¡ ÷Í·Ÿ ‚È⁄UŸÊÕÊH 4H Cau.: jau° an∂ha byåpaka bibhu koµu, kahahu bujhåi nåtha mohi soµu. agya jåni risa ura jani dharahµu, jehi bidhi moha mi¢ai soi karahµu.1. maiÚ bana d∂khi råma prabhutå∂, ati bhaya bikala na tumhahi sunå∂. tadapi malina mana bodhu na åvå, so phalu bhal∂ bhå° ti hama påvå.2. ajahµu° kachu sa≈sau mana more°, karahu kæpå binavau° kara jore°. prabhu taba mohi bahu bhå° ti prabodhå, nåtha so samujhi karahu jani krodhå.3. taba kara asa bimoha aba nåh∂°, råmakathå para ruci mana måh∂°. kahahu pun∂ta råma guna gåthå, bhujagaråja bhµu¶ana suranåthå.4. ìIf, my lord, there is any other desireless, all-pervading and all-powerful Brahma, instruct me about the same. Be not angry at my folly, but take steps to wipe out my ignorance. In the wood (in my previous birth) I witnessed ›r∂ Råmaís glory, although I was too awe- stricken to tell You. Yet, my mind was so impure that I did not understand, and I reaped a good return for my folly. Some doubt still lingers in my mind. Be gracious to me, I implore You with joined palms. Lord, You instructed me then in ways more than one; yet I did not understand. Do not allow this thought to anger You. I have no such delusion now; I find developed in me a taste for hearing the story of Råma. Recount the sacred virtues of ›r∂ Råma, O Lord of immortals, having the serpent-king (›e¶a) for an ornament.î (1ó4) ŒÙ0󒢌©°U ¬Œ œÁ⁄U œ⁄UÁŸ Á‚L§ Á’Ÿÿ ∑§⁄U©°U ∑§⁄U ¡ÙÁ⁄U– ’⁄UŸ„ÈU ⁄UÉÊÈ’⁄U Á’‚Œ ¡‚È üÊÈÁà Á‚h¢Êà ÁŸøÙÁ⁄UH 109H Do.: ba≈dau° pada dhari dharani siru binaya karau° kara jori, baranahu raghubara bisada jasu ‹ruti siddhå≈ta nicori.109. ìPlacing my head on the ground, I adore Your feet and entreat You with joined palms to recount the unsullied glory of the Chief of Raghus, giving in substance the conclusion of the revealed texts (the Vedas) on the subject. (109) øı0ó¡ŒÁ¬ ¡ÙÁ·ÃÊ Ÿ®„U •Áœ∑§Ê⁄UË– ŒÊ‚Ë ◊Ÿ ∑˝§◊ ’øŸ ÃÈê„UÊ⁄UËH ªÍ…∏U©U Ãûfl Ÿ ‚ÊœÈ ŒÈ⁄UÊfl®„U– •Ê⁄Uà •Áœ∑§Ê⁄UË ¡„°U ¬Êfl®„UH 1H •Áà •Ê⁄UÁà ¬Í¿U©°U ‚È⁄U⁄UÊÿÊ– ⁄UÉÊȬÁà ∑§ÕÊ ∑§„U„ÈU ∑§Á⁄U ŒÊÿÊH ¬˝Õ◊ ‚Ù ∑§Ê⁄UŸ ∑§„U„ÈU Á’øÊ⁄UË– ÁŸª¸ÈŸ ’˝rÊÔ ‚ªÈŸ ’¬È œÊ⁄UËH 2H ¬ÈÁŸ ¬˝÷È ∑§„„ÈU ⁄UÊ◊ •flÃÊ⁄UÊ– ’Ê‹øÁ⁄Uà ¬ÈÁŸ ∑§„U„ÈU ©UŒÊ⁄UÊH ∑§„U„ÈU ¡ÕÊ ¡ÊŸ∑§Ë Á’’Ê„UË¥– ⁄UÊ¡ Ã¡Ê ‚Ù ŒÍ·Ÿ ∑§Ê„UË¥H 3H ’Ÿ ’Á‚ ∑§Ëã„U øÁ⁄Uà •¬Ê⁄UÊ– ∑§„U„ÈU ŸÊÕ Á¡Á◊ ⁄UÊflŸ ◊Ê⁄UÊH ⁄UÊ¡ ’ÒÁ∆U ∑§Ëã„UË¥ ’„ÈU ‹Ë‹Ê– ‚∑§‹ ∑§„U„ÈU ‚¢∑§⁄U ‚Èπ‚Ë‹ÊH 4H
- 136. 136 * ›R∫RÅMACARITAMÅNASA * Cau.: jadapi jo¶itå nahiÚ adhikår∂, dås∂ mana krama bacana tumhår∂. gµuRhau tattva na sådhu duråvahiÚ, årata adhikår∂ jaha° påvahiÚ.1. ati årati pµuchau° suraråyå, raghupati kathå kahahu kari dåyå. prathama so kårana kahahu bicår∂, nirguna brahma saguna bapu dhår∂.2. puni prabhu kahahu råma avatårå, bålacarita puni kahahu udårå. kahahu jathå jånak∂ bibåh∂°, råja tajå so dµu¶ana kåh∂°.3. bana basi k∂nhe carita apårå, kahahu nåtha jimi råvana mårå. råja bai¢hi k∂nh∂° bahu l∂lå, sakala kahahu sa≈kara sukhas∂lå.4. ìThough as a woman I am not qualified to hear it, I am Your servant in thought, word and deed. Saints do not withhold even an esoteric truth wherever they find a person smitten with agony, and therefore qualified to receive it. I ask You with a heart sore distressed; be gracious enough to narrate the story of the Lord of Raghus. First tell me after a mature thought what makes the unqualified Brahma assume a qualified form. Then, my lord, relate the story of ›r∂ Råmaís descent, and tell me next the charming exploits of His childhood. Then let me know how He wedded Janakaís daughter, S∂tå, and the fault for which He had to renounce His fatherís kingdom later on. Then describe the innumerable deeds performed by Him while He lived in the forest; and further tell me, my lord, how He killed Råvaƒa. Then relate, O blissful ›a∆kara, all the numerous sports that were enacted by Him after his coronation. (1ó4) ŒÙ0ó’„ÈUÁ⁄U ∑§„U„È ∑§L§ŸÊÿß ∑§Ëã„U ¡Ù •ø⁄U¡ ⁄UÊ◊– ¬˝¡Ê ‚Á„Uà ⁄UÉÊÈ’¢‚◊ÁŸ Á∑§Á◊ ªflŸ ÁŸ¡ œÊ◊H 110H Do.: bahuri kahahu karunåyatana k∂nha jo acaraja råma, prajå sahita raghuba≈samani kimi gavane nija dhåma.110. ìThereafter relate, O gracious Lord, the miracle wrought by Råma, viz., how that Jewel of Raghuís line proceeded to His divine Abode alongwith all His subjects.î (110) øı0ó¬ÈÁŸ ¬˝÷È ∑§„U„ÈU ‚Ù Ãûfl ’πÊŸË– ¡®„U Á’ÇÿÊŸ ◊ªŸ ◊ÈÁŸ ÇÿÊŸËH ÷ªÁà ÇÿÊŸ Á’ÇÿÊŸ Á’⁄Uʪʖ ¬ÈÁŸ ‚’ ’⁄UŸ„ÈU ‚Á„Uà Á’÷ʪÊH 1H •ı⁄U©U ⁄UÊ◊ ⁄U„USÿ •Ÿ∑§Ê– ∑§„U„ÈU ŸÊÕ •Áà Á’◊‹ Á’’∑§ÊH ¡Ù ¬˝÷È ◊Ò¥ ¬Í¿UÊ Ÿ®„U „UÙ߸– ‚Ù©U ŒÿÊ‹ ⁄UÊπ„ÈU ¡ÁŸ ªÙ߸H 2H ÃÈê„U ÁòÊ÷ÈflŸ ªÈ⁄U§ ’Œ ’πÊŸÊ– •ÊŸ ¡Ëfl ¬Ê°fl⁄U ∑§Ê ¡ÊŸÊH ¬˝SŸ ©U◊Ê ∑Ò§ ‚„U¡ ‚È„UÊ߸– ¿U‹ Á’„UËŸ ‚ÈÁŸ Á‚fl ◊Ÿ ÷Ê߸H 3H „U⁄U Á„Uÿ° ⁄UÊ◊øÁ⁄Uà ‚’ •Ê∞– ¬˝◊ ¬È‹∑§ ‹ÙøŸ ¡‹ ¿UÊ∞H üÊË⁄UÉÊÈŸÊÕ M§¬ ©U⁄U •ÊflÊ– ¬⁄U◊ÊŸ¢Œ •Á◊à ‚Èπ ¬ÊflÊH 4H Cau.: puni prabhu kahahu so tattva bakhån∂, jehiÚ bigyåna magana muni gyån∂. bhagati gyåna bigyåna birågå, puni saba baranahu sahita bibhågå.1. aurau råma rahasya anekå, kahahu nåtha ati bimala bibekå. jo prabhu maiÚ pµuchå nahiÚ ho∂, sou dayåla råkhahu jani go∂.2. tumha tribhuvana gura beda bakhånå, åna j∂va på° vara kå jånå. prasna umå kai sahaja suhå∂, chala bih∂na suni siva mana bhå∂.3. hara hiya° råmacarita saba åe, prema pulaka locana jala chåe. ‹r∂raghunåtha rµupa ura åvå, paramåna≈da amita sukha påvå.4.
- 137. * BÅLA-KÅ°NœA *137 ìThen expound, my lord, the truth in the realization of which enlightened sages remain absorbed. And thereafter discuss in detail the conceptions of Devotion, J¤åna or Knowledge of the formless Absolute, Vij¤åna or the Knowledge of qualified Divinity with and without form, and Dispassion. Over and above this, O Lord of purest understanding, reveal to me the many other mysteries connected with Råma. And if there be anything which I have omitted to ask, do not keep it back, my gracious lord. You are the preceptor of all the three spheres, so declare the Vedas; what can other poor creatures know?î ›iva was glad at heart to hear these questions of Umå, naturally pleasing and guileless as they were. All the exploits of Råma flashed on His mind; the hair on His body bristled with rapture and His eyes filled with tears. The figure of ›r∂ Råma was reflected on the mirror of His heart. This brought immense joy to ›iva, who is an embodiment of supreme bliss Himself. (1ó4) ŒÙ0ó◊ªŸ äÿÊŸ⁄U‚ Œ¢«U ¡Èª ¬ÈÁŸ ◊Ÿ ’Ê„U⁄U ∑§Ëã„U– ⁄UÉÊȬÁà øÁ⁄Uà ◊„U‚ Ã’ „U⁄UÁ·Ã ’⁄UŸÒ ‹Ëã„UH 111H Do.: magana dhyånarasa da≈Œa juga puni mana båhera k∂nha, raghupati carita mahesa taba hara¶ita baranai l∂nha.111. For an hour or so ›iva was lost in the ecstasy of meditation. He then recovered Himself and thereafter began joyfully to tell the story of Råma. (111) øı0ó¤ÊÍ∆U©U ‚àÿ ¡ÊÁ„U Á’ŸÈ ¡ÊŸ¥– Á¡Á◊ ÷È¡¢ª Á’ŸÈ ⁄U¡È ¬Á„UøÊŸ¥H ¡Á„U ¡ÊŸ¥ ¡ª ¡Êß „U⁄UÊ߸– ¡Êª¥ ¡ÕÊ ‚¬Ÿ ÷˝◊ ¡Ê߸H 1H ’¢Œ©°U ’Ê‹M§¬ ‚Ùß ⁄UÊ◊Í– ‚’ Á‚Áœ ‚È‹÷ ¡¬Ã Á¡‚È ŸÊ◊ÍH ◊¢ª‹ ÷flŸ •◊¢ª‹ „UÊ⁄UË– º˝fl©U ‚Ù Œ‚⁄UÕ •Á¡⁄U Á’„UÊ⁄UËH 2H ∑§Á⁄U ¬˝ŸÊ◊ ⁄UÊ◊Á„U ÁòʬÈ⁄UÊ⁄UË– „U⁄UÁ· ‚ÈœÊ ‚◊U Áª⁄UÊ ©UøÊ⁄UËH œãÿ œãÿ ÁªÁ⁄U⁄UÊ¡∑ȧ◊Ê⁄UË– ÃÈê„U ‚◊ÊŸ Ÿ®„U ∑§Ù©U ©U¬∑§Ê⁄UËH 3H ¬Í°¿U„ÈU ⁄UÉÊȬÁà ∑§ÕÊ ¬˝‚¢ªÊ– ‚∑§‹ ‹Ù∑§ ¡ª ¬ÊflÁŸ ª¢ªÊH ÃÈê„U ⁄UÉÊÈ’Ë⁄U ø⁄UŸ •ŸÈ⁄Uʪ˖ ∑§ËÁã„U„ÈU ¬˝SŸ ¡ªÃ Á„Uà ‹ÊªËH 4H Cau. : jhµu¢heu satya jåhi binu jåne°, jimi bhuja≈ga binu raju pahicåne°. jehi jåne° jaga jåi herå∂, jåge° jathå sapana bhrama jå∂.1. ba≈dau° bålarµupa soi råmµu, saba sidhi sulabha japata jisu nåmµu. ma≈gala bhavana ama≈gala hår∂, dravau so dasaratha ajira bihår∂.2. kari pranåma råmahi tripurår∂, hara¶i sudhå sama girå ucår∂. dhanya dhanya giriråjakumår∂, tumha samåna nahiÚ kou upakår∂.3. pu°chehu raghupati kathå prasa≈gå, sakala loka jaga påvani ga≈gå. tumha raghub∂ra carana anuråg∂, k∂nhihu prasna jagata hita låg∂.4. ìDue to lack of knowledge about ›r∂ Råma even the unreal passes for real, just as ignorance about a rope leads us to mistake it for a snake. Even so the moment we know Him the world of matter vanishes, just as the delusion of a dream disappears as soon as we wake up. Him do I reverence in the form of a Child, the repetition of whose Name brings all kinds of success within our easy reach. May that Home of bliss and Bane of woe take compassion on meóHe who sports in the courtyard of king Da‹aratha.î After thus paying homage to Råma, the Slayer of the demon Tripura joyfully
- 138. 138 * ›R∫RÅMACARITAMÅNASA * spoke in mellifluous accents as follows: ìYou are indeed blessed and worthy of applause, O daughter of the mountain-king; there is no such benefactor as you. You have asked Me to repeat the history of the Lord of Raghus, which is potent enough to sanctify all the spheres even as the Ga∆gå purifies the whole world. You are full of love for the feet of the Hero of Raghuís race; You have put questions to Me only with an eye to the good of the world.î (1ó4) ŒÙ0ó⁄UÊ◊ ∑Χ¬Ê Ã¥ ¬Ê⁄U’Áà ‚¬Ÿ„È°U Ãfl ◊Ÿ ◊Ê®„– ‚Ù∑§ ◊Ù„U ‚¢Œ„U ÷˝◊ ◊◊ Á’øÊ⁄U ∑§¿ÈU ŸÊ®„UH 112H Do.: råma kæpå te° pårabati sapanehu° tava mana måhiÚ, soka moha sa≈deha bhrama mama bicåra kachu nåhiÚ.112. ìBy the blessing of Råma, O Pårvat∂, not even in dream can grief, infatuation, doubt or error enter your mind, so far as I can judge.î (112) øı0óÃŒÁ¬ •‚¢∑§Ê ∑§ËÁã„U„ÈU ‚Ù߸– ∑§„Uà ‚ÈŸÃ ‚’ ∑§⁄U Á„Uà „UÙ߸H Á¡ã„U „UÁ⁄U ∑§ÕÊ ‚ÈŸË Ÿ®„U ∑§ÊŸÊ– üÊflŸ ⁄¢œ˝ •Á„U÷flŸ ‚◊ÊŸÊH 1H ŸÿŸÁã„U ‚¢Ã Œ⁄U‚ Ÿ®„U ŒπÊ– ‹ÙøŸ ◊Ù⁄U¬¢π ∑§⁄U ‹πÊH à Á‚⁄U ∑§≈ÈU âȒÁ⁄U ‚◊ÃÍ‹Ê– ¡ Ÿ Ÿ◊à „UÁ⁄U ªÈ⁄U ¬Œ ◊Í‹ÊH 2H Á¡ã„U „UÁ⁄U÷ªÁà NUŒÿ° Ÿ®„U •ÊŸË– ¡Ëflà ‚fl ‚◊ÊŸ Ãß ¬˝ÊŸËH ¡Ù Ÿ®„U ∑§⁄Uß ⁄UÊ◊ ªÈŸ ªÊŸÊ– ¡Ë„U ‚Ù ŒÊŒÈ⁄U ¡Ë„U ‚◊ÊŸÊH 3H ∑ȧÁ‹‚ ∑§∆UÙ⁄U ÁŸ∆ÈU⁄U ‚Ùß ¿UÊÃË– ‚ÈÁŸ „UÁ⁄UøÁ⁄Uà Ÿ ¡Ù „U⁄U·ÊÃËH ÁªÁ⁄U¡Ê ‚ÈŸ„ÈU ⁄UÊ◊ ∑Ò§ ‹Ë‹Ê– ‚È⁄U Á„Uà ŒŸÈ¡ Á’◊Ù„UŸ‚Ë‹ÊH 4H Cau.: tadapi asa≈kå k∂nhihu so∂, kahata sunata saba kara hita ho∂. jinha hari kathå sun∂ nahiÚ kånå, ‹ravana ra≈dhra ahibhavana samånå.1. nayananhi sa≈ta darasa nahiÚ dekhå, locana morapa≈kha kara lekhå. te sira ka¢u tu≈bari samatµulå, je na namata hari gura pada mµulå.2. jinha haribhagati hædaya° nahiÚ ån∂, j∂vata sava samåna tei prån∂. jo nahiÚ karai råma guna gånå, j∂ha so dådura j∂ha samånå.3. kulisa ka¢hora ni¢hura soi chåt∂, suni haricarita na jo hara¶åt∂. girijå sunahu råma kai l∂lå, sura hita danuja bimohanas∂lå.4. ìYet you have expressed the same old doubts again, so that all those who repeat or hear this account may be benefited thereby. The ears of those who have never heard the stories of ›r∂ Hari are no better than snake-holes. The eyes of those who have not blessed them with the sight of saints are as good as the sham eyes in a peacockís tail. The heads that bow not at the soles of ›r∂ Hari or of oneís preceptor are just like bitter pumpkins. Those who have cherished not in their heart the spirit of devotion to ›r∂ Hari are as good as dead, though living. The tongue that does not sing the praises of Råma is just like the tongue of a frog. The heart which does not rejoice to hear the tales of ›r∂ Hari is hard as adamant and cruel indeed. Hear, O Girijå, the exploits of ›r∂ Råma, which prove beneficial to the gods and mystify the demons.î (1ó4) ŒÙ0ó⁄UÊ◊∑§ÕÊ ‚È⁄UœŸÈ ‚◊ ‚flà ‚’ ‚Èπ ŒÊÁŸ– ‚Â◊Ê¡ ‚È⁄U‹Ù∑§ ‚’ ∑§Ù Ÿ ‚ÈŸÒ •‚ ¡ÊÁŸH 113H
- 139. * BÅLA-KÅ°NœA *139 Do.: råmakathå suradhenu sama sevata saba sukha dåni, satasamåja suraloka saba ko na sunai asa jåni.113. ìLike the cow of plenty, the story of Råma bestows all blessings on those who devote themselves to it; and the assemblages of saints are the various abodes of gods. Knowing this, who would not listen to it?î (113) øı0ó⁄UÊ◊∑§ÕÊ ‚È¢Œ⁄U ∑§⁄U ÃÊ⁄UË– ‚¢‚ÿ Á’„Uª ©U«∏UÊflÁŸ„UÊ⁄UËH ⁄UÊ◊∑§ÕÊ ∑§Á‹ Á’≈U¬ ∑ȧ∆UÊ⁄UË– ‚ÊŒ⁄U ‚ÈŸÈ ÁªÁ⁄U⁄UÊ¡∑ȧ◊Ê⁄UËH 1H ⁄UÊ◊ ŸÊ◊ ªÈŸ øÁ⁄Uà ‚È„UÊ∞– ¡Ÿ◊ ∑§⁄U◊ •ªÁŸÃ üÊÈÁà ªÊ∞H ¡ÕÊ •Ÿ¢Ã ⁄UÊ◊ ÷ªflÊŸÊ– ÃÕÊ ∑§ÕÊ ∑§Ë⁄UÁà ªÈŸ ŸÊŸÊH 2H ÃŒÁ¬ ¡ÕÊ üÊÈà ¡Á‚ ◊Áà ◊Ù⁄UË– ∑§Á„U„U©°U ŒÁπ ¬˝ËÁà •Áà ÃÙ⁄UËH ©U◊Ê ¬˝SŸ Ãfl ‚„U¡ ‚È„UÊ߸– ‚ÈπŒ ‚¢Ã‚¢◊à ◊ÙÁ„U ÷Ê߸H 3H ∞∑§ ’Êà Ÿ®„U ◊ÙÁ„U ‚Ù„UÊŸË– ¡ŒÁ¬ ◊Ù„U ’‚ ∑§„U„ÈU ÷flÊŸËH ÃÈê„U ¡Ù ∑§„UÊ ⁄UÊ◊ ∑§Ù©U •ÊŸÊ– ¡Á„U üÊÈÁà ªÊfl œ⁄U®„U ◊ÈÁŸ äÿÊŸÊH 4H Cau.: råmakathå su≈dara kara tår∂, sa≈saya bihaga uRåvanihår∂. råmakathå kali bi¢apa ku¢hår∂, sådara sunu giriråjakumår∂.1. råma nåma guna carita suhåe, janama karama aganita ‹ruti gåe. jathå ana≈ta råma bhagavånå, tathå kathå k∂rati guna nånå.2. tadapi jathå ‹ruta jasi mati mor∂, kahihau° dekhi pr∂ti ati tor∂. umå prasna tava sahaja suhå∂, sukhada sa≈tasa≈mata mohi bhå∂.3. eka båta nahiÚ mohi sohån∂, jadapi moha basa kahehu bhavån∂. tumha jo kahå råma kou ånå, jehi ‹ruti gåva dharahiÚ muni dhyånå.4. ìThe story of Råma is the lovely clap of hand-palms which scares away the birds of doubt. Even so the story of Råma is an axe to the tree of Kaliyuga (the impurities of the Kali age); listen to it with reverence, O daughter of the mountain-king. The charming names of ›r∂ Råma, as well as His virtues, stories, births and deeds have all been declared by the Vedas to be beyond number. As there is no end to the divine Råma, even so His stories, glory and virtues are also endless. Yet, seeing your great love, I will tell them even as I have heard of them to the best of my intellectual capacity. Umå, your inquiries are naturally winning and delightful and such as are approved of by the saints; as for myself I am particularly pleased to hear them. But there was one thing, Bhavån∂, which I did not like, although you uttered it under a spell of delusion: you suggested that the Råma whom the Vedas extol and on whom the sages contemplate is someone else!î (1ó4) ŒÙ0ó∑§„U®„U ‚ÈŸ®„U •‚ •œ◊ Ÿ⁄U ª˝‚ ¡ ◊Ù„U Á¬‚Êø– ¬Ê·¢«UË „UÁ⁄U ¬Œ Á’◊Èπ ¡ÊŸ®„U ¤ÊÍ∆U Ÿ ‚ÊøH 114H Do.: kahahiÚ sunahiÚ asa adhama nara grase je moha pisåca, på¶a≈Œ∂ hari pada bimukha jånahiÚ jhµu¢ha na såca.114. ìSuch words are spoken and heard by those vile men alone who are possessed by the devil of infatuation, are impious and averse to the feet of ›r∂ Hari and know no difference between truth and falsehood.î (114)
- 140. 140 * ›R∫RÅMACARITAMÅNASA * øı0ó•Çÿ •∑§ÙÁ’Œ •¢œ •÷ʪ˖ ∑§Ê߸ Á’·ÿ ◊È∑ȧ⁄U ◊Ÿ ‹ÊªËH ‹¢¬≈U ∑§¬≈UË ∑ȧÁ≈U‹ Á’‚·Ë– ‚¬Ÿ„È°U ‚¢Ã‚÷Ê Ÿ®„U ŒπËH 1H ∑§„U®„U à ’Œ •‚¢◊à ’ÊŸË– Á¡ã„U ∑¥§ ‚Í¤Ê ‹Ê÷È Ÿ®„U „UÊŸËH ◊È∑ȧ⁄U ◊Á‹Ÿ •L§ ŸÿŸ Á’„UËŸÊ– ⁄UÊ◊ M§¬ Œπ®„U Á∑§Á◊ ŒËŸÊH 2H Á¡ã„U ∑¥§ •ªÈŸ Ÿ ‚ªÈŸ Á’’∑§Ê– ¡À¬®„U ∑§ÁÀ¬Ã ’øŸ •Ÿ∑§ÊH „UÁ⁄U◊ÊÿÊ ’‚ ¡ªÃ ÷˝◊Ê„UË¥– ÁÃã„UÁ„U ∑§„Uà ∑§¿ÈU •ÉÊÁ≈Uà ŸÊ„UË¥H 3H ’ÊÃÈ‹ ÷Íà Á’’‚ ◊ÃflÊ⁄U– à Ÿ®„U ’Ù‹®„U ’øŸ Á’øÊ⁄UH Á¡ã„U ∑Χà ◊„UÊ◊Ù„U ◊Œ ¬ÊŸÊ– ÁÃã„U ∑§⁄U ∑§„UÊ ∑§Á⁄U• Ÿ®„U ∑§ÊŸÊH 4H Cau.: agya akobida a≈dha abhåg∂, kå∂ bi¶aya mukura mana låg∂. la≈pa¢a kapa¢∂ ku¢ila bise¶∂, sapanehu° sa≈tasabhå nahiÚ dekh∂.1. kahahiÚ te beda asa≈mata bån∂, jinha ke° sµujha låbhu nahiÚ hån∂. mukura malina aru nayana bih∂nå, råma rµupa dekhahiÚ kimi d∂nå.2. jinha ke° aguna na saguna bibekå, jalpahiÚ kalpita bacana anekå. harimåyå basa jagata bhramåh∂°, tinhahi kahata kachu agha¢ita nåh∂°.3. båtula bhµuta bibasa matavåre, te nahiÚ bolahiÚ bacana bicåre. jinha kæta mahåmoha mada pånå, tinha kara kahå karia nahiÚ kånå.4. ìFoolish, ignorant and blind wretches, the mirror of whose heart is clouded by the film of sensuality, lecherous, deceitful and grossly perverse, who have never seen an assemblage of holy men even in a dream and who have no sense of gain and loss, they alone make statements which are repugnant to the Vedas. The mirror of their heart is soiled and they have no eyes to see; how-then, can those wretched souls behold the beauty of ›r∂ Råma? For those who have no knowledge either of the unqualified Brahma or of qualified Divinity, who indulge in fanciful utterances of various kinds and who spin round in this world under the influence of ›r∂ Hariís deluding potency, no assertion is too absurd to make. Those who are delirious or mad, those who are possessed and those who are inebriated, do not talk sense. None should give ear to the ravings of those who have drunk the wine of infatuation.î (1ó4) ‚Ù0ó•‚ ÁŸ¡ NUŒÿ° Á’øÊÁ⁄U Ã¡È ‚¢‚ÿ ÷¡È ⁄UÊ◊ ¬Œ– ‚ÈŸÈ ÁªÁ⁄U⁄UÊ¡ ∑ȧ◊ÊÁ⁄U ÷˝◊ Ã◊ ⁄UÁ’ ∑§⁄U ’øŸ ◊◊H 115H So.: asa nija hædaya° bicåri taju sa≈saya bhaju råma pada, sunu giriråja kumåri bhrama tama rabi kara bacana mama.115. ìThus assured in your heart, discard all doubt and adore ›r∂ Råmaís feet. O daughter of the mountain-king, hear my words, which are sun-beams as it were for the darkness of error.î (115) øı0ó‚ªÈŸÁ„U •ªÈŸÁ„U Ÿ®„U ∑§¿ÈU ÷ŒÊ– ªÊfl®„U ◊ÈÁŸ ¬È⁄UÊŸ ’Èœ ’ŒÊH •ªÈŸ •M§¬ •‹π •¡ ¡Ù߸– ÷ªÃ ¬˝◊ ’‚ ‚ªÈŸ ‚Ù „UÙ߸H 1H ¡Ù ªÈŸ ⁄UÁ„Uà ‚ªÈŸ ‚Ùß ∑Ò§‚¥– ¡‹È Á„U◊ ©U¬‹ Á’‹ª Ÿ®„U ¡Ò‚¥H ¡Ê‚È ŸÊ◊ ÷˝◊ ÁÃÁ◊⁄U ¬Ã¢ªÊ– ÃÁ„U Á∑§Á◊ ∑§Á„U• Á’◊Ù„U ¬˝‚¢ªÊH 2H
- 141. * BÅLA-KÅ°NœA *141 ⁄UÊ◊ ‚Áìʌʟ¢Œ ÁŒŸ‚Ê– Ÿ®„U Ä°U ◊Ù„U ÁŸ‚Ê ‹fl‹‚ÊH ‚„U¡ ¬˝∑§Ê‚M§¬ ÷ªflÊŸÊ– Ÿ®„U Ä°U ¬ÈÁŸ Á’ÇÿÊŸ Á’„UÊŸÊH 3H „U⁄U· Á’·ÊŒ ÇÿÊŸ •ÇÿÊŸÊ– ¡Ëfl œ◊¸ •„UÁ◊Áà •Á÷◊ÊŸÊH ⁄UÊ◊ ’˝rÊÔ éÿʬ∑§ ¡ª ¡ÊŸÊ– ¬⁄U◊ÊŸ¢Œ ¬⁄U‚ ¬È⁄UÊŸÊH 4H Cau.: sagunahi agunahi nahiÚ kachu bhedå, gåvahiÚ muni puråna budha bedå. aguna arµupa alakha aja jo∂, bhagata prema basa saguna so ho∂.1. jo guna rahita saguna soi kaise°, jalu hima upala bilaga nahiÚ jaise°. jåsu nåma bhrama timira pata≈gå, tehi kimi kahia bimoha prasa≈gå.2. råma saccidåna≈da dineså, nahiÚ taha° moha niså lavaleså. sahaja prakåsarµupa bhagavånå, nahiÚ taha° puni bigyåna bihånå.3. hara¶a bi¶åda gyåna agyånå, j∂va dharma ahamiti abhimånå. råma brahma byåpaka jaga jånå, paramåna≈da paresa purånå.4. There is no difference between qualified Divinity and the unqualified Brahma: so declare the sages and men of wisdom, the Vedas and the Puråƒas. That which is attributeless and formless, imperceptible and unborn, becomes qualified under the influence of the devoteeís love. How can the Absolute become qualified? In the same way as water and the hail-stone are non-different in substance. Infatuation is out of the question for Him whose very Name is like the sun to the darkness of error. ›r∂ Råma, who is Truth, Consciousness and Bliss combined, is like the sun; the night of ignorance cannot subsist in Him even to the smallest degree. He is the Lord whose very being is light; there is no dawn of understanding in His case (for the dawn presupposes night and night there is none in the sunlight of ›r∂ Råma). Joy and grief, knowledge and ignorance, egoism and prideóthese are the characteristics of a J∂va (finite being). ›r∂ Råma is the all-pervading Brahma; He is supreme bliss personified, the highest Lord and the most ancient Being. The whole world knows it. (1ó4) ŒÙ0ó¬ÈL§· ¬˝Á‚h ¬˝∑§Ê‚ ÁŸÁœ ¬˝ª≈U ¬⁄UÊfl⁄U ŸÊÕ– ⁄UÉÊÈ∑ȧ‹◊ÁŸ ◊◊ SflÊÁ◊ ‚Ùß ∑§Á„U Á‚fl° ŸÊÿ©U ◊ÊÕH 116H Do.: puru¶a prasiddha prakåsa nidhi praga¢a paråvara nåtha, raghukulamani mama svåmi soi kahi siva° nåyau måtha.116. ìHe who is universally known as the Spirit, the fount of light, manifest in all forms and is the lord of life as well as of matter, that Jewel of Raghuís line is my Master.î So saying ›iva bowed His head to Him. (116) øı0óÁŸ¡ ÷˝◊ Ÿ®„U ‚◊Ȥʮ„U •ÇÿÊŸË– ¬˝÷È ¬⁄U ◊Ù„U œ⁄U®„U ¡«∏U ¬˝ÊŸËH ¡ÕÊ ªªŸ ÉÊŸ ¬≈U‹ ÁŸ„UÊ⁄UË– ¤ÊÊ°¬©U ÷ÊŸÈ ∑§„U®„U ∑ȧÁ’øÊ⁄UËH 1H ÁøÃfl ¡Ù ‹ÙøŸ •¢ªÈÁ‹ ‹Ê∞°– ¬˝ª≈U ¡Èª‹ ‚Á‚ ÃÁ„U ∑§ ÷Ê∞°H ©U◊Ê ⁄UÊ◊ Á’·ß∑§ •‚ ◊Ù„UÊ– Ÿ÷ Ã◊ œÍ◊ œÍÁ⁄U Á¡Á◊ ‚Ù„UÊH 2H Á’·ÿ ∑§⁄UŸ ‚È⁄U ¡Ëfl ‚◊ÃÊ– ‚∑§‹ ∞∑§ Ã¥ ∞∑§ ‚øÃÊH ‚’ ∑§⁄U ¬⁄U◊ ¬˝∑§Ê‚∑§ ¡Ù߸– ⁄UÊ◊ •ŸÊÁŒ •flœ¬Áà ‚Ù߸H 3H ¡ªÃ ¬˝∑§ÊSÿ ¬˝∑§Ê‚∑§ ⁄UÊ◊Í– ◊Êÿʜ˂ ÇÿÊŸ ªÈŸ œÊ◊ÍH ¡Ê‚È ‚àÿÃÊ Ã¥ ¡«∏U ◊ÊÿÊ– ÷Ê‚ ‚àÿ ßfl ◊Ù„U ‚„UÊÿÊH 4H
- 142. 142 * ›R∫RÅMACARITAMÅNASA * Cau.: nija bhrama nahiÚ samujhahiÚ agyån∂, prabhu para moha dharahiÚ jaRa prån∂. jathå gagana ghana pa¢ala nihår∂, jhå° peu bhånu kahahiÚ kubicår∂.1. citava jo locana a≈guli låe°, praga¢a jugala sasi tehi ke bhåe°. umå råma bi¶aika asa mohå, nabha tama dhµuma dhµuri jimi sohå.2. bi¶aya karana sura j∂va sametå, sakala eka te° eka sacetå. saba kara parama prakåsaka jo∂, råma anådi avadhapati so∂.3. jagata prakåsya prakåsaka råmµu, måyådh∂sa gyåna guna dhåmµu. jåsu satyatå te° jaRa måyå, bhåsa satya iva moha sahåyå.4. ìFools do not perceive their own error; on the other hand, those stupid creatures attribute infatuation to the Lord, just as on seeing the sky covered with clouds, men of unsound judgment declare that the sun has been screened by the clouds. To him who sees with a finger stuck into his eyes the moon appears as doubled. Umå, infatuation is attributed to Råma in the same way as darkness, smoke or dust appears in the sky. The objects of the senses, the senses and their presiding deities as well as the J∂va (embodied soul)óall these derive their illumination one from the other. (That is to say, the objects are illumined by the senses, the senses are illumined by their presiding deities and the deities presiding over the senses are illumined by the conscious Self). The supreme illuminator of them all is the eternal Råma, king of Ayodhyå. The world of matter is the object of illumination, while Råma is its illuminator. He is the lord of Måyå and the abode of wisdom and virtues. It is due to His reality that even unconscious Matter appears as real through ignorance.î (1ó4) ŒÙ0ó⁄U¡Ã ‚ˬ ◊„È°U ÷Ê‚ Á¡Á◊ ¡ÕÊ ÷ÊŸÈ ∑§⁄U ’ÊÁ⁄U– ¡ŒÁ¬ ◊Î·Ê ÁÄȰU ∑§Ê‹ ‚Ùß ÷˝◊ Ÿ ‚∑§ß ∑§Ù©U ≈UÊÁ⁄UH 117H Do.: rajata s∂pa mahu° bhåsa jimi jathå bhånu kara båri, jadapi mæ¶å tihu° kåla soi bhrama na sakai kou ¢åri.117. ìJust as a shell is mistaken for silver and a mirage for water even though the appearance is false at all times (in the past, present and future), nobody can dispel this delusion.î (117) øı0ó∞Á„U Á’Áœ ¡ª „UÁ⁄U •ÊÁüÊà ⁄U„U߸– ¡ŒÁ¬ •‚àÿ ŒÃ ŒÈπ •„U߸H ¡ı¥ ‚¬Ÿ¥ Á‚⁄U ∑§Ê≈ÒU ∑§Ù߸– Á’ŸÈ ¡Êª¥ Ÿ ŒÍÁ⁄U ŒÈπ „UÙ߸H 1H ¡Ê‚È ∑Χ¬Ê° •‚ ÷˝◊ Á◊Á≈U ¡Ê߸– ÁªÁ⁄U¡Ê ‚Ùß ∑Χ¬Ê‹ ⁄UÉÊÈ⁄UÊ߸H •ÊÁŒ •¢Ã ∑§Ù©U ¡Ê‚È Ÿ ¬ÊflÊ– ◊Áà •ŸÈ◊ÊÁŸ ÁŸª◊ •‚ ªÊflÊH 2H Á’ŸÈ ¬Œ ø‹ß ‚ÈŸß Á’ŸÈ ∑§ÊŸÊ– ∑§⁄U Á’ŸÈ ∑§⁄U◊ ∑§⁄Uß Á’Áœ ŸÊŸÊH •ÊŸŸ ⁄UÁ„Uà ‚∑§‹ ⁄U‚ ÷٪˖ Á’ŸÈ ’ÊŸË ’∑§ÃÊ ’«∏U ¡ÙªËH 3H ß Á’ŸÈ ¬⁄U‚ ŸÿŸ Á’ŸÈ ŒπÊ– ª˝„Uß ÉÊ˝ÊŸ Á’ŸÈ ’Ê‚ •‚·ÊH •Á‚ ‚’ ÷Ê°Áà •‹ıÁ∑§∑§ ∑§⁄UŸË– ◊Á„U◊Ê ¡Ê‚È ¡Êß Ÿ®„U ’⁄UŸËH 4H Cau.: ehi bidhi jaga hari å‹rita raha∂, jadapi asatya deta dukha aha∂. jau° sapane° sira kå¢ai ko∂, binu jåge° na dµuri dukha ho∂.1. jåsu kæpå° asa bhrama mi¢i jå∂, girijå soi kæpåla raghurå∂. ådi a≈ta kou jåsu na påvå, mati anumåni nigama asa gåvå.2.
- 143. * BÅLA-KÅ°NœA *143 binu pada calai sunai binu kånå, kara binu karama karai bidhi nånå. ånana rahita sakala rasa bhog∂, binu bån∂ bakatå baRa jog∂.3. tana binu parasa nayana binu dekhå, grahai ghråna binu båsa ase¶å. asi saba bhå°ti alaukika karan∂, mahimå jåsu jåi nahiÚ baran∂.4. ìIn a like manner is this world of matter superimposed on Hari. Though unreal, it gives us pain nonetheless, just as if a manís head is cut off in a dream, he is not rid of pain till he wakes. Girijå, He whose grace wipes out such delusion is none else than the benevolent Lord of Raghus. Nobody has been able to discover His beginning or end. Basing their conclusions on speculation the Vedas have described Him in the following words. He walks without feet, hears without ears and performs actions of various kinds even without hands. He enjoys all tastes without a mouth (palate) and is a most clever speaker even though devoid of speech. He touches without a body (the tactile sense), sees without eyes and catches all odours even without a nose (the olfactory sense). His ways are thus supernatural in every respect and His glory is beyond description.î (1ó4) ŒÙ0ó¡Á„U ßÁ◊ ªÊfl®„U ’Œ ’Èœ ¡ÊÁ„U œ⁄U®„U ◊ÈÁŸ äÿÊŸ– ‚Ùß Œ‚⁄UÕ ‚Èà ÷ªÃ Á„Uà ∑§Ù‚‹¬Áà ÷ªflÊŸH 118H Do.: jehi imi gåvahiÚ beda budha jåhi dharahiÚ muni dhyåna, soi dasaratha suta bhagata hita kosalapati bhagavåna.118. ìHe who is thus extolled by the Vedas and men of wisdom and whom the sages love to contemplate is no other than the divine Råma, son of Da‹aratha, lord of Ayodhyå, the friend of His devotees.î (118) øı0ó∑§Ê‚Ë¥ ◊⁄Uà ¡¢ÃÈ •fl‹Ù∑§Ë– ¡Ê‚È ŸÊ◊ ’‹ ∑§⁄U©°U Á’‚Ù∑§ËH ‚Ùß ¬˝÷È ◊Ù⁄U ø⁄UÊø⁄U SflÊ◊Ë– ⁄UÉÊÈ’⁄U ‚’ ©U⁄U •¢Ã⁄U¡Ê◊ËH 1H Á’’‚„È° ¡Ê‚È ŸÊ◊ Ÿ⁄U ∑§„U„UË¥– ¡Ÿ◊ •Ÿ∑§ ⁄Áøà •ÉÊ Œ„U„UË¥H ‚ÊŒ⁄U ‚ÈÁ◊⁄UŸ ¡ Ÿ⁄U ∑§⁄U„UË¥– ÷fl ’ÊÁ⁄UÁœ ªÙ¬Œ ßfl Ã⁄U„UË¥H 2H ⁄UÊ◊ ‚Ù ¬⁄U◊ÊÃ◊Ê ÷flÊŸË– Ä°U ÷˝◊ •Áà •Á’Á„Uà Ãfl ’ÊŸËH •‚ ‚¢‚ÿ •ÊŸÃ ©U⁄U ◊Ê„UË¥– ÇÿÊŸ Á’⁄Uʪ ‚∑§‹ ªÈŸ ¡Ê„UË¥H 3H ‚ÈÁŸ Á‚fl ∑§ ÷˝◊ ÷¢¡Ÿ ’øŸÊ– Á◊Á≈U ªÒ ‚’ ∑ȧÃ⁄U∑§ ∑Ò§ ⁄UøŸÊH ÷ß ⁄UÉÊȬÁà ¬Œ ¬˝ËÁà ¬˝ÃËÃË– ŒÊL§Ÿ •‚¢÷ÊflŸÊ ’ËÃËH 4H Cau.: kås∂° marata ja≈tu avalok∂, jåsu nåma bala karau° bisok∂. soi prabhu mora caråcara svåm∂, raghubara saba ura a≈tarajåm∂.1. bibasahu° jåsu nåma nara kahah∂°, janama aneka racita agha dahah∂°. sådara sumirana je nara karah∂°, bhava båridhi gopada iva tarah∂°.2. råma so paramåtamå bhavån∂, taha° bhrama ati abihita tava bån∂. asa sa≈saya ånata ura måh∂°, gyåna biråga sakala guna jåh∂°.3. suni siva ke bhrama bha≈jana bacanå, mi¢i gai saba kutaraka kai racanå. bhai raghupati pada pr∂ti prat∂t∂, dåruna asa≈bhåvanå b∂t∂.4. ìWhen I behold any creature dying in the holy Kå‹∂ (the modern Våråƒas∂), it is by the power of His Name that I rid it of all sorrow (liberate it). He is my Lord, the Chief of
- 144. 144 * ›R∫RÅMACARITAMÅNASA * Raghus, the sovereign of all creation, animate as well as inanimate, the witness of all hearts. If men repeat His Name even in a helpless state, sins committed by them in a series of previous existences are burnt away; while those who devoutly remember Him are able to cross the ocean of mundane existence as if it were a mere hollow made by the hoof of a cow. Råma is no other than that supreme Spirit. Bhavån∂; your assertion that He is subject to delusion is wholly unwarranted. The moment a man harbours such a doubt in his mind, his wisdom, dispassion and all other virtues bid adieu to him.î When Pårvat∂ heard ›ivaís illuminating words, the whole structure of her sophistry collapsed. Attachment and devotion to the feet of the Lord of Raghus sprang in her heart and her shocking incredulity disappeared. (1ó4) ŒÙ0ó¬ÈÁŸ ¬ÈÁŸ ¬˝÷È ¬Œ ∑§◊‹ ªÁ„U ¡ÙÁ⁄U ¬¢∑§L§„U ¬ÊÁŸ– ’Ù‹Ë¥ ÁªÁ⁄U¡Ê ’øŸ ’⁄U ◊Ÿ„È°U ¬˝◊ ⁄U‚ ‚ÊÁŸH 119H Do.: puni puni prabhu pada kamala gahi jori pa≈karuha påni, bol∂° girijå bacana bara manahu° prema rasa såni.119. Clasping the lotus-feet of her lord again and again, and joining her lotus-like palms, Pårvat∂ spoke the following fine words, steeping them as it were in the nectar of love:ó øı0ó‚Á‚ ∑§⁄U ‚◊ ‚ÈÁŸ Áª⁄UÊ ÃÈê„UÊ⁄UË– Á◊≈UÊ ◊Ù„U ‚⁄UŒÊì ÷Ê⁄UËH ÃÈê„U ∑Χ¬Ê‹ ‚’È ‚¢‚©U „U⁄U™§– ⁄UÊ◊ SflM§¬ ¡ÊÁŸ ◊ÙÁ„U ¬⁄U™§H 1H ŸÊÕ ∑Χ¬Ê° •’ ªÿ©U Á’·ÊŒÊ– ‚ÈπË ÷ÿ©°U ¬˝÷È ø⁄UŸ ¬˝‚ÊŒÊH •’ ◊ÙÁ„U •Ê¬ÁŸ ®∑§∑§Á⁄U ¡ÊŸË– ¡ŒÁ¬ ‚„U¡ ¡«∏U ŸÊÁ⁄U •ÿÊŸËH 2H ¬˝Õ◊ ¡Ù ◊Ò¥ ¬Í¿UÊ ‚Ùß ∑§„U„ÍU– ¡ı¥ ◊Ù ¬⁄U ¬˝‚㟠¬˝÷È •„U„ÍUH ⁄UÊ◊ ’˝rÊÔ ÁøŸ◊ÿ •Á’ŸÊ‚Ë– ‚’¸ ⁄UÁ„Uà ‚’ ©U⁄U ¬È⁄U ’Ê‚ËH 3H ŸÊÕ œ⁄U©U Ÿ⁄UÃŸÈ ∑§Á„U „UÃÍ– ◊ÙÁ„U ‚◊ȤÊÊß ∑§„U„ÈU ’η∑§ÃÍH ©U◊Ê ’øŸ ‚ÈÁŸ ¬⁄U◊ Á’ŸËÃÊ– ⁄UÊ◊∑§ÕÊ ¬⁄U ¬˝ËÁà ¬ÈŸËÃÊH 4H Cau.: sasi kara sama suni girå tumhår∂, mi¢å moha saradåtapa bhår∂. tumha kæpåla sabu sa≈sau hareµu, råma svarµupa jåni mohi pareµu.1. nåtha kæpå° aba gayau bi¶ådå, sukh∂ bhayau° prabhu carana prasådå. aba mohi åpani ki≈kari jån∂, jadapi sahaja jaRa nåri ayån∂.2. prathama jo maiÚ pµuchå soi kahahµu, jau° mo para prasanna prabhu ahahµu. råma brahma cinamaya abinås∂, sarba rahita saba ura pura bås∂.3. nåtha dhareu naratanu kehi hetµu, mohi samujhåi kahahu bæ¶aketµu. umå bacana suni parama bin∂tå, råmakathå para pr∂ti pun∂tå.4. ìNow that I have listened to Your words, which were refreshing as moonbeams, my ignorance, like the feverish heat of the autumnal sunshine, has faded away. You have removed all my doubt, O gracious Lord, and the reality of Råma has been revealed to me. By Your grace, my lord, my gloom has been lifted and I feel happy now by the blessing of my lordís feet. Now, regarding me as Your slave, even though I am a woman, ignorant and stupid by nature, answer my former question, if You are pleased with me, my lord. Råma, I now understand, is no other than the indestructible Brahma (God), who is consciousness itself and who, though bereft of all, yet dwells in the heart of all. Why
- 145. * BÅLA-KÅ°NœA *145 did He take the form of a human being? Explain this to me, O ›a∆kara.î Hearing Umåís most polite words and seeing Her unadulterated love for the story of ›r∂ Råmaó(1ó4) ŒÙ0óÁ„Uÿ° „U⁄U· ∑§Ê◊ÊÁ⁄U Ã’ ‚¢∑§⁄U ‚„U¡ ‚È¡ÊŸ– ’„ÈU Á’Áœ ©U◊Á„U ¬˝‚¢Á‚ ¬ÈÁŸ ’Ù‹ ∑Χ¬ÊÁŸœÊŸH 120 (∑§)H Do.: hiya° hara¶e kåmåri taba sa≈kara sahaja sujåna, bahu bidhi umahi prasa≈si puni bole kæpånidhåna.120(A). óThe all-merciful and all-wise ›a∆kara, the Destroyer of Cupid, was glad at heart and, extolling Umå in so many ways, said :ó (120A) [PAUSE 1 FOR A NINE-DAY RECITATION] [PAUSE 4 FOR A THIRTY-DAY RECITATION] ‚Ê0ó‚ÈŸÈ ‚È÷ ∑§ÕÊ ÷flÊÁŸ ⁄UÊ◊øÁ⁄UÃ◊ÊŸ‚ Á’◊‹– ∑§„UÊ ÷È‚È¢Á«U ’πÊÁŸ ‚ÈŸÊ Á’„Uª ŸÊÿ∑§ ªL§«∏UH 120 (π)H ‚Ù ‚¢’ÊŒ ©UŒÊ⁄U ¡Á„U Á’Áœ ÷Ê •Êª¢ ∑§„U’– ‚ÈŸ„ÈU ⁄UÊ◊ •flÃÊ⁄U øÁ⁄Uà ¬⁄U◊ ‚¢ÈŒ⁄U •ŸÉÊH 120 (ª)H „UÁ⁄U ªÈŸ ŸÊ◊ •¬Ê⁄U ∑§ÕÊ M§¬ •ªÁŸÃ •Á◊Ö ◊Ò¥ ÁŸ¡ ◊Áà •ŸÈ‚Ê⁄U ∑§„U©°U ©U◊Ê ‚ÊŒ⁄U ‚ÈŸ„ÈUH 120 (ÉÊ)H So.: sunu subha kathå bhavåni råmacaritamånasa bimala, kahå bhusu≈Œi bakhåni sunå bihaga nåyaka garuRa.120(B). so sa≈båda udåra jehi bidhi bhå åge° kahaba, sunahu råma avatåra carita parama su≈dara anagha.120(C). hari guna nåma apåra kathå rµupa aganita amita, maiÚ nija mati anusåra kahau° umå sådara sunahu.120(D). ìHear the blessed story of the holy Råmacaritamånasa, which was narrated at length by the sage Bhu‹uƒŒi and heard by the king of birds, GaruŒa, I shall tell you later on how that great dialogue took place. First listen to the most charming and sanctifying story of His descent. The virtues, names, stories and forms of ›r∂ Hari are all unlimited, innumerable and immeasurable. Yet I proceed to tell them according to the best of my intellectual capacity; listen, Umå, with reverence.î (120 BóD) øı0ó‚ÈŸÈ ÁªÁ⁄U¡Ê „UÁ⁄UøÁ⁄Uà ‚È„UÊ∞– Á’¬È‹ Á’‚Œ ÁŸª◊ʪ◊ ªÊ∞H „UÁ⁄U •flÃÊ⁄U „UÃÈ ¡Á„U „UÙ߸– ߌÁ◊àÕ¢ ∑§Á„U ¡Êß Ÿ ‚Ù߸H 1H ⁄UÊ◊ •ÃÄÿ¸ ’ÈÁh ◊Ÿ ’ÊŸË– ◊à „U◊Ê⁄U •‚ ‚ÈŸÁ„U ‚ÿÊŸËH ÃŒÁ¬ ‚¢Ã ◊ÈÁŸ ’Œ ¬È⁄UÊŸÊ– ¡‚ ∑§¿ÈU ∑§„U®„U Sfl◊Áà •ŸÈ◊ÊŸÊH 2H  ◊Ò¥ ‚È◊ÈÁπ ‚ÈŸÊfl©°U ÃÙ„UË– ‚◊ÈÁ¤Ê ¬⁄Uß ¡‚ ∑§Ê⁄UŸ ◊Ù„UËH ¡’ ¡’ „UÙß œ⁄U◊ ∑Ò§ „UÊŸË– ’Ê…∏U®„U •‚È⁄U •œ◊ •Á÷◊ÊŸËH 3H ∑§⁄U®„U •ŸËÁà ¡Êß Ÿ®„U ’⁄UŸË– ‚ËŒ®„U Á’¬˝ œŸÈ ‚È⁄U œ⁄UŸËH Ã’ Ã’ ¬˝÷È œÁ⁄U Á’Á’œ ‚⁄UË⁄UÊ– „U⁄U®„U ∑Χ¬ÊÁŸÁœ ‚îÊŸ ¬Ë⁄UÊH 4H
- 146. 146 * ›R∫RÅMACARITAMÅNASA * Cau.: sunu girijå haricarita suhåe, bipula bisada nigamågama gåe. hari avatåra hetu jehi ho∂, idamittha≈ kahi jåi na so∂.1. råma atarkya buddhi mana bån∂, mata hamåra asa sunahi sayån∂. tadapi sa≈ta muni beda purånå, jasa kachu kahahiÚ svamati anumånå.2. tasa maiÚ sumukhi sunåvau° toh∂, samujhi parai jasa kårana moh∂. jaba jaba hoi dharama kai hån∂, båRhahiÚ asura adhama abhimån∂.3. karahiÚ an∂ti jåi nahiÚ baran∂, s∂dahiÚ bipra dhenu sura dharan∂. taba taba prabhu dhari bibidhasar∂rå, harahiÚ kæpånidhi sajjana p∂rå.4. ìHark, O Girijå: the Vedas and the Tantras have sung numerous charming and sinless exploits of ›r∂ Hari. The cause of ›r∂ Hariís descent cannot be precisely stated. Listen, O sensible lady: ›r∂ Råma is beyond the grasp of intellect, mind or speech: such is my conviction. Yet, O charming lady, I tell you the reason as I understand it and even as the saints and sages, the Vedas and the Puråƒas have stated according to their intellectual level. Whenever virtue declines and vile and haughty demons multiply and work uniquity that cannot be told, and whenever Bråhmaƒas, cows, gods and earth itself are in trouble, the gracious Lord assumes various (transcendent) forms and relieves the distress of the virtuous.î (1ó4) ŒÙ0ó•‚È⁄U ◊ÊÁ⁄U Õʬ®„U ‚È⁄Uã„U ⁄UÊπ®„U ÁŸ¡ üÊÈÁà ‚ÃÈ– ¡ª Á’SÃÊ⁄U®„U Á’‚Œ ¡‚ ⁄UÊ◊ ¡ã◊ ∑§⁄U „UÃÈH 121H Do.: asura måri thåpahiÚ suranha råkhahiÚ nija ‹ruti setu, jaga bistårahiÚ bisada jasa råma janma kara hetu.121. ìKilling the demons He reinstates the gods, preserves the bounds of propriety fixed by the Vedas, which represent His own breath, and diffuses His immaculate glory throughout the world. This is the motive of ›r∂ Råmaís descent.î (121) øı0ó‚Ùß ¡‚ ªÊß ÷ªÃ ÷fl Ã⁄U„UË¥– ∑Χ¬Ê®‚œÈ ¡Ÿ Á„UÃ ÃŸÈ œ⁄U„UË¥H ⁄UÊ◊ ¡Ÿ◊ ∑§ „UÃÈ •Ÿ∑§Ê– ¬⁄U◊ Á’ÁøòÊ ∞∑§ â ∞∑§ÊH 1H ¡Ÿ◊ ∞∑§ ŒÈß ∑§„U©°U ’πÊŸË– ‚ÊflœÊŸ ‚ÈŸÈ ‚È◊Áà ÷flÊŸËH mÊ⁄U¬Ê‹ „UÁ⁄U ∑§ Á¬˝ÿ ŒÙ™§– ¡ÿ •L§ Á’¡ÿ ¡ÊŸ ‚’ ∑§Ù™§H 2H Á’¬˝ üÊʬ Ã¥ ŒÍŸ©U ÷Ê߸– ÃÊ◊‚ •‚È⁄U Œ„U ÁÃã„U ¬Ê߸H ∑§Ÿ∑§∑§Á‚¬È •L§ „UÊ≈U∑§ ‹ÙøŸ– ¡ªÃ Á’ÁŒÃ ‚È⁄U¬Áà ◊Œ ◊ÙøŸH 3H Á’¡ß¸ ‚◊⁄U ’Ë⁄U Á’ÅÿÊÃÊ– œÁ⁄U ’⁄UÊ„U ’¬È ∞∑§ ÁŸ¬ÊÃÊH „UÙß Ÿ⁄U„UÁ⁄U ŒÍ‚⁄U ¬ÈÁŸ ◊Ê⁄UÊ– ¡Ÿ ¬˝„U‹ÊŒ ‚È¡‚ Á’SÃÊ⁄UÊH 4H Cau.: soi jasa gåi bhagata bhava tarah∂°, kæpåsi≈dhu jana hita tanu dharah∂°. råma janama ke hetu anekå, parama bicitra eka te° ekå.1. janama eka dui kahau° bakhån∂, såvadhåna sunu sumati bhavån∂. dvårapåla hari ke priya doµu, jaya aru bijaya jåna saba koµu.2. bipra ‹råpa te° dµunau bhå∂, tåmasa asura deha tinha på∂. kanakakasipu aru hå¢aka locana, jagata bidita surapati mada mocana.3. bija∂ samara b∂ra bikhyåtå, dhari baråha bapu eka nipåtå. hoi narahari dµusara puni mårå, jana prahalåda sujasa bistårå.4.
- 147. * BÅLA-KÅ°NœA *147 ìSinging this glory the devotees cross the ocean of mundane existence; it is for the sake of His devotees that the compassionate Lord bodies Himself forth. The motives of ›r∂ Råmaís birth are many, each more wonderful than the other. I will refer to one or two such births at some length; please listen attentively, O wise Bhavån∂. ›r∂ Hari has two favourite gate-keepers Jaya and Vijaya, who are known to everybody. Due to the curse of certain Bråhmaƒas (Sanaka and his three brothers) both these brothers were born in the accursed species of demons. One of them was known as Hiraƒyaka‹ipu and the other as Hiraƒyåk¶a. They became known throughout the universe as the tamers of the pride of Indra (the chief of gods). Both of them were celebrated heroes who came out victorious in battle. The Lord assumed the form of a Boar in order to kill one of the two brothers (viz., Hiraƒyåk¶a); while bodying Himself forth as a Man- Lion, He killed the other (Hiraƒyaka‹ipu) and spread the fair renown of His devotee, Prahlåda (Hiraƒyaka‹ipuís son).î (1ó4) ŒÙ0ó÷∞ ÁŸ‚Êø⁄U ¡Êß Ãß ◊„UÊ’Ë⁄U ’‹flÊŸ– ∑È¢§÷∑§⁄UŸ ⁄UÊflŸ ‚È÷≈U ‚È⁄U Á’¡ß¸ ¡ª ¡ÊŸH 122H Do.: bhae nisåcara jåi tei mahåb∂ra balavåna, ku≈bhakarana råvana subha¢a sura bija∂ jaga jåna.122. ìIt is these two brothers that were born again as the powerful and most valiant Råk¶asas. Råvaƒa and Kumbhakarƒa, who were great warriors and, as all the world knows, conquered even gods.î (122) øı0ó◊È∑ȧà Ÿ ÷∞ „Uà ÷ªflÊŸÊ– ÃËÁŸ ¡Ÿ◊ Ám¡ ’øŸ ¬˝flÊŸÊH ∞∑§ ’Ê⁄U ÁÃã„U ∑§ Á„Uà ‹ÊªË– œ⁄U©U ‚⁄UË⁄U ÷ªÃ •ŸÈ⁄UʪËH 1H ∑§Sÿ¬ •ÁŒÁà ÄUÊ° Á¬ÃÈ ◊ÊÃÊ– Œ‚⁄UÕ ∑§ı‚ÀÿÊ Á’ÅÿÊÃÊH ∞∑§ ∑§‹¬ ∞Á„U Á’Áœ •flÃÊ⁄UÊ– øÁ⁄Uà ¬ÁflòÊ Á∑§∞ ‚¢‚Ê⁄UÊH 2H ∞∑§ ∑§‹¬ ‚È⁄U ŒÁπ ŒÈπÊ⁄U– ‚◊⁄U ¡‹¢œ⁄U ‚Ÿ ‚’ „UÊ⁄UH ‚¢÷È ∑§Ëã„U ‚¢ª˝Ê◊ •¬Ê⁄UÊ– ŒŸÈ¡ ◊„UÊ’‹ ◊⁄Uß Ÿ ◊Ê⁄UÊH 3H ¬⁄U◊ ‚ÃË •‚È⁄UÊÁœ¬ ŸÊ⁄UË– î„U ’‹ ÃÊÁ„U Ÿ Á¡Ã®„U ¬È⁄UÊ⁄UËH 4H Cau.: mukuta na bhae hate bhagavånå, t∂ni janama dvija bacana pravånå. eka båra tinha ke hita låg∂, dhareu sar∂ra bhagata anuråg∂.1. kasyapa aditi tahå° pitu måtå, dasaratha kausalyå bikhyåtå. eka kalapa ehi bidhi avatårå, carita pavitra kie sa≈sårå.2. eka kalapa sura dekhi dukhåre, samara jala≈dhara sana saba håre. sa≈bhu k∂nha sa≈gråma apårå, danuja mahåbala marai na mårå.3. parama sat∂ asurådhipa når∂, tehiÚ bala tåhi na jitahiÚ purår∂.4. ìEven though slain by the Lord, the two brothers (Hiraƒyåk¶a and Hiraƒyaka‹ipu) did not attain liberation; for the Bråhmaƒas had doomed them to three births. It was on their account that the Lover of the devotees bodied Himself forth on one occasion. In that birth Ka‹yapa and Aditi were His parents, who were known by the names of Da‹aratha and Kausalyå respectively. This was how in one Kalpa (round of creation) the Lord descended from heaven and performed purifying deeds on earth. In another Kalpa all the gods were worsted in their conflict with the demon Jalandhara. Seeing their distress
- 148. 148 * ›R∫RÅMACARITAMÅNASA * ›ambhu waged war against him, which knew no end; but the demon, who possessed a great might, could not be killed in spite of His best efforts. The wife of the demon chief was a most virtuous lady. Armed by her strength of character the demon could not be conquered even by the Vanquisher of Tripura.î (1ó4) ŒÙ0ó¿U‹ ∑§Á⁄U ≈UÊ⁄U©U ÃÊ‚È ’˝Ã ¬˝÷È ‚È⁄U ∑§Ê⁄U¡ ∑§Ëã„U– ¡’ î„U ¡ÊŸ©U ◊⁄U◊ Ã’ üÊʬ ∑§Ù¬ ∑§Á⁄U ŒËã„UH 123H Do.: chala kari ¢åreu tåsu brata prabhu sura kåraja k∂nha, jaba tehiÚ jåneu marama taba ‹råpa kopa kari d∂nha.123. ìBy a stratagem the Lord broke her vow of chastity and accomplished the purpose of the gods. When the lady discovered the trick, she cursed Him in her wrath.î (123) øı0óÃÊ‚È üÊʬ „UÁ⁄U ŒËã„U ¬˝◊ÊŸÊ– ∑§ıÃÈ∑§ÁŸÁœ ∑Χ¬Ê‹ ÷ªflÊŸÊH ÄUÊ° ¡‹¢œ⁄ U ⁄UÊflŸ ÷ÿ™§– ⁄UŸ „UÁà ⁄UÊ◊ ¬⁄U◊ ¬Œ Œÿ™§H 1H ∞∑§ ¡Ÿ◊ ∑§⁄U ∑§Ê⁄UŸ ∞„UÊ– ¡Á„U ‹Áª ⁄UÊ◊ œ⁄UË Ÿ⁄UŒ„UÊH ¬˝Áà •flÃÊ⁄U ∑§ÕÊ ¬˝÷È ∑§⁄UË– ‚ÈŸÈ ◊ÈÁŸ ’⁄UŸË ∑§Á’ã„U ÉÊŸ⁄UËH 2H ŸÊ⁄UŒ üÊʬ ŒËã„U ∞∑§ ’Ê⁄UÊ– ∑§‹¬ ∞∑§ ÃÁ„U ‹Áª •flÃÊ⁄UÊH ÁªÁ⁄U¡Ê øÁ∑§Ã ÷ßZ ‚ÈÁŸ ’ÊŸË– ŸÊ⁄UŒ Á’cŸÈ÷ªÃ ¬ÈÁŸ ÇÿÊŸËH 3H ∑§Ê⁄UŸ ∑§flŸ üÊʬ ◊ÈÁŸ ŒËã„UÊ– ∑§Ê •¬⁄UÊœ ⁄U◊ʬÁà ∑§Ëã„UÊH ÿ„U ¬˝‚¢ª ◊ÙÁ„U ∑§„U„ÈU ¬È⁄UÊ⁄UË– ◊ÈÁŸ ◊Ÿ ◊Ù„U •Êø⁄U¡ ÷Ê⁄UËH 4H Cau.: tåsu ‹råpa hari d∂nha pramånå, kautukanidhi kæpåla bhagavånå. tahå° jala≈dhara råvana bhayaµu, rana hati råma parama pada dayaµu.1. eka janama kara kårana ehå, jehi lagi råma dhar∂ naradehå. prati avatåra kathå prabhu ker∂, sunu muni baran∂ kabinha ghaner∂.2. nårada ‹råpa d∂nha eka bårå, kalapa eka tehi lagi avatårå. girijå cakita bha∂° suni bån∂, nårada bi¶nubhagata puni gyån∂.3. kårana kavana ‹råpa muni d∂nhå, kå aparådha ramåpati k∂nhå. yaha prasa≈ga mohi kahahu purår∂, muni mana moha åcaraja bhår∂.4. ìThe sportive and gracious Lord accepted her curse. It was this Jalandhara who was reborn as Råvaƒa in this latter Kalpa. Killing him in battle ›r∂ Råma conferred on him the supreme state (final beatitude). This was the reason why ›r∂ Råma assumed a human form in one particular birth. Hark, O Bharadvåja; the story of each birth of the Lord has been sung by poets in diverse ways. On one occasion Nårada cursed the Lord; this served as an excuse of His birth in one particular Kalpa.î Girijå was taken aback to hear these words and said, ìNårada is a votary of God Vi¶ƒu and enlightened soul to o. Wherefore did the sage pronounce a curse? What offence had Lak¶m∂ís lord committed against him? Tell me the whole story, O Slayer of the demon Tripura. It is very strange that the sage should have fallen a prey to delusion.î (1ó4) ŒÙ0ó’Ù‹ Á’„UÁ‚ ◊„U‚ Ã’ ÇÿÊŸË ◊Í…∏U Ÿ ∑§Ùß– ¡Á„U ¡‚ ⁄UÉÊȬÁà ∑§⁄U®„U ¡’ ‚٠ ÃÁ„U ¿UŸ „UÙßH 124 (∑§)H Do.: bole bihasi mahesa taba gyån∂ mµuRha na koi, jehi jasa raghupati karahiÚ jaba so tasa tehi chana hoi.124(A).
- 149. * BÅLA-KÅ°NœA *149 The great Lord ›iva then replied with a smile, ìThere is no one enlightened or deluded. Man instantly becomes what the Lord of Raghus wills him to be at a particular moment.î (124 A) ‚Ê0ó∑§„U©°U ⁄UÊ◊ ªÈŸ ªÊÕ ÷⁄UmÊ¡ ‚ÊŒ⁄U ‚ÈŸ„ÈU– ÷fl ÷¢¡Ÿ ⁄UÉÊÈŸÊÕ ÷¡È ÃÈ‹‚Ë ÃÁ¡ ◊ÊŸ ◊ŒH 124 (π)H So.: kahau° råma guna gåtha bharadvåja sådara sunahu, bhava bha≈jana raghunåtha bhaju tulas∂ taji måna mada.124(B). Said Yåj¤avalkya, ìI am going to recount the virtues of Råma, O Bharadvåja; listen with a devout mind.î Renouncing pride and intoxication, O Tulas∂dåsa, adore the Lord of Raghus, who puts an end to metempsychosis. (124 B) øı0óÁ„U◊ÁªÁ⁄U ªÈ„UÊ ∞∑§ •Áà ¬ÊflÁŸ– ’„U ‚◊ˬ ‚È⁄U‚⁄UË ‚È„UÊflÁŸH •ÊüÊ◊ ¬⁄U◊ ¬ÈŸËà ‚È„UÊflÊ– ŒÁπ ŒflÁ⁄UÁ· ◊Ÿ •Áà ÷ÊflÊH 1H ÁŸ⁄UÁπ ‚Ò‹ ‚Á⁄U Á’Á¬Ÿ Á’÷ʪʖ ÷ÿ©U ⁄U◊ʬÁà ¬Œ •ŸÈ⁄UʪÊH ‚ÈÁ◊⁄Uà „UÁ⁄UÁ„U üÊʬ ªÁà ’ʜ˖ ‚„U¡ Á’◊‹ ◊Ÿ ‹ÊÁª ‚◊ÊœËH 2H ◊ÈÁŸ ªÁà ŒÁπ ‚È⁄U‚ «U⁄UÊŸÊ– ∑§Ê◊Á„U ’ÙÁ‹ ∑§Ëã„U ‚Ÿ◊ÊŸÊH ‚Á„Uà ‚„UÊÿ ¡Ê„ÈU ◊◊ „UÃÍ– ø‹©U „U⁄UÁ· Á„Uÿ° ¡‹ø⁄U∑§ÃÍH 3H ‚ÈŸÊ‚Ë⁄U ◊Ÿ ◊„È°U •Á‚ òÊÊ‚Ê– ø„Uà ŒflÁ⁄UÁ· ◊◊ ¬È⁄U ’Ê‚ÊH ¡ ∑§Ê◊Ë ‹Ù‹È¬ ¡ª ◊Ê„UË¥– ∑ȧÁ≈U‹ ∑§Ê∑§ ßfl ‚’Á„U «U⁄UÊ„UË¥H 4H Cau.: himagiri guhå eka ati påvani, baha sam∂pa surasar∂ suhåvani. å‹rama parama pun∂ta suhåvå, dekhi devari¶i mana ati bhåvå.1. nirakhi saila sari bipina bibhågå, bhayau ramåpati pada anurågå. sumirata harihi ‹råpa gati bådh∂, sahaja bimala mana lågi samådh∂.2. muni gati dekhi suresa Œerånå, kåmahi boli k∂nha sanamånå. sahita sahåya jåhu mama hetµu, caleu hara¶i hiya° jalacaraketµu.3. sunås∂ra mana mahu° asi tråså, cahata devari¶i mama pura båså. je kåm∂ lolupa jaga måh∂°, ku¢ila kåka iva sabahi Œeråh∂°.4. ìIn the Himålaya mountains there was a most sacred cave; the beautiful heavenly stream (Ga∆gå) flowed near by. The sight of this most holy and charming hermitage highly attracted the mind of the celestial sage Nårada. Seeing the mountain, the river and the forest glades, his heart developed love for the feet of Lak¶m∂ís lord. The thought of ›r∂ Hari broke the spell of the curse* (pronounced by Dak¶a, which did not allow him to stay at one place); and his mind, which was naturally sinless, fell into a trance. Seeing the sageís condition, Indra (the chief of gods) became apprehensive. Summoning the god of love, he received him with great honour and said, ìFor my sake go with your associates!î The god of love (who has a fish emblazoned on his standard) set out gladdened at heart. Indra apprehended that the celestial sage sought to occupy his abode. Those who are lustful and grasping are afraid of everyone like the evil-minded crow. (1ó4) ŒÙ0ó‚Íπ „UÊ«∏U ‹Ò ÷ʪ ‚∆U SflÊŸ ÁŸ⁄UÁπ ◊Ϊ⁄UÊ¡– ¿UËÁŸ ‹ß ¡ÁŸ ¡ÊŸ ¡«∏U ÁÃÁ◊ ‚È⁄U¬ÁÃÁ„U Ÿ ‹Ê¡H 125H * For the cause of the curse see Caupå∂ I following Dohå 78 (p. 85)
- 150. 150 * ›R∫RÅMACARITAMÅNASA * Do.: sµukha håRa lai bhåga sa¢ha svåna nirakhi mægaråja, ch∂ni lei jani jåna jaRa timi surapatihi na låja.125. Just as a foolish dog, on seeing a king of beasts, should run away with a dry bone, fearing in his crass ignorance lest the lion should rob him of it, Indra too in his shamelessness thought as above. (125) øı0óÃÁ„U •ÊüÊ◊®„U ◊ŒŸ ¡’ ªÿ™§– ÁŸ¡ ◊ÊÿÊ° ’‚¢Ã ÁŸ⁄U◊ÿ™§H ∑ȧ‚ÈÁ◊à Á’Á’œ Á’≈U¬ ’„ÈU⁄¢UªÊ– ∑ͧ¡®„U ∑§ÙÁ∑§‹ ªÈ¢¡®„U ÷΢ªÊH 1H ø‹Ë ‚È„UÊflÁŸ ÁòÊÁ’œ ’ÿÊ⁄UË– ∑§Ê◊ ∑Χ‚ÊŸÈ ’…∏UÊflÁŸ„UÊ⁄UËH ⁄¢U÷ÊÁŒ∑§ ‚È⁄UŸÊÁ⁄U Ÿ’ËŸÊ– ‚∑§‹ •‚◊‚⁄U ∑§‹Ê ¬˝’ËŸÊH 2H ∑§⁄U®„U ªÊŸ ’„ÈU ÃÊŸ Ã⁄¢UªÊ– ’„ÈUÁ’Áœ ∑˝§Ë«∏U®„U ¬ÊÁŸ ¬Ã¢ªÊH ŒÁπ ‚„UÊÿ ◊ŒŸ „U⁄U·ÊŸÊ– ∑§Ëã„UÁ‚ ¬ÈÁŸ ¬˝¬¢ø Á’Áœ ŸÊŸÊH 3H ∑§Ê◊ ∑§‹Ê ∑§¿ÈU ◊ÈÁŸÁ„U Ÿ éÿʬ˖ ÁŸ¡ ÷ÿ° «U⁄U©U ◊ŸÙ÷fl ¬Ê¬ËH ‚Ë◊ Á∑§ øÊ°Á¬ ‚∑§ß ∑§Ù©U ÃÊ‚Í– ’«∏U ⁄UπflÊ⁄U ⁄U◊ʬÁà ¡Ê‚ÍH 4H Cau.: tehi å‹ramahiÚ madana jaba gayaµu, nija måyå° basa≈ta niramayaµu. kusumita bibidha bi¢apa bahura≈gå, kµujahiÚ kokila gu≈jahiÚ bhæ≈gå.1. cal∂ suhåvani tribidha bayår∂, kåma kæsånu baRhåvanihår∂. ra≈bhådika suranåri nab∂nå, sakala asamasara kalå prab∂nå.2. karahiÚ gåna bahu tåna tara≈gå, bahubidhi kr∂RahiÚ påni pata≈gå. dekhi sahåya madana hara¶ånå, k∂nhesi puni prapa≈ca bidhi nånå.3. kåma kalå kachu munihi na byåp∂, nija bhaya° Œareu manobhava påp∂. s∂ma ki cå° pi sakai kou tåsµu, baRa rakhavåra ramåpati jåsµu.4. When the god of love reached that hermitage, he created a semblance of the vernal season by his illusory power. Many-coloured blossoms appeared on the trees of different kinds; cuckoos sang and bees hummed. Delightful breezes, cool, soft and fragrant, blew, fanning the flame of passion. Rambhå and other heavenly damsels, who looked ever young and were all past masters in amorous sports, sang in undulating tones of various kinds and sported in many ways, ball in hand. The god of love was delighted to see his associates there and employed a variety of devices. But his amorous devices had no effect on the sage. Guilty Cupid was now apprehensive of his own destruction. Can anyone dare to trespass the bounds of him who has the Lord of Lak¶m∂ as his great protector. (1ó4) ŒÙ0ó‚Á„Uà ‚„UÊÿ ‚÷Ëà •Áà ◊ÊÁŸ „UÊÁ⁄U ◊Ÿ ◊ÒŸ– ª„UÁ‚ ¡Êß ◊ÈÁŸ ø⁄UŸ Ã’ ∑§Á„U ‚ÈÁ∆U •Ê⁄Uà ’ÒŸH 126H Do.: sahita sahåya sabh∂ta ati måni håri mana maina, gahesi jåi muni carana taba kahi su¢hi årata baina.126. In dire dismay the god of love with his accomplices acknowledged his defeat and clasped the sageís feet, addressing him in accents of deep humility. (126) øı0ó÷ÿ©U Ÿ ŸÊ⁄UŒ ◊Ÿ ∑§¿ÈU ⁄UÙ·Ê– ∑§Á„U Á¬˝ÿ ’øŸ ∑§Ê◊ ¬Á⁄UÃÙ·ÊH ŸÊß ø⁄UŸ Á‚L§ •Êÿ‚È ¬Ê߸– ªÿ©U ◊ŒŸ Ã’ ‚Á„Uà ‚„UÊ߸H 1H
- 151. * BÅLA-KÅ°NœA *151 ◊ÈÁŸ ‚È‚Ë‹ÃÊ •Ê¬ÁŸ ∑§⁄UŸË– ‚È⁄U¬Áà ‚÷Ê° ¡Êß ‚’ ’⁄UŸËH ‚ÈÁŸ ‚’ ∑¥§ ◊Ÿ •ø⁄U¡È •ÊflÊ– ◊ÈÁŸÁ„U ¬˝‚¢Á‚ „UÁ⁄UÁ„U Á‚L§ ŸÊflÊH 2H Ã’ ŸÊ⁄UŒ ªflŸ Á‚fl ¬Ê„UË¥– Á¡ÃÊ ∑§Ê◊ •„UÁ◊Áà ◊Ÿ ◊Ê„UË¥H ◊Ê⁄U øÁ⁄Uà ‚¢∑§⁄UÁ„U ‚ÈŸÊ∞– •ÁÃÁ¬˝ÿ ¡ÊÁŸ ◊„U‚ Á‚πÊ∞H 3H ’Ê⁄U ’Ê⁄U Á’Ÿfl©°U ◊ÈÁŸ ÃÙ„UË– Á¡Á◊ ÿ„U ∑§ÕÊ ‚ÈŸÊÿ„ÈU ◊Ù„UËH ÁÃÁ◊ ¡ÁŸ „UÁ⁄UÁ„U ‚ÈŸÊfl„ÈU ∑§’„Í°U– ø‹„È°U ¬˝‚¢ª ŒÈ⁄UÊ∞„ÈU Ã’„Í°H 4H Cau.: bhayau na nårada mana kachu ro¶å, kahi priya bacana kåma parito¶å. nåi carana siru åyasu på∂, gayau madana taba sahita sahå∂.1. muni sus∂latå åpani karan∂, surapati sabhå° jåi saba baran∂. suni saba ke° mana acaraju åvå, munihi prasa≈si harihi siru nåvå.2. taba nårada gavane siva påh∂°, jitå kåma ahamiti mana måh∂°. måra carita sa≈karahi sunåe, atipriya jåni mahesa sikhåe.3. båra båra binavau° muni toh∂, jimi yaha kathå sunåyahu moh∂. timi jani harihi sunåvahu kabahµu°, calehu° prasa≈ga duråehu tabahµu°.4. There was no anger in Nåradaís mind; he reassured the god of love by addressing him in friendly terms. Then, bowing his head at the sageís feet and obtaining his leave, Love retired with his accomplices. Reaching the court of Indra (the chief of gods) he related his own doings, on the one hand, and the sageís clemency, on the other. Hearing the tale all were astonished; they extolled the sage and bowed their head to Hari. Then Nårada called on ›iva; he was proud of his victory over Love and told Him all Loveís doings. Knowing him to be His most beloved friend, the great Lord ›iva admonished him as follows:óìO sage, I pray you again and again: never repeat this story to Hari as you have repeated it to me. Even if the topic ever comes up before Him, please hush it up.î (1ó4) ŒÙ0ó‚¢÷È ŒËã„U ©U¬Œ‚ Á„Uà Ÿ®„U ŸÊ⁄UŒÁ„U ‚Ù„UÊŸ– ÷⁄UmÊ¡ ∑§ıÃÈ∑§ ‚ÈŸ„ÈU „UÁ⁄U ßë¿UÊ ’‹flÊŸH 127H Do.: sa≈bhu d∂nha upadesa hita nahiÚ nåradahi sohåna, bharadvåja kautuka sunahu hari icchå balavåna.127. Wholesome was the advice given by ›ambhu; but it did not please Nårada. Bharadvåja, now hear what interesting thing happened. The will of Hari is predominant. (127) øı0ó⁄UÊ◊ ∑§Ëã„U øÊ„U®„U ‚Ùß „UÙ߸– ∑§⁄ÒU •ãÿÕÊ •‚ Ÿ®„U ∑§Ù߸H ‚¢÷È ’øŸ ◊ÈÁŸ ◊Ÿ Ÿ®„U ÷Ê∞– Ã’ Á’⁄¢UÁø ∑§ ‹Ù∑§ Á‚œÊ∞H 1H ∞∑§ ’Ê⁄U ∑§⁄UË ’⁄U ’ËŸÊ– ªÊflà „UÁ⁄U ªÈŸ ªÊŸ ¬˝’ËŸÊH ¿UË⁄U®‚œÈ ªflŸ ◊ÈÁŸŸÊÕÊ– ¡„°U ’‚ üÊËÁŸflÊ‚ üÊÈÁÃ◊ÊÕÊH 2H „U⁄UÁ· Á◊‹ ©UÁ∆U ⁄U◊ÊÁŸ∑§ÃÊ– ’Ò∆U •Ê‚Ÿ Á⁄UÁ·Á„U ‚◊ÃÊH ’Ù‹ Á’„UÁ‚ ø⁄UÊø⁄U ⁄UÊÿÊ– ’„ÈUà ÁŒŸŸ ∑§ËÁã„U ◊ÈÁŸ ŒÊÿÊH 3H ∑§Ê◊ øÁ⁄Uà ŸÊ⁄UŒ ‚’ ÷Ê·– ¡lÁ¬ ¬˝Õ◊ ’⁄UÁ¡ Á‚fl° ⁄UÊπH •Áà ¬˝ø¢«U ⁄UÉÊȬÁà ∑Ò§ ◊ÊÿÊ– ¡Á„U Ÿ ◊Ù„U •‚ ∑§Ù ¡ª ¡ÊÿÊH 4H
- 152. 152 * ›R∫RÅMACARITAMÅNASA * Cau.: råma k∂nha cåhahiÚ soi ho∂, karai anyathå asa nahiÚ ko∂. sa≈bhu bacana muni mana nahiÚbhåe, taba bira≈ci ke loka sidhåe.1. eka båra karatala bara b∂nå, gåvata hari guna gåna prab∂nå. ch∂rasi≈dhu gavane muninåthå, jaha° basa ‹r∂nivåsa ‹rutimåthå.2. hara¶i mile u¢hi ramåniketå, bai¢he åsana ri¶ihi sametå. bole bihasi caråcara råyå, bahute dinana k∂nhi muni dåyå.3. kåma carita nårada saba bhå¶e, jadyapi prathama baraji siva° råkhe. ati praca≈Œa raghupati kai måyå, jehi na moha asa ko jaga jåyå.4. The will of ›r∂ Råma alone prevails; there is no one who can alter it. ›ambhuís advice fell flat on the sage. Then he went to the abode of Brahmå (the Creator). Singing the glories of ›r∂ Hari, to the accompaniment of the excellent lute he had in his hand, the lord of sages, Nårada, who was skilled in music, once repaired to the ocean of milk. Where dwells the abode of Lak¶m∂, Bhagavån Nåråyaƒa, who is Vedånta (the crown of all Vedas) personified. The abode of Ramå (Lak¶m∂) rose to meet him in great joy and shared His seat with the sage. The Lord of the entire creation, animate as well as inanimate, said with a smile, ìIt is after a long time that you have showed Me this favour, reverend sir.î Nårada told Him all the doings of Love, even though ›iva had already forbidden him to do so. Most formidable is the Måyå (deluding potency) of the Lord of Raghus. No one was ever born in this world, who is beyond its charm. (1ó4) ŒÙ0óM§π ’ŒŸ ∑§Á⁄U ’øŸ ◊ÎŒÈ ’Ù‹ üÊË÷ªflÊŸ– ÃÈê„U⁄U ‚ÈÁ◊⁄UŸ Ã¥ Á◊≈U®„U ◊Ù„U ◊Ê⁄U ◊Œ ◊ÊŸH 128H Do.: rµukha badana kari bacana mædu bole ‹r∂bhagavåna, tumhare sumirana te° mi¢ahiÚ moha måra mada måna.128. With an impassive look, yet in coaxing accents, said the Lord, ìBy your very thought self-delusion, lust, arrogance and pride disappear.î (128) øı0ó‚ÈŸÈ ◊ÈÁŸ ◊Ù„U „UÙß ◊Ÿ ÃÊ∑¥§– ÇÿÊŸ Á’⁄Uʪ NUŒÿ Ÿ®„U ¡Ê∑¥§H ’˝rÊÔø⁄U¡ ’˝Ã ⁄Uà ◊ÁÃœË⁄UÊ– ÃÈê„UÁ„U Á∑§ ∑§⁄Uß ◊ŸÙ÷fl ¬Ë⁄UÊH 1H ŸÊ⁄UŒ ∑§„U©U ‚Á„Uà •Á÷◊ÊŸÊ– ∑Χ¬Ê ÃÈê„UÊÁ⁄U ‚∑§‹ ÷ªflÊŸÊH ∑§L§ŸÊÁŸÁœ ◊Ÿ ŒËπ Á’øÊ⁄UË– ©U⁄U •¢∑ȧ⁄U©U ª⁄U’ ÃL§ ÷Ê⁄UËH 2H ’Áª ‚Ù ◊Ò¥ «UÊÁ⁄U„U©°U ©UπÊ⁄UË– ¬Ÿ „U◊Ê⁄U ‚fl∑§ Á„UÃ∑§Ê⁄UËH ◊ÈÁŸ ∑§⁄U Á„Uà ◊◊ ∑§ıÃÈ∑§ „UÙ߸– •flÁ‚ ©U¬Êÿ ∑§⁄UÁ’ ◊Ò¥ ‚Ù߸H 3H Ã’ ŸÊ⁄UŒ „UÁ⁄U ¬Œ Á‚⁄U ŸÊ߸– ø‹ NUŒÿ° •„UÁ◊Áà •Áœ∑§Ê߸H üÊˬÁà ÁŸ¡ ◊ÊÿÊ Ã’ ¬˝⁄UË– ‚ÈŸ„ÈU ∑§Á∆UŸ ∑§⁄UŸË ÃÁ„U ∑§⁄UËH 4H Cau.: sunu muni moha hoi mana tåke° , gyåna biråga hædaya nahiÚ jåke°. brahmacaraja brata rata matidh∂rå, tumhahi ki karai manobhava p∂rå.1. nårada kaheu sahita abhimånå, kæpå tumhåri sakala bhagavånå. karunånidhi mana d∂kha bicår∂, ura a≈kureu garaba taru bhår∂.2. begi so maiÚ Œårihau° ukhår∂, pana hamåra sevaka hitakår∂. muni kara hita mama kautuka ho∂, avasi upåya karabi maiÚ so∂.3. taba nårada hari pada sira nå∂, cale hædaya° ahamiti adhikå∂. ‹r∂pati nija måyå taba prer∂, sunahu ka¢hina karan∂ tehi ker∂.4.
- 153. * BÅLA-KÅ°NœA *153 ìHark, O sage! the mind of him alone is susceptible to delusion, whose heart is devoid of wisdom and dispassion. You are steadfast in your vow of celibacy and resolute of mind; you can never be smitten with pangs of Love.î Nårada replied with a feeling of pride, ìLord it is all due to Your grace.î The compassionate Lord pondered and saw that a huge tree of pride had sprouted in his heart. ìI shall soon tear it up by roots; for it is My vow to serve the best interest of My servants. I must contrive some plan which may do good to the sage and serve as a diversion for Me.î Then, bowing his head at the feet of ›r∂ Hari, Nårada departed. The pride in his heart had swelled. The Lord of Lak¶m∂ (the goddess of prosperity) then set His Måyå into operation. Now hear of her relentless doings. (1ó4) ŒÙ0óÁ’⁄Uø©U ◊ª ◊„È°U Ÿª⁄U ÃÁ„¢ ‚à ¡Ù¡Ÿ Á’SÃÊ⁄U– üÊËÁŸflÊ‚¬È⁄U â •Áœ∑§ ⁄UøŸÊ Á’Á’œ ¬˝∑§Ê⁄UH 129H Do.: biraceu maga mahu° nagara tehiÚ sata jojana biståra, ‹r∂nivåsapura te° adhika racanå bibidha prakåra.129. The Lordís Måyå (deluding potency) created on the way a city with an area of eight hundred square miles. The manifold architectural beauties of that city excelled even those of Vi¶ƒuís own capital (Vaikuƒ¢ha). (129) øı0ó’‚®„U Ÿª⁄U ‚¢ÈŒ⁄U Ÿ⁄U ŸÊ⁄UË– ¡ŸÈ ’„ÈU ◊ŸÁ‚¡ ⁄UÁà ßȜÊ⁄UËH î„U ¬È⁄U ’‚ß ‚Ë‹ÁŸÁœ ⁄UÊ¡Ê– •ªÁŸÃ „Uÿ ªÿ ‚Ÿ ‚◊Ê¡ÊH 1H ‚à ‚È⁄U‚ ‚◊ Á’÷fl Á’‹Ê‚Ê– M§¬ á ’‹ ŸËÁà ÁŸflÊ‚ÊH Á’Sfl◊Ù„UŸË ÃÊ‚È ∑ȧ◊Ê⁄UË– üÊË Á’◊Ù„U Á¡‚È M§¬È ÁŸ„UÊ⁄UËH 2H ‚Ùß „UÁ⁄U◊ÊÿÊ ‚’ ªÈŸ πÊŸË– ‚Ù÷Ê ÃÊ‚È Á∑§ ¡Êß ’πÊŸËH ∑§⁄Uß Sflÿ¢’⁄U ‚Ù ŸÎ¬’Ê‹Ê– •Ê∞ ÄU° •ªÁŸÃ ◊Á„U¬Ê‹ÊH 3H ◊ÈÁŸ ∑§ıÃÈ∑§Ë Ÿª⁄U î„U ªÿ™§– ¬È⁄U’ÊÁ‚ã„U ‚’ ¬Í¿Uà ÷ÿ™§H ‚ÈÁŸ ‚’ øÁ⁄Uà ÷ͬªÎ„°U •Ê∞– ∑§Á⁄U ¬Í¡Ê ŸÎ¬ ◊ÈÁŸ ’Ò∆UÊ∞H 4H Cau.: basahiÚ nagara su≈dara nara når∂, janu bahu manasija rati tanudhår∂. tehiÚ pura basai s∂lanidhi råjå, aganita haya gaya sena samåjå.1. sata suresa sama bibhava bilåså, rµupa teja bala n∂ti nivåså. bisvamohan∂ tåsu kumår∂, ‹r∂ bimoha jisu rµupu nihår∂.2. soi harimåyå saba guna khån∂, sobhå tåsu ki jåi bakhån∂. karai svaya≈bara so næpabålå, åe taha° aganita mahipålå.3. muni kautuk∂ nagara tehiÚ gayaµu, purabåsinha saba pµuchata bhayaµu. suni saba carita bhµupagæha° åe, kari pµujå næpa muni bai¢håe.4. It was inhabited by graceful men and women, whom you would take to be so many incarnations of the god of love and his wife Rati. A king, ›∂lanidhi by name, ruled over that city; he owned numberless horses, elephants and troops. He possessed the grandeur and luxury of a hundred Indras, and was a repository of grace, splendour, might and wisdom. He had a daughter, Vi‹vamohin∂ by name, whose beauty enraptured even Lak¶m∂. She was no other than ›r∂ Hariís own Måyå (enrapturing potency), the fountainhead of all virtues; who can describe her charm? The princess was going to marry by self-choice; hence kings beyond number arrived there as suitors. The sportive
- 154. 154 * ›R∫RÅMACARITAMÅNASA * sage (Nårada) entered the city and inquired everything from the people. Hearing all that had been going on there, he wended his way to the kingís palace. The king paid him homage and gave him a seat. (1ó4) ŒÙ0ó•ÊÁŸ ŒπÊ߸ ŸÊ⁄UŒÁ„U ÷ͬÁà ⁄UÊ¡∑ȧ◊ÊÁ⁄U– ∑§„U„ÈU ŸÊÕ ªÈŸ ŒÙ· ‚’ ∞Á„U ∑§ NUŒÿ° Á’øÊÁ⁄UH 130H Do.: åni dekhå∂ nåradahi bhµupati råjakumåri, kahahu nåtha guna do¶a saba ehi ke hædaya° bicåri.130. The king brought and showed the princess to Nårada and said, ìTell me after mature thought all that is good or bad about her.î (130) øı0óŒÁπ M§¬ ◊ÈÁŸ Á’⁄UÁà Á’‚Ê⁄UË– ’«∏UË ’Ê⁄U ‹Áª ⁄U„U ÁŸ„UÊ⁄UËH ‹ë¿UŸ ÃÊ‚È Á’‹ÙÁ∑§ ÷È‹ÊŸ– NUŒÿ° „U⁄U· Ÿ®„U ¬˝ª≈U ’πÊŸH 1H ¡Ù ∞Á„U ’⁄Uß •◊⁄U ‚Ùß „UÙ߸– ‚◊⁄U÷ÍÁ◊ ÃÁ„U ¡Ëà Ÿ ∑§Ù߸H ‚fl®„ U ‚∑§‹ ø⁄UÊø⁄U ÃÊ„UË– ’⁄Uß ‚Ë‹ÁŸÁœ ∑§ãÿÊ ¡Ê„UËH 2H ‹ë¿UŸ ‚’ Á’øÊÁ⁄U ©U⁄U ⁄UÊπ– ∑§¿ÈU∑§ ’ŸÊß ÷ͬ ‚Ÿ ÷Ê·H ‚ÈÃÊ ‚È‹ë¿UŸ ∑§Á„U ŸÎ¬ ¬Ê„UË¥– ŸÊ⁄UŒ ø‹ ‚Ùø ◊Ÿ ◊Ê„UË¥H 3H ∑§⁄Uı¥ ¡Êß ‚Ùß ¡ÃŸ Á’øÊ⁄UË– ¡Á„U ¬˝∑§Ê⁄U ◊ÙÁ„U ’⁄ÒU ∑ȧ◊Ê⁄UËH ¡¬ ì ∑§¿ÈU Ÿ „UÙß ÃÁ„U ∑§Ê‹Ê– „U Á’Áœ Á◊‹ß ∑§flŸ Á’Áœ ’Ê‹ÊH 4H Cau.: dekhi rµupa muni birati bisår∂, baR∂ båra lagi rahe nihår∂. lacchana tåsu biloki bhµulåne, hædaya° hara¶a nahiÚ praga¢a bakhåne.1. jo ehi barai amara soi ho∂, samarabhµumi tehi j∂ta na ko∂. sevahiÚ sakala caråcara tåh∂, barai s∂lanidhi kanyå jåh∂.2. lacchana saba bicåri ura råkhe, kachuka banåi bhµupa sana bhå¶e. sutå sulacchana kahi næpa påh∂°, nårada cale soca mana måh∂°.3. karau° jåi soi jatana bicår∂, jehi prakåra mohi barai kumår∂. japa tapa kachu na hoi tehi kålå, he bidhi milai kavana bidhi bålå.4. Seeing her beauty the sage forgot all about his dispassion and remained gazing on her for a long time. When he read the auspicious marks on her body, he was lost in reverie. He was gladdened at heart, but he would not openly mention the happy characteristics. ìHe who weds this girl,î he said to himself, ìShall become immortal; and no one shall be able to conquer him in battle. He whom ›∂lanidhiís daughter selects for her lord shall be adored by the entire creation, both animate and inanimate.î Having read these characteristics the sage kept them to himself, and mentioned a few fabricated ones to the king. Telling the king that his daughter was of good promise, Nårada left. He thought within himself, ìLet me devise and try some means whereby the princess may choose me for her husband.î He had no more zeal to practise Japa (muttering of sacred formulas) or austerity. ìGood God, how am I to get the girl?î he said to himself. (1ó4) ŒÙ0ó∞Á„U •fl‚⁄U øÊÁ„U• ¬⁄U◊ ‚Ù÷Ê M§¬ Á’‚Ê‹– ¡Ù Á’‹ÙÁ∑§ ⁄UˤÊÒ ∑ȧ•°Á⁄U Ã’ ◊‹Ò ¡ÿ◊Ê‹H 131H
- 155. * BÅLA-KÅ°NœA *155 Do.: ehi avasara cåhia parama sobhå rµupa bisåla, jo biloki r∂jhai kua° ri taba melai jayamåla.131. ìWhat is needed on this occasion, is great personal charm and surpassing beauty, whereby the princess may be enamoured of me and place the wreath of victory round my neck,î he continued. (131) øı0ó„UÁ⁄U ‚Ÿ ◊ʪı¥ ‚¢ÈŒ⁄UÃÊ߸– „UÙßÁ„U ¡Êà ª„UL§ •Áà ÷Ê߸H ◊Ù⁄U¥U Á„Uà „UÁ⁄U ‚◊ Ÿ®„U ∑§Ù™§– ∞Á„U •fl‚⁄U ‚„UÊÿ ‚Ùß „UÙ™§H 1H ’„ÈUÁ’Áœ Á’Ÿÿ ∑§ËÁã„ UÃÁ„U ∑§Ê‹Ê– ¬˝ª≈U©U ¬˝÷È ∑§ıÃÈ∑§Ë ∑Χ¬Ê‹ÊH ¬˝÷È Á’‹ÙÁ∑§ ◊ÈÁŸ ŸÿŸ ¡È«∏UÊŸ– „UÙßÁ„U ∑§Ê¡È Á„U∞° „U⁄U·ÊŸH 2H •Áà •Ê⁄UÁà ∑§Á„U ∑§ÕÊ ‚ÈŸÊ߸– ∑§⁄U„ÈU ∑Χ¬Ê ∑§Á⁄U „UÙ„ÈU ‚„UÊ߸H •Ê¬Ÿ M§¬ Œ„ÈU ¬˝÷È ◊Ù„UË– •ÊŸ ÷Ê°Áà Ÿ®„U ¬Êflı¥ •Ù„UËH 3H ¡Á„U Á’Áœ ŸÊÕ „UÙß Á„Uà ◊Ù⁄UÊ– ∑§⁄U„ÈU ‚Ù ’Áª ŒÊ‚ ◊Ò¥ ÃÙ⁄UÊH ÁŸ¡ ◊ÊÿÊ ’‹ ŒÁπ Á’‚Ê‹Ê– Á„Uÿ° „°UÁ‚ ’Ù‹ ŒËŸŒÿÊ‹ÊH 4H Cau.: hari sana mågau° su≈daratå∂, hoihi jåta gaharu ati bhå∂. more° hita hari sama nahiÚ koµu, ehi avasara sahåya soi hoµu.1. bahubidhi binaya k∂nhi tehi kålå, praga¢eu prabhu kautuk∂ kæpålå. prabhu biloki muni nayana juRåne, hoihi kåju hie° hara¶åne.2. ati årati kahi kathå sunå∂, karahu kæpå kari hohu sahå∂. åpana rµupa dehu prabhu moh∂, åna bhå°ti nahiÚ påvau° oh∂.3. jehi bidhi nåtha hoi hita morå, karahu so begi dåsa maiÚ torå. nija måyå bala dekhi bisålå, hiya° ha°si bole d∂nadayålå.4. ìLet me ask Hari for a gift of beauty. But, alas! much time will be lost in going to Him. Yet I have no such weel as Hari; let Him, therefore, come to my rescue at this juncture.î Then Nårada prayed in manifold ways and lo! The sportive and merciful Lord appeared before him. The sight was soothing to the sageís eyes. He was glad at heart and felt assured that his object would be accomplished. In great humility he told the Lord all that had happened, and said, ìBe gracious to me and be good enough to help me. Lord, bestow on me Your own beauty; in no other way can I get possession of her. Soon do that which may serve my best interests; I am Your own servant, my lord.î Seeing the mighty power of His Måyå, the Lord, who is compassionate to the poor, smiled to himself and said:ó (1ó4) ŒÙ0ó¡Á„U Á’Áœ „UÙßÁ„U ¬⁄U◊ Á„Uà ŸÊ⁄UŒ ‚ÈŸ„ÈU ÃÈê„UÊ⁄U– ‚Ùß „U◊ ∑§⁄U’ Ÿ •ÊŸ ∑§¿ÈU ’øŸ Ÿ ◊Î·Ê „U◊Ê⁄UH 132H Do.: jehi bidhi hoihi parama hita nårada sunahu tumhåra, soi hama karaba na åna kachu bacana na mæ¶å hamåra.132. ìNårada, listen to me; I shall do that alone which is good to you, and nothing else My words can never be untrue.î (132) øı0ó∑ȧ¬Õ ◊ʪ L§¡ éÿÊ∑ȧ‹ ⁄U٪˖ ’ÒŒ Ÿ Œß ‚ÈŸ„ÈU ◊ÈÁŸ ¡ÙªËH ∞Á„U Á’Áœ Á„Uà ÃÈê„UÊ⁄U ◊Ò¥ ∆Uÿ™§– ∑§Á„U •‚ •¢Ã⁄UÁ„Uà ¬˝÷È ÷ÿ™§H 1H
- 156. 156 * ›R∫RÅMACARITAMÅNASA * ◊ÊÿÊ Á’’‚ ÷∞ ◊ÈÁŸ ◊Í…∏UÊ– ‚◊ȤÊË Ÿ®„U „UÁ⁄U Áª⁄UÊ ÁŸªÍ…∏UÊH ªflŸ ÃÈ⁄Uà ÄUÊ° Á⁄UÁ·⁄UÊ߸– ¡„UÊ° Sflÿ¢’⁄U ÷ÍÁ◊ ’ŸÊ߸H 2H ÁŸ¡ ÁŸ¡ •Ê‚Ÿ ’Ò∆U ⁄UÊ¡Ê– ’„ÈU ’ŸÊfl ∑§Á⁄U ‚Á„Uà ‚◊Ê¡ÊH ◊ÈÁŸ ◊Ÿ „U⁄U· M§¬ •Áà ◊Ù⁄¥U– ◊ÙÁ„U ÃÁ¡ •ÊŸÁ„U ’Á⁄UÁ„U Ÿ ÷Ù⁄¥UH 3H ◊ÈÁŸ Á„Uà ∑§Ê⁄UŸ ∑Χ¬ÊÁŸœÊŸÊ– ŒËã„U ∑ȧM§¬ Ÿ ¡Êß ’πÊŸÊH ‚Ù øÁ⁄UòÊ ‹Áπ ∑§Ê„È°U Ÿ ¬ÊflÊ– ŸÊ⁄UŒ ¡ÊÁŸ ‚’®„U Á‚⁄U ŸÊflÊH 4H Cau.: kupatha måga ruja byåkula rog∂, baida na dei sunahu muni jog∂. ehi bidhi hita tumhåra maiÚ ¢hayaµu, kahi asa a≈tarahita prabhu bhayaµu.1. måyå bibasa bhae muni mµuRhå, samujh∂ nahiÚ hari girå nigµuRhå. gavane turata tahå° ri¶irå∂, jahå° svaya≈bara bhµumi banå∂.2. nija nija åsana bai¢he råjå, bahu banåva kari sahita samåjå. muni mana hara¶a rµupa ati more°, mohi taji ånahi barihi na bhore°.3. muni hita kårana kæpånidhånå, d∂nha kurµupa na jåi bakhånå. so caritra lakhi kåhu° na påvå, nårada jåni sabahiÚ sira nåvå.4. ìHark, O contemplative ascetic! if a patient distracted by his malady asks for something which is harmful to him, the physician would not give it. In a like manner I have resolved on doing what is good to you.î So saying, the Lord disappeared. Under the spell of His Måyå the sage was so mystified that he could not understand even such unambiguous words of ›r∂ Hari. The chief of seers hastened to the spot where the arena for the choice-marriage had been prepared. Richly adorned, the royal suitors had occupied their respective seats, each with his retinue. The sage was glad at heart; for he thought within himself, ìMy beauty is so surpassing that the princess will never commit the error of choosing for her husband anyone else than me.î In the sageís own interest the gracious Lord had made him hideous beyond description. But no one could mark the change that had taken place in him; everyone knew him to be Nårada and greeted him as such. (1ó4) ŒÙ0ó⁄U„U ÄUÊ° ŒÈß L§º˝ ªŸ à ¡ÊŸ®„U ‚’ ÷©U– Á’¬˝’· Œπà Á»§⁄U®„U ¬⁄U◊ ∑§ıÃÈ∑§Ë éUH 133H Do.: rahe tahå° dui rudra gana te jånahiÚ saba bheu, biprabe¶a dekhata phirahiÚ parama kautuk∂ teu.133. Two of ›ivaís attendants too happened to be there. They knew the whole secret and, disguised as Bråhmaƒas, went about seeing the fun. (133) øı0ó¡®„U ‚◊Ê¡ ’Ò∆U ◊ÈÁŸ ¡Ê߸– NŒÿ° M§¬ •„UÁ◊Áà •Áœ∑§Ê߸H Ä°U ’Ò∆U ◊„U‚ ªŸ ŒÙ™§– Á’¬˝’· ªÁà ‹πß Ÿ ∑§Ù™§H 1H ∑§⁄U®„U ∑ͧÁ≈U ŸÊ⁄UŒÁ„U ‚ÈŸÊ߸– ŸËÁ∑§ ŒËÁã„U „UÁ⁄U ‚È¢Œ⁄UÃÊ߸H ⁄UËÁ¤ÊÁ„U ⁄UÊ¡∑ȧ•°Á⁄U ¿UÁ’ ŒπË– ßã„UÁ„U ’Á⁄UÁ„U „UÁ⁄U ¡ÊÁŸ Á’‚·ËH 2H ◊ÈÁŸÁ„U ◊Ù„U ◊Ÿ „UÊÕ ¬⁄UÊ∞°– „°U‚®„U ‚¢÷È ªŸ •Áà ‚øÈ ¬Ê∞°H ¡ŒÁ¬ ‚ÈŸ®„U ◊ÈÁŸ •≈U¬Á≈U ’ÊŸË– ‚◊ÈÁ¤Ê Ÿ ¬⁄Uß ’ÈÁh ÷˝◊ ‚ÊŸËH 3H ∑§Ê„È°U Ÿ ‹πÊ ‚Ù øÁ⁄Uà Á’‚·Ê– ‚Ù ‚M§¬ ŸÎ¬∑§ãÿÊ° ŒπÊH ◊∑¸§≈U ’ŒŸ ÷ÿ¢∑§⁄U Œ„UË– Œπà NUŒÿ° ∑˝§Ùœ ÷Ê Ã„UËH 4H
- 157. * BÅLA-KÅ°NœA *157 Cau.: jehiÚ samåja bai¢he muni jå∂, hædaya° rµupa ahamiti adhikå∂. taha° bai¢he mahesa gana doµu, biprabe¶a gati lakhai na koµu.1. karahiÚ kµu¢i nåradahi sunå∂, n∂ki d∂nhi hari su≈daratå∂. r∂jhihi råjakua°ri chabi dekh∂, inhahi barihi hari jåni bise¶∂.2. munihi moha mana håtha paråe°, ha°sahiÚ sa≈bhu gana ati sacu påe°. jadapi sunahiÚ muni a¢apa¢i bån∂, samujhi na parai buddhi bhrama sån∂.3. kåhu° na lakhå so carita bise¶å, so sarµupa næpakanyå° dekhå. marka¢a badana bhaya≈kara deh∂, dekhata hædaya° krodha bhå teh∂.4. In the row where sat Nårada, exceedingly proud of his beauty, the two attendants of Mahe‹a too seated themselves. Being disguised as Bråhmaƒas they could not be detected. They flung sarcastic remarks at Nårada, saying, ìHari has given this man such excellent beauty that the princess will be enamoured to look at it and shall certainly choose him, taking him for Hari* Himself.î The sage was under a spell of delusion; for his heart had been stolen by love. The attendants of ›iva felt amused at this and greatly enjoyed the fun. Even though the sage heard their ironical talk, he could not follow it, his reason being clouded by infatuation. No one perceived this extra-ordinary phenomenon; the princess alone saw his ugly form. The moment she beheld his monkey-like face and frightful form she was filled with rage. (1ó4) ŒÙ0ó‚πË¥ ‚¢ª ‹Ò ∑ȧ•°Á⁄U Ã’ øÁ‹ ¡ŸÈ ⁄UÊ¡◊⁄UÊ‹– Œπà Á»§⁄Uß ◊„Uˬ ‚’ ∑§⁄U ‚⁄UÙ¡ ¡ÿ◊Ê‹H 134H Do.: sakh∂° sa≈ga lai kua°ri taba cali janu råjamaråla, dekhata phirai mah∂pa saba kara saroja jayamåla.134. Accompained by her girl companions the princess then glided as a swan. With a wreath of victory in her lotus hands she moved about surveying each of her royal suitors. (134) øı0ó¡Á„U ÁŒÁ‚ ’Ò∆U ŸÊ⁄UŒ »Í§‹Ë– ‚Ù ÁŒÁ‚ î„U Ÿ Á’‹Ù∑§Ë ÷Í‹ËH ¬ÈÁŸ ¬ÈÁŸ ◊ÈÁŸ ©U∑§‚®„U •∑ȧ‹Ê„UË¥– ŒÁπ Œ‚Ê „U⁄U ªŸ ◊È‚È∑§Ê„UË¥H 1H œÁ⁄U ŸÎ¬ÃŸÈ Ä°U ªÿ©U ∑Χ¬Ê‹Ê– ∑ȧ•°Á⁄U „U⁄UÁ· ◊‹©U ¡ÿ◊Ê‹ÊH ŒÈ‹Á„UÁŸ ‹Ò ª ‹Áë¿UÁŸflÊ‚Ê– ŸÎ¬‚◊Ê¡ ‚’ ÷ÿ©U ÁŸ⁄UÊ‚ÊH 2H ◊ÈÁŸ •Áà Á’∑§‹ ◊Ù„°U ◊Áà ŸÊ∆UË– ◊ÁŸ ÁªÁ⁄U ªß¸ ¿ÍUÁ≈U ¡ŸÈ ªÊ°∆UËH Ã’ „U⁄U ªŸ ’Ù‹ ◊È‚È∑§Ê߸– ÁŸ¡ ◊Èπ ◊È∑ȧ⁄U Á’‹Ù∑§„ÈU ¡Ê߸H 3H •‚ ∑§Á„U ŒÙ©U ÷ʪ ÷ÿ° ÷Ê⁄UË– ’ŒŸ ŒËπ ◊ÈÁŸ ’ÊÁ⁄U ÁŸ„UÊ⁄UËH ’·È Á’‹ÙÁ∑§ ∑˝§Ùœ •Áà ’Ê…∏UÊ– ÁÃã„UÁ„U ‚⁄Uʬ ŒËã„U •Áà ªÊ…∏UÊH 4H Cau.: jehi disi bai¢he nårada phµul∂, so disi tehiÚ na bilok∂ bhµul∂. puni puni muni ukasahiÚ akulåh∂°, dekhi daså hara gana musukåh∂°.2. dhari næpatanu taha° gayau kæpålå, kua°ri hara¶i meleu jayamålå. dulahini lai ge lacchinivåså, næpasamåja saba bhayau niråså.3. * The word ëHarií also means a monkey: the attendants of ›iva, therefore, indirectly hinted that the sage looked like a monkey.
- 158. 158 * ›R∫RÅMACARITAMÅNASA * muni ati bikala moha° mati nå¢h∂, mani giri ga∂ chµu¢i janu gå° ¢h∂. taba hara gana bole musukå∂, nija mukha mukura bilokahu jå∂.3. asa kahi dou bhåge bhaya° bhår∂, badana d∂kha muni båri nihår∂. be¶u biloki krodha ati båRhå, tinhahi saråpa d∂nha ati gåRhå.4. She did not care to look even casually at the quarter in which Nårada sat elated with pride. Again and again the sage would raise himself and fidget about; the attendants of Hara smiled to see him in that state. The gracious Lord too went there in the form of a king; the princess joyfully placed the wreath of victory round His neck. The Lord of Lak¶m∂ carried off the bride to the despair of all assembled kings. The sage felt much perturbed; for infatuation had robbed the sage of his reason. He felt as if a gem had dropped from a loosened knot in the end of his garment. The attendants of Hara then smilingly said, ìJust look at your face in a mirror.î Uttering these words both ran away in great alarm and the sage looked at his reflection in water. His fury knew no bounds when he beheld his form; and he pronounced a terrible curse on the attendants of ›iva:ó (1ó4) ŒÙ0ó„UÙ„ÈU ÁŸ‚Êø⁄U ¡Êß ÃÈê„U ∑§¬≈UË ¬Ê¬Ë ŒÙ©U– „°U‚„È „U◊Á„U ‚Ù ‹„È »§‹ ’„ÈUÁ⁄U „°U‚„ÈU ◊ÈÁŸ ∑§Ù©UH 135H Do.: hohu nisåcara jåi tumha kapa¢∂ påp∂ dou, ha° sehu hamahi so lehu phala bahuri ha°sehu muni kou.135. ìO you sinful impostors, go and be reborn as demons. You mocked me; therefore, reap its reward. Mock again a sage, if you dare. (135) øı0ó¬ÈÁŸ ¡‹ ŒËπ M§¬ ÁŸ¡ ¬ÊflÊ– ÃŒÁ¬ NUŒÿ° ‚¢ÃÙ· Ÿ •ÊflÊH »§⁄U∑§Ã •œ⁄U ∑§Ù¬ ◊Ÿ ◊Ê„UË¥– ‚¬ÁŒ ø‹ ∑§◊‹Ê¬Áà ¬Ê„UË¥H 1H Œ„U©°U üÊʬ Á∑§ ◊Á⁄U„UU©U° ¡Ê߸– ¡ªÃ ◊ÙÁ⁄U ©U¬„UÊ‚ ∑§⁄UÊ߸H ’Ëø®„U ¬¢Õ Á◊‹ ŒŸÈ¡Ê⁄UË– ‚¢ª ⁄U◊Ê ‚Ùß ⁄UÊ¡∑ȧ◊Ê⁄UËH 2H ’Ù‹ ◊œÈ⁄U ’øŸ ‚È⁄U‚ÊßZ– ◊ÈÁŸ ∑§„°U ø‹ Á’∑§‹ ∑§Ë ŸÊßZH ‚ÈŸÃ ’øŸ ©U¬¡Ê •Áà ∑˝§ÙœÊ– ◊ÊÿÊ ’‚ Ÿ ⁄U„UÊ ◊Ÿ ’ÙœÊH 3H ¬⁄U ‚¢¬ŒÊ ‚∑§„ÈU Ÿ®„U ŒπË– ÃÈê„U⁄¥U ßÁ⁄U·Ê ∑§¬≈U Á’‚·ËH ◊Õà ®‚œÈ L§º˝Á„U ’ı⁄UÊÿ„ÈU– ‚È⁄Uã„U ¬˝Á⁄U Á’· ¬ÊŸ ∑§⁄UÊÿ„ÈUH 4H Cau.: puni jala d∂kha rµupa nija påvå, tadapi hædaya° sa≈to¶a na åvå. pharakata adhara kopa mana måh∂°, sapadi cale kamalåpati påh∂°.1. dehau° ‹råpa ki marihau° jå∂, jagata mori upahåsa karå∂. b∂cahiÚ pa≈tha mile danujår∂, sa≈ga ramå soi råjakumår∂.2. bole madhura bacana suraså∂°, muni kaha° cale bikala k∂ nå∂°. sunata bacana upajå ati krodhå, måyå basa na rahå mana bodhå.3. para sa≈padå sakahu nahiÚ dekh∂, tumhare° iri¶å kapa¢a bise¶∂. mathata si≈dhu rudrahi bauråyahu, suranha preri bi¶a påna karåyahu.4. Looking again in water, he saw that he had regained his real form; yet his heart found no solace. His lips quivered and there was indignation in his heart. At once he proceeded to where the Lord of Lak¶m∂ was. ìI shall either curse Him or die at His door,î
- 159. * BÅLA-KÅ°NœA *159 he said to himself, ìseeing that He has made me a butt of ridicule throughout the world.î The terror of the demons, ›r∂ Hari, met him right on the way. He was accompanied by Goddess Ramå and the princess referred to above. The lord of immortals spoke in gentle tones, ìTo what destination, holy sir, are you betaking yourself like one disconsolateî As soon as he heard these words Nårada was filled with rage. Dominated as he was by Måyå, there was no reason left in him. He said, ìYou cannot bear to look upon the good fortune of others. You are extremely jealous and guile. While churning the ocean You drove Rudra mad and inciting Him through the gods You made Him quaff the poison. (1ó4) ŒÙ0ó•‚È⁄U ‚È⁄UÊ Á’· ‚¢∑§⁄UÁ„U •Ê¬È ⁄U◊Ê ◊ÁŸ øÊL§– SflÊ⁄UÕ ‚Êœ∑§ ∑ȧÁ≈U‹ ÃÈê„U ‚ŒÊ ∑§¬≈U éÿfl„UÊL§H 136H Do.: asura surå bi¶a sa≈karahi åpu ramå mani cåru, svåratha sådhaka ku¢ila tumha sadå kapa¢a byavahåru.136. ìApportioning intoxicating liquor to the demons and poison to ›a∆kara, You appropriated Ramå and the lovely gem (Kaustubha) to Yourself. You have ever been selfish and perverse, and treacherous in Your dealings.î (136) øı0ó¬⁄U◊ SflâòÊ Ÿ Á‚⁄U ¬⁄U ∑§Ù߸– ÷Êflß ◊ŸÁ„U ∑§⁄U„ÈU ÃÈê„U ‚Ù߸H ÷‹Á„U ◊¢Œ ◊¢ŒÁ„U ÷‹ ∑§⁄U„ÍU– Á’‚◊ÿ „U⁄U· Ÿ Á„ÿ° ∑§¿ÈU œ⁄U„ÍH 1H «U„UÁ∑§ «U„UÁ∑§ ¬Á⁄Uø„ÈU ‚’ ∑§Ê„ÍU– •Áà •‚¢∑§ ◊Ÿ ‚ŒÊ ©U¿UÊ„ÍUH ∑§⁄U◊ ‚È÷Ê‚È÷ ÃÈê„UÁ„ U Ÿ ’ʜʖ •’ ‹Áª ÃÈê„UÁ„U Ÿ ∑§Ê„Í°U ‚ÊœÊH 2H ÷‹ ÷flŸ •’ ’ÊÿŸ ŒËã„UÊ– ¬Êfl„ÈUª »§‹ •Ê¬Ÿ ∑§Ëã„UÊH ’¢ø„ÈU ◊ÙÁ„U ¡flÁŸ œÁ⁄U Œ„UÊ– ‚Ùß ÃŸÈ œ⁄U„ÈU üÊʬ ◊◊ ∞„UÊH 3H ∑§Á¬ •Ê∑ΧÁà ÃÈê„U ∑§ËÁã„U „U◊Ê⁄UË– ∑§Á⁄U„U®„U ∑§Ë‚ ‚„UÊÿ ÃÈê„UÊ⁄UËH ◊◊ •¬∑§Ê⁄U ∑§Ëã„U ÃÈê„U ÷Ê⁄UË– ŸÊÁ⁄U Á’⁄U„°U ÃÈê„U „UÙ’ ŒÈπÊ⁄UËH 4H Cau.: parama svata≈tra na sira para ko∂, bhåvai manahi karahu tumha so∂. bhalehi ma≈da ma≈dehi bhala karahµu, bisamayahara¶anahiya° kachudharahµu.1. Œahaki Œahaki paricehu saba kåhµu, ati asa≈ka mana sadå uchåhµu. karama subhåsubha tumhahi na bådhå, aba lagi tumhahi na kåhµu° sådhå.2. bhale bhavana aba båyana d∂nhå, påvahuge phala åpana k∂nhå. ba≈cehu mohi javani dhari dehå, soi tanu dharahu ‹råpa mama ehå.3. kapi åkæti tumha k∂nhi hamår∂, karihahiÚ k∂sa sahåya tumhår∂. mama apakåra k∂nha tumha bhår∂, nåri biraha° tumha hoba dukhår∂.4. ìYou are absolutely independent and subordinate to none; therefore You do whatever pleases Your mind. You debase a good soul and redeem a vile person and neither rejoice nor grieve over it. Deceiving everyone You have become habituated to such tricks.You entertain no fear and are always zealous in pursuing Your object. Good and evil deeds do not come in Your way; no one has so far been able to correct You. You have this time played with fire and shall reap what You have sown. Take that very form in which You have imposed upon me: this is my curse. You made me look like a monkey; therefore You shall have monkeys for Your helpmates. And as You have grievously wronged me, so shall You suffer the pangs of separation from Your wife.î (1ó4)
- 160. 160 * ›R∫RÅMACARITAMÅNASA * ŒÙ0óüÊʬ ‚Ë‚ œÁ⁄U „U⁄UÁ· Á„Uÿ° ¬˝÷È ’„ÈU Á’ŸÃË ∑§ËÁã„U– ÁŸ¡ ◊ÊÿÊ ∑Ò§ ¬˝’‹ÃÊ ∑§⁄UÁ· ∑Χ¬ÊÁŸÁœ ‹ËÁã„UH 137H Do.: ‹råpa s∂sa dhari hara¶i hiya° prabhu bahu binat∂ k∂nhi, nija måyå kai prabalatå kara¶i kæpånidhi l∂nhi.137. Gladly accepting the curse, the compassionate Lord made many entreaties to the sage, and withdrew the irresistible charm of His Måyå. (137) øı0ó¡’ „UÁ⁄U ◊ÊÿÊ ŒÍÁ⁄U ÁŸflÊ⁄UË– Ÿ®„U Ä°U ⁄U◊Ê Ÿ ⁄UÊ¡∑ȧ◊Ê⁄UËH Ã’ ◊ÈÁŸ •Áà ‚÷Ëà „UÁ⁄U ø⁄UŸÊ– ª„U ¬ÊÁ„U ¬˝ŸÃÊ⁄UÁà „U⁄UŸÊH 1H ◊Î·Ê „UÙ©U ◊◊ üÊʬ ∑Χ¬Ê‹Ê– ◊◊ ßë¿UÊ ∑§„U ŒËŸŒÿÊ‹ÊH ◊Ò¥ ŒÈ’¸øŸ ∑§„U ’„ÈUÃ⁄U– ∑§„U ◊ÈÁŸ ¬Ê¬ Á◊Á≈UÁ„¢U Á∑§Á◊ ◊⁄UH 2H ¡¬„ÈU ¡Êß ‚¢∑§⁄U ‚à ŸÊ◊Ê– „UÙßÁ„U NUŒÿ° ÃÈ⁄Uà Á’üÊÊ◊ÊH ∑§Ù©U Ÿ®„U Á‚fl ‚◊ÊŸ Á¬˝ÿ ◊Ù⁄¥U– •Á‚ ¬⁄UÃËÁà á„ÈU ¡ÁŸ ÷Ù⁄U¥UH 3H ¡Á„U ¬⁄U ∑Χ¬Ê Ÿ ∑§⁄U®„U ¬È⁄UÊ⁄UË– ‚Ù Ÿ ¬Êfl ◊ÈÁŸ ÷ªÁà „U◊Ê⁄UËH •‚ ©U⁄U œÁ⁄U ◊Á„U Á’ø⁄U„ÈU ¡Ê߸– •’ Ÿ ÃÈê„UÁ„U ◊ÊÿÊ ÁŸ•⁄UÊ߸H 4H Cau.: jaba hari måyå dµuri nivår∂, nahiÚ taha° ramå na råjakumår∂. taba muni ati sabh∂ta hari caranå, gahe påhi pranatårati haranå.1. mæ¶å hou mama ‹råpa kæpålå, mama icchå kaha d∂nadayålå. maiÚ durbacana kahe bahutere, kaha muni påpa mi¢ihiÚ kimi mere.2. japahu jåi sa≈kara sata nåmå, hoihi hædaya° turata bi‹råmå. kou nahiÚ siva samåna priya more°, asi parat∂ti tajahu jani bhore°.3. jehi para kæpå na karahiÚ purår∂, so na påva muni bhagati hamår∂. asa ura dhari mahi bicarahu jå∂, aba na tumhahi måyå niarå∂.4. When ›r∂ Hari lifted the spell of His Måyå, there was neither Ramå nor the princess to be seen by His side. In dire dismay the sage then clasped the feet of Hari and said, ìO Reliever of the distress of the suppliant, save me! O gracious lord! let my curse prove ineffectual.î ìIt was My will,î replied the Lord, who is so merciful to the humble. ìI poured many abuses at You,î the sage repeated, ìhow shall my sins be expiated? ìGo and repeat the names of ›a∆kara a hundred times; your heart will be disburdened at once. No one is so dear to Me as ›iva: never give up this belief even by mistake. O sage, he who does not earn the good-will of ›iva shall never attain true devotion to Me. Bearing this in mind, go and perambulate the globe. My Måyå shall haunt you no more.î (1ó4) ŒÙ0ó’„ÈUÁ’Áœ ◊ÈÁŸÁ„U ¬˝’ÙÁœ ¬˝÷È Ã’ ÷∞ •¢Ã⁄UœÊŸ– ‚àÿ‹Ù∑§ ŸÊ⁄UŒ ø‹ ∑§⁄Uà ⁄UÊ◊ ªÈŸ ªÊŸH 138H Do.: bahubidhi munihi prabodhi prabhu taba bhae a≈taradhåna, satyaloka nårada cale karata råma guna gåna.138. Having thus reassured the sage, the Lord then disappeared; while Nårada proceeded to Satyaloka (the seventh paradise, the abode of Brahmå) chanting ›r∂ Råmaís praises as he went. (138)
- 161. * BÅLA-KÅ°NœA *161 øı0ó„U⁄U ªŸ ◊ÈÁŸÁ„U ¡Êà ¬Õ ŒπË– Á’ªÃ◊Ù„U ◊Ÿ „U⁄U· Á’‚·ËH •Áà ‚÷Ëà ŸÊ⁄UŒ ¬®„U •Ê∞– ªÁ„U ¬Œ •Ê⁄Uà ’øŸ ‚ÈŸÊ∞H 1H „U⁄U ªŸ „U◊ Ÿ Á’¬˝ ◊ÈÁŸ⁄UÊÿÊ– ’«∏U •¬⁄UÊœ ∑§Ëã„U »§‹ ¬ÊÿÊH üÊʬ •ŸÈª˝„U ∑§⁄U„ÈU ∑Χ¬Ê‹Ê– ’Ù‹ ŸÊ⁄UŒ ŒËŸŒÿÊ‹ÊH 2H ÁŸÁ‚ø⁄U ¡Êß „UÙ„ÈU ÃÈê„U ŒÙ™§– ’Ò÷fl Á’¬È‹ á ’‹ „UÙ™§H ÷È¡’‹ Á’Sfl Á¡Ã’ ÃÈê„U ¡Á„U•Ê– œÁ⁄U„U®„U Á’cŸÈ ◊ŸÈ¡ ÃŸÈ ÃÁ„U•ÊH 3H ‚◊⁄U ◊⁄UŸ „UÁ⁄U „UÊÕ ÃÈê„UÊ⁄UÊ– „UÙß„U„ÈU ◊È∑ȧà Ÿ ¬ÈÁŸ ‚¢‚Ê⁄UÊH ø‹ ¡Èª‹ ◊ÈÁŸ ¬Œ Á‚⁄U ŸÊ߸– ÷∞ ÁŸ‚Êø⁄U ∑§Ê‹Á„U ¬Ê߸H 4H Cau.: hara gana munihi jåta pathadekh∂, bigatamoha mana hara¶a bise¶∂. ati sabh∂ta nårada pahiÚ åe, gahi pada årata bacana sunåe.1. hara gana hama na bipra muniråyå, baRa aparådha k∂nha phala påyå. ‹råpa anugraha karahu kæpålå, bole nårada d∂nadayålå.2. nisicara jåi hohu tumha doµu, baibhava bipula teja bala hoµu. bhujabala bisva jitaba tumha jahiå, dharihahiÚ bi¶nu manuja tanu tahiå.3. samara marana hari håtha tumhårå, hoihahu mukuta na puni sa≈sårå. cale jugala muni pada sira nå∂, bhae nisåcara kålahi på∂.4. When the attendants of ›iva saw the sage moving along the way free from delusion and greatly delighted at heart, they approached him in great fer and, clasping his feet, entreated piteously, ìWe are servants of ›iva and no Bråhmaƒas, O great sage; we committed a great sin and have reaped its fruit. Now rid us of the curse, O benevolent sage.î Nårada, who was full of compassion to the humble, replied, ìBoth of you go and take the form of demons. You shall possess an enormous fortune, grandeur and strength. When you have subdued the universe by the might of your arm, God Vi¶ƒu shall take a human form. Dying at His hands in battle, you shall be liberated and shall never be reborn.î Bowing their head at the sageís feet, both departed and were reborn as demons in due course. (1ó4) ŒÙ0ó∞∑§ ∑§‹¬ ∞Á„U „UÃÈ ¬˝÷È ‹Ëã„U ◊ŸÈ¡ •flÃÊ⁄U– ‚È⁄U ⁄¢U¡Ÿ ‚Ö¡Ÿ ‚ÈπŒ „UÁ⁄U ÷¢¡Ÿ ÷ÈÁ’ ÷Ê⁄UH 139H Do.: eka kalapa ehi hetu prabhu l∂nha manuja avatåra, sura ra≈jana sajjana sukhada hari bha≈jana bhubi bhåra.139. In one Kalpa (round of creation) it was for this reason that Lord ›r∂ Hari assumed a human form as. It is His vow to gladden the gods, to delight the virtuous and to ease the earth of its burden. (139) øı0ó∞Á„U Á’Áœ ¡Ÿ◊ ∑§⁄U◊ „UÁ⁄U ∑§⁄U– ‚È¢Œ⁄U ‚ÈπŒ Á’ÁøòÊ ÉÊŸ⁄UH ∑§‹¬ ∑§‹¬ ¬˝Áà ¬˝÷È •flÃ⁄U„UË¥– øÊL§ øÁ⁄Uà ŸÊŸÊÁ’Áœ ∑§⁄U„UË¥H 1H Ã’ Ã’ ∑§ÕÊ ◊ÈŸË‚ã„U ªÊ߸– ¬⁄U◊ ¬ÈŸËà ¬˝’¢œ ’ŸÊ߸H Á’Á’œ ¬˝‚¢ª •ŸÍ¬ ’πÊŸ– ∑§⁄U®„U Ÿ ‚ÈÁŸ •Êø⁄U¡È ‚ÿÊŸH 2H „UÁ⁄U •Ÿ¢Ã „UÁ⁄U∑§ÕÊ •Ÿ¢ÃÊ– ∑§„U®„U ‚ÈŸ®„U ’„ÈUÁ’Áœ ‚’ ‚¢ÃÊH ⁄UÊ◊ø¢º˝ ∑§ øÁ⁄Uà ‚È„UÊ∞– ∑§‹¬ ∑§ÙÁ≈U ‹Áª ¡Ê®„U Ÿ ªÊ∞H 3H
- 162. 162 * ›R∫RÅMACARITAMÅNASA * ÿ„U ¬˝‚¢ª ◊Ò¥ ∑§„UÊ ÷flÊŸË– „UÁ⁄U◊ÊÿÊ° ◊Ù„U®„U ◊ÈÁŸ ÇÿÊŸËH ¬˝÷È ∑§ıÃÈ∑§Ë ¬˝ŸÃ Á„UÃ∑§Ê⁄UË– ‚flà ‚È‹÷ ‚∑§‹ ŒÈπ „UÊ⁄UËH 4H Cau.: ehi bidhi janama karama hari kere, su≈dara sukhada bicitra ghanere. kalapa kalapa prati prabhuavatarah∂°, cåru carita nånåbidhi karah∂°.1. taba taba kathå mun∂sanha gå∂, parama pun∂ta praba≈dha banå∂. bibidha prasa≈ga anµupa bakhåne, karahiÚ na suni åcaraju sayåne.2. hari ana≈ta harikathå ana≈tå, kahahiÚ sunahiÚ bahubidhi saba sa≈tå. råmaca≈dra ke carita suhåe, kalapa ko¢i lagi jåhiÚ na gåe.3. yaha prasa≈ga maiÚ kahå bhavån∂, harimåyå° mohahiÚ muni gyån∂. prabhu kautuk∂ pranata hitakår∂, sevata sulabha sakala dukha hår∂.4. Thus ›r∂ Hariís births and exploits are many; they are all charming, delightful and marvellous. In every cycle of creation the Lord manifests Himself and enacts lovely sports of various kinds; and the great sages have on each such occasion sung His story in most sacred strains, relating wonderful anecdotes of diverse kinds, hearing which the allise marvel not. Infinite is ›r∂ Hari and infinite are His stories; each sain sings and hears them in divergent ways. The lovely sports of Råmacandra cannot be sung even in crores of Kalpas.This episode, O Bhavån∂, has been narrated by me in order to show that even enlightened sages are deluded by ›r∂ Hariís Måyå. The Lord is sportive and a friend of the suppliant; He is easy to serve and rids one of all sorrows. (1ó4) ‚Ê0ó‚È⁄U Ÿ⁄U ◊ÈÁŸ ∑§Ù©U ŸÊ®„U ¡Á„U Ÿ ◊Ù„U ◊ÊÿÊ ¬˝’‹– •‚ Á’øÊÁ⁄U ◊Ÿ ◊Ê®„U ÷Á¡• ◊„UÊ◊ÊÿÊ ¬ÁÃÁ„UH 140H So.: sura nara muni kou nåhiÚ jehi na moha måyå prabala, asa bicåri mana måhiÚ bhajia mahåmåyå patihi.140. There is no god, man or sage whom ›r∂ Hariís powerful Måyå cannot infatuate. Bearing this in mind, one should adore the Lord of this great Måyå. (140) øı0ó•¬⁄U „UÃÈ ‚ÈŸÈ ‚Ò‹∑ȧ◊Ê⁄UË– ∑§„U©°U Á’ÁøòÊ ∑§ÕÊ Á’SÃÊ⁄UËH ¡Á„U ∑§Ê⁄UŸ •¡ •ªÈŸ •M§¬Ê– ’˝rÊÔ ÷ÿ©U ∑§Ù‚‹¬È⁄U ÷ͬÊH 1H ¡Ù ¬˝÷È Á’Á¬Ÿ Á»§⁄Uà ÃÈê„U ŒπÊ– ’¢œÈ ‚◊à œ⁄¥U ◊ÈÁŸ’·ÊH ¡Ê‚È øÁ⁄Uà •fl‹ÙÁ∑§ ÷flÊŸË– ‚ÃË ‚⁄UË⁄U ⁄UÁ„U„ÈU ’ı⁄UÊŸËH 2H •¡„È°U Ÿ ¿UÊÿÊ Á◊≈UÁà ÃÈê„UÊ⁄UË– ÃÊ‚È øÁ⁄Uà ‚ÈŸÈ ÷˝◊ L§¡ „UÊ⁄UËH ‹Ë‹Ê ∑§ËÁã„U ¡Ù î„U •flÃÊ⁄UÊ– ‚Ù ‚’ ∑§Á„U„U©°U ◊Áà •ŸÈ‚Ê⁄UÊH 3H ÷⁄UmÊ¡ ‚ÈÁŸ ‚¢∑§⁄U ’ÊŸË– ‚∑ȧÁø ‚¬˝◊ ©U◊Ê ◊È‚È∑§ÊŸËH ‹ª ’„ÈUÁ⁄U ’⁄ŸÒ ’η∑§ÃÍ– ‚Ù •flÃÊ⁄U ÷ÿ©U ¡Á„U „UÃÍH 4H Cau.: apara hetu sunu sa∂lakumår∂, kahau° bicitra kathå bistår∂. jehi kårana aja aguna arµupå, brahma bhayau kosalapura bhµupå.1. jo prabhu bipina phirata tumha dekhå, ba≈dhu sameta dhare° munibe¶å. jåsu carita avaloki bhavån∂, sat∂ sar∂ra rahihu baµurån∂.2. ajahu° na chåyå mi¢ati tumhår∂, tåsu carita sunu bhrama ruja hår∂. l∂lå k∂nhi jo tehiÚ avatårå, so saba kahihau° mati anusårå.3. bharadvåja suni sa≈kara bån∂, sakuci saprema umå musukån∂. lage bahuri baranai bæ¶aketµu, so avatåra bhayau jehi hetµu.4.
- 163. * BÅLA-KÅ°NœA *163 Hear, O daughter of the mountain-king, another reason why the unbegotten, unqualified and formless Brahma became king of Ayodhyå. I shall relate at length the marvellous story connected with it. The Lord whom you saw roaming in the forest with His brother (Lak¶maƒa) in the garb of hermits, and whose doings drove you mad in the form of Sat∂ to such an extent that the shadow of that madness haunts you even to this dayóhear His exploits, which serve as a cure for the disease of delusion. The sportive deeds that were performed by the Lord in that birth, I shall relate them all to the best of My talents. Hearing ›a∆karaís words, O Bharadvåja, Umå blushed and smiled with love. ›iva (who has a bull emblazoned on His standard) then began to relate the cause of the Lordís descent on that particular occasion. (1ó4) ŒÙ0ó‚Ù ◊Ò¥ ÃÈê„U ‚Ÿ ∑§„U©°U ‚’È ‚ÈŸÈ ◊ÈŸË‚ ◊Ÿ ‹Êß– ⁄UÊ◊ ∑§ÕÊ ∑§Á‹ ◊‹ „U⁄UÁŸ ◊¢ª‹ ∑§⁄UÁŸ ‚È„UÊßH 141H Do.: so maiÚ tumha sana kahau° sabu sunu mun∂sa mana låi, råma kathå kali mala harani ma≈gala karani suhåi.141. I proceed to tell you all about it, O Bharadvåja; listen attentively. The story of ›r∂ Råma wipes out all the impurities of the Kali age, brings forth all blessings and is most charming. (141) øı0óSflÊÿ¢÷Í ◊ŸÈ •L§ ‚ÃM§¬Ê– Á¡ã„U Ã¥ ÷Ò Ÿ⁄U‚ÎÁCÔU •ŸÍ¬ÊH Œ¢¬Áà œ⁄U◊ •Êø⁄UŸ ŸË∑§Ê– •¡„È°U ªÊfl üÊÈÁà Á¡ã„U ∑Ò§ ‹Ë∑§ÊH 1H ŸÎ¬ ©UûÊÊŸ¬ÊŒ ‚Èà ÃÊ‚Í– œ˝Èfl „UÁ⁄U ÷ªÃ ÷ÿ©U ‚Èà ¡Ê‚ÍH ‹ÉÊÈ ‚Èà ŸÊ◊ Á¬˝ÿ’˝Ã ÃÊ„UË– ’Œ ¬È⁄UÊŸ ¬˝‚¢‚®„U ¡Ê„UËH 2H Œfl„ÍUÁà ¬ÈÁŸ ÃÊ‚È ∑ȧ◊Ê⁄UË– ¡Ù ◊ÈÁŸ ∑§Œ¸◊ ∑Ò§ Á¬˝ÿ ŸÊ⁄UËH •ÊÁŒŒfl ¬˝÷È ŒËŸŒÿÊ‹Ê– ¡∆U⁄U œ⁄U©U ¡®„U ∑§Á¬‹ ∑Χ¬Ê‹ÊH 3H ‚¢ÊÅÿ ‚ÊSòÊ Á¡ã„U ¬˝ª≈U ’πÊŸÊ– Ãûfl Á’øÊ⁄U ÁŸ¬ÈŸ ÷ªflÊŸÊH î„U ◊ŸÈ ⁄UÊ¡ ∑§Ëã„U ’„ÈU ∑§Ê‹Ê– ¬˝÷È •Êÿ‚È ‚’ Á’Áœ ¬˝ÁìʋÊH 4H Cau.: svåya≈bhµu manu aru satarµupå, jinha te° bhai naras涢i anµupå. da≈pati dharama åcarana n∂kå, ajahu° gåva ‹ruti jinha kai l∂kå.1. næpa uttånapåda suta tåsµu, dhruva hari bhagata bhayau suta jåsµu. laghu suta nåma priyabrata tåh∂, beda puråna prasa≈sahiÚ jåh∂.2. devahµuti puni tåsu kumår∂, jo muni kardama kai priya når∂. ådideva prabhu d∂nadayålå, ja¢hara dhareu jehiÚ kapila kæpålå.3. så≈khya såstra jinha praga¢a bakhånå, tattva bicåra nipuna bhagavånå. tehiÚ manu råja k∂nha bahu kålå, prabhu åyasu saba bidhi pratipålå.4. Swåyambhuva* Manu had ›atarµupå as wife; of them was born this peerless human race, in Godís creation. The piety and conduct of the pair were excellent; the standard of morality set up by them is sung by the Vedas even to this day. Their son was king * So-called because he was born of Swayambhµu (the self-born Brahmå). It is stated in the Puråƒas that the Creator divided himself into two halves, one of which was a male and the other a female. The former was known by the name of Swåyambhuva and the other as ›atarµupå. He was the first of the fourteen Manus who rule over Godís creation in succession, each holding office for 71.1/2 Caturyugas or repetitions of the four Yugas.
- 164. 164 * ›R∫RÅMACARITAMÅNASA * Uttånapåda, who begot the celebrated devotee of ›r∂ Hari, Dhruva. Manuís younger son was known as Priyavrata, who is mentioned with praise by the Vedas and the Puråƒas. They had a daughter too, Devahµuti by name, who was the belord consort of the sage Kardama, and who bore in her womb the all-powerful and benevolent Lord Kapila the primal divinity, who is compassionate to the humble and who openly expounded the philosophy of Så∆khya, an adept as He was in the enquiry after the ultimate principles. The said Manu ruled for a long period and followed the Lordís commandments (in the form of the scriptural ordinance) in everyway. (1ó4) ‚Ê0ó„UÙß Ÿ Á’·ÿ Á’⁄Uʪ ÷flŸ ’‚à ÷Ê øıÕ¬Ÿ– NUŒÿ° ’„ÈUà ŒÈπ ‹Êª ¡Ÿ◊ ªÿ©U „UÁ⁄U÷ªÁà Á’ŸÈH 142H So.: hoi na bi¶aya biråga bhavana basata bhå cauthapana, hædaya° bahuta dukha låga janama gayau haribhagati binu.142. ìI have reached the fourth stage of my life (old age) while I am still living under the roof of my house as a householder; but I have not yet lost my relish for the pleasures of sense,î he said to himself. He felt sore distressed at heart that his life had been wasted without devotion to ›r∂ Har i. (142) øı0ó’⁄U’‚ ⁄UÊ¡ ‚ÈÃÁ„U Ã’ ŒËã„UÊ– ŸÊÁ⁄U ‚◊à ªflŸ ’Ÿ ∑§Ëã„UÊH ÃË⁄UÕ ’⁄U ŸÒÁ◊· Á’ÅÿÊÃÊ– •Áà ¬ÈŸËà ‚Êœ∑§ Á‚Áœ ŒÊÃÊH 1H ’‚®„U ÄUÊ° ◊ÈÁŸ Á‚h ‚◊Ê¡Ê– Ä°U Á„Uÿ° „U⁄UÁ· ø‹©U ◊ŸÈ ⁄UÊ¡ÊH ¬¢Õ ¡Êà ‚Ù„U®„U ◊ÁÃœË⁄UÊ– ÇÿÊŸ ÷ªÁà ¡ŸÈ œ⁄¥U ‚⁄UË⁄UÊH 2H ¬„È°Uø ¡Êß œŸÈ◊Áà ÃË⁄UÊ– „U⁄UÁ· Ÿ„UÊŸ ÁŸ⁄U◊‹ ŸË⁄UÊH •Ê∞ Á◊‹Ÿ Á‚h ◊ÈÁŸ ÇÿÊŸË– œ⁄U◊ œÈ⁄¢Uœ⁄U ŸÎ¬Á⁄UÁ· ¡ÊŸËH 3H ¡„°U ¡„°U ÃË⁄UÕ ⁄U„U ‚È„UÊ∞– ◊ÈÁŸã„U ‚∑§‹ ‚ÊŒ⁄U ∑§⁄UflÊ∞H ∑Χ‚ ‚⁄UË⁄U ◊ÈÁŸ¬≈U ¬Á⁄UœÊŸÊ– ‚à ‚◊Ê¡ ÁŸÃ ‚ÈŸ®„U ¬È⁄UÊŸÊH 4H Cau.: barabasa råja sutahi taba d∂nhå, nåri sameta gavana bana k∂nhå. t∂ratha bara naimi¶a bikhyåtå, ati pun∂ta sådhaka sidhi dåtå.1. basahiÚ tahå° muni siddha samåjå, taha° hiya° hara¶i caleu manu råjå. pa≈tha jåta sohahiÚ matidh∂rå, gyåna bhagati janu dhare° sar∂rå.2. pahu° ce jåi dhenumati t∂rå, hara¶i nahåne niramala n∂rå. åe milana siddha muni gyån∂, dharama dhura≈dhara næpari¶i jån∂.3. jaha° jaha° t∂ratha rahe suhåe, muninha sakala sådara karavåe. kæsa sar∂ra munipa¢a paridhånå, sata samåja nita sunahiÚ purånå.4. Manu then perforce resigned the throne to his son and departed for the forest with his wife. Pre-eminent of all holy places is the celebrated Naimi¶åraƒya (the modern Nimsar in Oudh), which is most sacred and bestows success on those striving for realization. Multitudes of sages and adepts lived there. Glad of heart, king Manu proceeded to that place. Passing along the way, the king and queen of resolute mind looked like incarnations of spiritual wisdom and devotion respectively. On reaching the bank of the Gomat∂ they bathed with delight in the limpid stream. Adepts and enlightened sages came to see him, recognizing in the royal sage a champion of virtue. The sages reverently took them to all holy and lovely spots that were scattered here and there. With
- 165. * BÅLA-KÅ°NœA *165 emaciated bodies and clad in hermitsí robes they daily listened to the Puråƒas in the assembly of saints. (1ó4) ŒÙ0ómÊŒ‚ •ë¿U⁄U ◊¢òÊ ¬ÈÁŸ ¡¬®„U ‚Á„Uà •ŸÈ⁄Uʪ– ’Ê‚ÈŒfl ¬Œ ¬¢∑§L§„U Œ¢¬Áà ◊Ÿ •Áà ‹ÊªH 143H Do.: dvådasa acchara ma≈tra puni japahiÚ sahita anuråga, båsudeva pada pa≈karuha da≈pati mana ati låga.143. They further devoutly repeated the twelve-lettered formula (˙ Ÿ◊Ê ÷ªflà flÊ‚ÈŒflÊÿ). Their mind was fondly devoted to the lotus feet of Lord Våsudeva (the all-pervading Vi¶ƒu). (143) øı0ó∑§⁄U®„U •„UÊ⁄U ‚Ê∑§ »§‹ ∑¢§ŒÊ– ‚ÈÁ◊⁄U®„U ’˝rÊÔ ‚Áìʌʟ¢ŒÊH ¬ÈÁŸ „UÁ⁄U „UÃÈ ∑§⁄UŸ ì ‹Êª– ’ÊÁ⁄U •œÊ⁄U ◊Í‹ »§‹ àÿʪH 1H ©U⁄U •Á÷‹Ê· ÁŸ⁄¢UÃ⁄U „UÙ߸– ŒÁπ• ŸÿŸ ¬⁄U◊ ¬˝÷È ‚Ù߸H •ªÈŸ •π¢«U •Ÿ¢Ã •ŸÊŒË– ¡Á„U ®øî„U ¬⁄U◊Ê⁄UÕ’ÊŒËH 2H ŸÁà ŸÁà ¡Á„U ’Œ ÁŸM§¬Ê– ÁŸ¡ÊŸ¢Œ ÁŸL§¬ÊÁœ •ŸÍ¬ÊH ‚¢÷È Á’⁄¢UÁø Á’cŸÈ ÷ªflÊŸÊ– ©U¬¡®„U ¡Ê‚È •¢‚ Ã¥ ŸÊŸÊH 3H ∞‚©U ¬˝÷È ‚fl∑§ ’‚ •„U߸– ÷ªÃ „UÃÈ ‹Ë‹ÊÃŸÈ ª„U߸H ¡ı¥ ÿ„U ’øŸ ‚àÿ üÊÈÁà ÷Ê·Ê– Ãı „U◊Ê⁄U ¬ÍÁ¡Á„U •Á÷‹Ê·ÊH 4H Cau.: karahiÚ ahåra såka phala ka≈då, sumirahiÚ brahma saccidåna≈då. puni hari hetu karana tapa låge, båri adhåra mµula phala tyåge.1. ura abhilå¶a nira≈tara ho∂, dekhia nayana parama prabhu so∂. aguna akha≈Œa ana≈ta anåd∂, jehi ci≈tahiÚ paramårathabåd∂.2. neti neti jehi beda nirµupå, nijåna≈da nirupådhi anµupå. sa≈bhu bira≈ci bi¶nu bhagavånå, upajahiÚ jåsu a≈sa te° nånå.3. aiseu prabhu sevaka basa aha∂, bhagata hetu l∂låtanu gaha∂. jau° yaha bacana satya ‹ruti bhå¶å, tau hamåra pµujihi abhilå¶å.4. They lived on vegetables, fruits and roots and meditated on Brahma (the Absolute), who is truth, consciousness and bliss combined. Again, they started undergoing penance for the sake of ›r∂ Hari, giving up roots and fruits for water alone, Their heart ever clamoured, ìLet us see with our eyes that supreme Lord who is without attributes, without parts and without beginning or end, who is contemplated upon by the exponents of the highest reality, whom the Vedas describe in negative terms such as ëNot this, not thisí, who is bliss itself, unconditioned and without comparison, and from a particle of whose being emanate a number of ›ambhus, Vira¤cis and Vi¶ƒus.î Even such a Lord is subordinate to the will of His devotees and assumes for their sake a form suitable for sport. If the above utterance of the Vedas is true, our desire will be surely accomplished. (1ó4) ŒÙ0ó∞Á„U Á’Áœ ’Ëà ’⁄U· ·≈U ‚„U‚ ’ÊÁ⁄U •Ê„UÊ⁄U– ‚¢’à ‚# ‚„Ud ¬ÈÁŸ ⁄U„U ‚◊Ë⁄U •œÊ⁄UH 144H Do.: ehi bidhi b∂te bara¶a ¶a¢a sahasa båri åhåra, sa≈bata sapta sahasra puni rahe sam∂ra adhåra.144.
- 166. 166 * ›R∫RÅMACARITAMÅNASA * In this way six thousand years elapsed even while they lived on water. Then for another seven millennia they lived on air alone. (144) øı0ó’⁄U· ‚„U‚ Œ‚ àÿʪ©U ‚Ù™§– ∆UÊ…∏U ⁄U„U ∞∑§ ¬Œ ŒÙ™§H Á’Áœ „UÁ⁄U „U⁄U ì ŒÁ𠕬Ê⁄UÊ– ◊ŸÈ ‚◊ˬ •Ê∞ ’„ÈU ’Ê⁄UÊH 1H ◊ʪ„ÈU ’⁄U ’„ÈU ÷Ê°Áà ‹Ù÷Ê∞– ¬⁄U◊ œË⁄U Ÿ®„U ø‹®„U ø‹Ê∞H •ÁSÕ◊ÊòÊ „UÙß ⁄U„U ‚⁄UË⁄UÊ– ÃŒÁ¬ ◊ŸÊª ◊Ÿ®„U Ÿ®„U ¬Ë⁄UÊH 2H ¬˝÷È ‚’¸Çÿ ŒÊ‚ ÁŸ¡ ¡ÊŸË– ªÁà •Ÿãÿ Ãʬ‚ ŸÎ¬ ⁄UÊŸËH ◊ÊªÈ ◊ÊªÈ ’L§ ÷Ò Ÿ÷ ’ÊŸË– ¬⁄U◊ ª÷Ë⁄U ∑Χ¬Ê◊Îà ‚ÊŸËH 3H ◊ÎÃ∑§ Á¡•ÊflÁŸ Áª⁄UÊ ‚È„UÊ߸– üÊflŸ ⁄¢Uœ˝ „UÙß ©U⁄U ¡’ •Ê߸H NUCÔU¬Èc≈ U ß ÷∞ ‚È„UÊ∞– ◊ÊŸ„È°U •’®„U ÷flŸ à •Ê∞H 4H Cau.: bara¶a sahasa dasa tyågeu soµu, ¢håRhe rahe eka pada doµu. bidhi hari hara tapa dekhi apårå, manu sam∂pa åe bahu bårå.1. mågahu bara bahu bhå° ti lobhåe, parama dh∂ra nahiÚ calahiÚ calåe. asthimåtra hoi rahe sar∂rå, tadapi manåga manahiÚ nahiÚ p∂rå.2. prabhu sarbagya dåsa nija jån∂, gati ananya tåpasa næpa rån∂. mågu mågu baru bhai nabha bån∂, parama gabh∂ra kæpåmæta sån∂.3. mætaka jiåvani girå suhå∂, ‹ravana ra≈dhra hoi ura jaba å∂. h涢apu¶¢a tana bhae suhåe, månahu° abahiÚ bhavana te åe.4. For ten thousand years they refused to inhale even air (i.e., held their breath) and remained standing on one leg. Beholding their great penance Brahmå, Hari and Hara repeatedly called on Manu and tempted him in many ways, saying ìAsk for a boon.î But the king and queen were most resolute and did not swerve in spite of the deitiesí efforts to deflect them from their course. Although their frame had been reduced to a mere skeleton there was not the least anguish in their heart. The omniscient Lord now recognized the king and queen as His own servants. The ascetic couple solely depended on Him. In the meantime a most deep voice thundered from heaven, ìAsk, ask for a boon.î The voice was steeped in the nectar of compassion and was so charming that it infused life into the dead. Entering through the cavity of the ears when it reached their very heart, they found their body attractive, animated and robust as before, as if they had just returned from home. (1ó4) ŒÙ0óüÊflŸ ‚ÈœÊ ‚◊ ’øŸ ‚ÈÁŸ ¬È‹∑§ ¬˝»È§ÁÑà ªÊÖ ’Ù‹ ◊ŸÈ ∑§Á⁄U Œ¢«Uflà ¬˝◊ Ÿ NUŒÿ° ‚◊ÊÃH 145H Do.: ‹ravana sudhå sama bacana suni pulaka praphullita gåta, bole manu kari da≈Œavata prema na hædaya° samåta.145. As the royal couple heard these words, which were delightful to the ear as nectar itself, the hair on their body bristled and a thrill ran through their limbs. Then, falling prostrate on the ground and with his heart overflowing with love Manu spoke:ó (145) øı0ó‚ÈŸÈ ‚fl∑§ ‚È⁄UÃL§ ‚È⁄UœŸÍ– Á’Áœ „UÁ⁄U „U⁄U ’¢ÁŒÃ ¬Œ ⁄UŸÍH ‚flà ‚È‹÷ ‚∑§‹ ‚Èπ ŒÊÿ∑§– ¬˝ŸÃ¬Ê‹ ‚ø⁄UÊø⁄U ŸÊÿ∑§H 1H
- 167. * BÅLA-KÅ°NœA *167 ¡ı¥ •ŸÊÕ Á„Uà „U◊ ¬⁄U Ÿ„ÍU– Ãı ¬˝‚㟠„UÙß ÿ„U ’⁄U Œ„ÍUH ¡Ù ‚M§¬ ’‚ Á‚fl ◊Ÿ ◊Ê„UË¥– ¡Á„U ∑§Ê⁄UŸ ◊ÈÁŸ ¡ÃŸ ∑§⁄UÊ„UË¥H 2H ¡Ù ÷È‚¢ÈÁ«U ◊Ÿ ◊ÊŸ‚ „¢U‚Ê– ‚ªÈŸ •ªÈŸ ¡Á„U ÁŸª◊ ¬˝‚¢‚ÊH Œπ®„U „U◊ ‚Ù M§¬ ÷Á⁄U ‹ÙøŸ– ∑Χ¬Ê ∑§⁄U„ÈU ¬˝ŸÃÊ⁄UÁà ◊ÙøŸH 3H Œ¢¬Áà ’øŸ ¬⁄U◊ Á¬˝ÿ ‹Êª– ◊Όȋ Á’ŸËà ¬˝◊ ⁄U‚ ¬ÊªH ÷ªÃ ’¿U‹ ¬˝÷È ∑Χ¬ÊÁŸœÊŸÊ– Á’Sfl’Ê‚ ¬˝ª≈U ÷ªflÊŸÊH 4H Cau.: sunu sevaka surataru suradhenµu, bidhi hari hara ba≈dita pada renµu. sevata sulabha sakala sukha dåyaka, pranatapåla sacaråcara nåyaka.1. jau° anåtha hita hama para nehµu, tau prasanna hoi yaha bara dehµu. jo sarµupa basa siva mana måh∂°, jehi kårana muni jatana karåh∂°.2. jo bhusu≈Œi mana månasa ha≈så, saguna aguna jehi nigama prasa≈så. dekhahiÚ hama so rµupa bhari locana, kæpå karahu pranatårati mocana.3. da≈pati bacana parama priya låge, mædula bin∂ta prema rasa påge. bhagata bachala prabhu kæpånidhånå, bisvabåsa praga¢e bhagavånå.4. ìListen, O Lord! You are a wish-yielding tree and a cow of plenty to Your servants. The dust below Your feet is adored by Brahmå, Hari and Hara. You are easy to serve and a fountain of all blessings. You are the protector of the suppliant and the lord of all creation, both animate and inanimate. O friend of the forlorn, if You have any affection for us, be pleased to grant this boon to us. The form which dwells in ›ivaís heart and is sought by sages, which sports like a swan in the lake of Bhu‹uƒŒiís mind and is glorified by the Vedas as both with and without attributesóbe gracious to us and let us feast our eyes on that form; O Reliever of the distress of the suppliant.î The soft and humble words of the royal couple, steeped as they were in the nectar of love, were liked by the Lord very much. Full of affection for His devotees and a storehouse of compassion, the all-powerful Lord, who pervades the whole universe, manifested Himself. (1ó4) ŒÙ0óŸË‹ ‚⁄UÙL§„U ŸË‹ ◊ÁŸ ŸË‹ ŸË⁄Uœ⁄U SÿÊ◊– ‹Ê¡®„U ß ‚Ù÷Ê ÁŸ⁄UÁπ ∑§ÙÁ≈U ∑§ÙÁ≈U ‚à ∑§Ê◊H 146H Do.: n∂la saroruha n∂la mani n∂la n∂radhara syåma, låjahiÚ tana sobhå nirakhi ko¢i ko¢i sata kåma.146. Billions and millions of Loves blushed to behold the elegance of His swarthy form, which resembled a blue lotus (in the softness of its touch), a sapphire (in its gloss) and a dark cloud (in its freshness). (146) øı0ó‚⁄UŒ ◊ÿ¢∑§ ’ŒŸ ¿UÁ’ ‚Ë¥flÊ– øÊL§ ∑§¬Ù‹ Áø’È∑§ Œ⁄U ª˝ËflÊH •œ⁄U •L§Ÿ ⁄UŒ ‚È¢Œ⁄U ŸÊ‚Ê– Á’œÈ ∑§⁄U ÁŸ∑§⁄U Á’®ŸŒ∑§ „UÊ‚ÊH 1H Ÿfl •¢’È¡ •¢’∑§ ¿UÁ’ ŸË∑§Ë– ÁøÃflÁŸ ‹Á‹Ã ÷Êfl°ÃË ¡Ë ∑§ËH ÷Î∑ȧÁ≈U ◊ŸÙ¡ øʬ ¿Á’ „UÊ⁄UË– ÁË∑§ ‹‹Ê≈U ¬≈U‹ ŒÈÁÃ∑§Ê⁄UËH 2H ∑È¢§«U‹ ◊∑§⁄U ◊È∑ȧ≈U Á‚⁄U ÷˝Ê¡Ê– ∑ȧÁ≈U‹ ∑§‚ ¡ŸÈ ◊œÈ¬ ‚◊Ê¡ÊH ©U⁄U üÊË’à‚ L§Áø⁄U ’Ÿ◊Ê‹Ê– ¬ÁŒ∑§ „UÊ⁄U ÷Í·Ÿ ◊ÁŸ¡Ê‹ÊH 3H ∑§„UÁ⁄U ∑¢§œ⁄U øÊL§ ¡Ÿ™§– ’Ê„ÈU Á’÷Í·Ÿ ‚È¢Œ⁄U Ù§H ∑§Á⁄U ∑§⁄U ‚Á⁄U‚ ‚È÷ª ÷È¡Œ¢«UÊ– ∑§Á≈U ÁŸ·¢ª ∑§⁄U ‚⁄U ∑§ÙŒ¢«UÊH 4H
- 168. 168 * ›R∫RÅMACARITAMÅNASA * Cau.: sarada maya≈ka badana chabi s∂°vå, cåru kapola cibuka dara gr∂vå. adhara aruna rada su≈dara nåså, bidhu kara nikara bini≈daka håså.1. nava a≈buja a≈baka chabi n∂k∂, citavani lalita bhåva°t∂ j∂ k∂. bhæku¢i manoja cåpa chabi hår∂, tilaka lalå¢a pa¢ala dutikår∂.2. ku≈Œala makara muku¢a sirabhråjå, ku¢ila kesa janu madhupa samåjå. ura ‹r∂batsa rucira banamålå, padika håra bhµu¶ana manijålå.3. kehari ka≈dhara cåru janeµu, båhu bibhµu¶ana su≈dara teµu. kari kara sarisa subhagabhujada≈Œå, ka¢i ni¶a≈ga kara sara koda≈Œå.4. His countenance, which resembled the autumnal full moon, was the very perfection of beauty. Lovely were His cheeks and chin and His neck resembled the conch-shell in its spiral shape. His ruddy lips, teeth and nose were charming. His smile put to shame the rays of the moon. His eyes possessed the exquisite beauty of fresh-blown lotuses and His lovely glance captivated the heart. His eyebrows stole the beauty of Loveís bow and a sectarian mark shone on His forehead. Fish-shaped ear-rings hung from his ear- lobes and a crown adorned His head. His curly locks looked like a swarm of bees. His breast was marked by a curl of hair and adorned with a beautiful wreath of sylvan flowers, a string of precious stones and other jewelled ornaments. His strong and well- built shoulders resembled that of a lion and the lovely sacred thread was suspended from it. His long beautiful arms resembled the trunk of an elephant. The ornaments adorning them were also charming. A quiver was tied to His waist and His hands bore an arrow and a bow. (1ó4) ŒÙ0óÃÁ«∏Uà Á’®ŸŒ∑§ ¬Ëà ¬≈U ©UŒ⁄U ⁄Uπ ’⁄U ÃËÁŸ– ŸÊÁ÷ ◊ŸÙ„U⁄U ‹Áà ¡ŸÈ ¡◊ÈŸ ÷fl°⁄U ¿UÁ’ ¿UËÁŸH 147H Do.: taRita bini≈daka p∂ta pa¢a udara rekha bara t∂ni, nåbhi manohara leti janu jamuna bhava°ra chabi ch∂ni.147. His yellow robes put to shame streaks of lightning and His belly had three- folds; while His attractive navel robbed, as it were, the eddies on the Yamunå of their beauty. (147) øı0ó¬Œ ⁄UÊ¡Ëfl ’⁄UÁŸ Ÿ®„U ¡Ê„UË¥– ◊ÈÁŸ ◊Ÿ ◊œÈ¬ ’‚®„U ¡ã„U ◊Ê„UË¥H ’Ê◊ ÷ʪ ‚Ù÷Áà •ŸÈ∑ͧ‹Ê– •ÊÁŒ‚ÁQ§ ¿UÁ’ÁŸÁœ ¡ª◊Í‹ÊH 1H ¡Ê‚È •¢‚ ©U¬¡®„U ªÈŸπÊŸË– •ªÁŸÃ ‹Áë¿U ©U◊Ê ’˝rÊÔÊŸËH ÷Î∑ȧÁ≈U Á’‹Ê‚ ¡Ê‚È ¡ª „UÙ߸– ⁄UÊ◊ ’Ê◊ ÁŒÁ‚ ‚ËÃÊ ‚Ù߸H 2H ¿UÁ’‚◊Ⱥ˝ „UÁ⁄U M§¬ Á’‹Ù∑§Ë– ∞∑§≈U∑§ ⁄U„U ŸÿŸ ¬≈U ⁄UÙ∑§ËH ÁøÃfl®„U ‚ÊŒ⁄U M§¬ •ŸÍ¬Ê– ÃÎÁåà Ÿ ◊ÊŸ®„U ◊ŸÈ ‚ÃM§¬ÊH 3H „U⁄U· Á’’‚ ß Œ‚Ê ÷È‹ÊŸË– ¬⁄U Œ¢«U ßfl ªÁ„U ¬Œ ¬ÊŸËH Á‚⁄U ¬⁄U‚ ¬˝÷È ÁŸ¡ ∑§⁄U ∑¢§¡Ê– ÃÈ⁄Uà ©U∆UÊ∞ ∑§L§ŸÊ¬¢È¡ÊH 4H Cau.: pada råj∂va barani nahiÚ jåh∂°, muni mana madhupa basahiÚ jenha måh∂°. båma bhåga sobhati anukµulå, ådisakti chabinidhi jagamµulå.1. jåsu a≈sa upajahiÚ gunakhån∂, aganita lacchi umå brahmån∂. bhæku¢i bilåsa jåsu jaga ho∂, råma båma disi s∂tå so∂.2.
- 169. * BÅLA-KÅ°NœA *169 chabisamudra hari rµupa bilok∂, eka¢aka rahe nayana pa¢a rok∂. citavahiÚ sådara rµupa anµupå, tæpti na månahiÚ manu satarµupå.3 hara¶a bibasa tana daså bhulån∂, pare da≈Œa iva gahi pada pån∂. sira parase prabhu nija karaka≈jå, turata u¢håe karunåpu≈jå.4. His lotus feet, which attract the minds of sages like so many bees, were beyond description. On His left side shone His primordial energy, S∂tå, who is ever devoted to Him, and who is a storehouse of beauty and the source of the universe. S∂tå, who stood to the left of ›r∂ Råma, was the same from a fragment of whose being emanate countless Lak¶m∂s, Umås and Brahmåƒ∂s (Sarasvat∂s), all mines of virtues, and the mere play of whose eyebrows brings the cosmos into existence. On the form of ›r∂ Hari, the ocean of beauty, Manu and ›atarµupå gazed intently with unblinking eyes. That incomparable beauty they looked on with reverence and would not feel sated with it. Overcome with joy they lost consciousness of their body and fell flat on the ground, clasping His feet with their hands. The gracious Lord touched their heads with His own lotus hands and lifted them up at once. (1ó4) ŒÙ0ó’Ù‹ ∑Χ¬ÊÁŸœÊŸ ¬ÈÁŸ •Áà ¬˝‚ÛÊ ◊ÙÁ„U ¡ÊÁŸ– ◊ʪ„UÈ ’⁄U ¡Ùß ÷Êfl ◊Ÿ ◊„UÊŒÊÁŸ •ŸÈ◊ÊÁŸH 148H Do.: bole kæpånidhåna puni ati prasanna mohi jåni, mågahu bara joi bhåva mana mahådåni anumåni.148. The compassionate Lord then said, ìKnowing that I am highly pleased with you and recognizing Me as a great donor, ask whatever boon you will.î (148) øı0ó‚ÈÁŸ ¬˝÷È ’øŸ ¡ÙÁ⁄U ¡Èª ¬ÊŸË– œÁ⁄U œË⁄U¡È ’Ù‹Ë ◊ÎŒÈ ’ÊŸËH ŸÊÕ ŒÁπ ¬Œ ∑§◊‹ ÃÈê„UÊ⁄U– •’ ¬Í⁄U ‚’ ∑§Ê◊ „U◊Ê⁄UH 1H ∞∑§ ‹Ê‹‚Ê ’Á«∏U ©U⁄U ◊Ê„UË¥– ‚Ȫ◊ •ª◊ ∑§Á„U ¡ÊÁà ‚Ù ŸÊ„UË¥H ÃÈê„UÁ„U ŒÃ •Áà ‚Ȫ◊ ªÙ‚ÊßZ– •ª◊ ‹Êª ◊ÙÁ„U ÁŸ¡ ∑Χ¬ŸÊßZH 2H ¡ÕÊ ŒÁ⁄Uº˝ Á’’ÈœÃL§ ¬Ê߸– ’„ÈU ‚¢¬Áà ◊ʪà ‚∑ȧøÊ߸H ÃÊ‚È ¬˝÷Ê© U ¡ÊŸ Ÿ®„U ‚Ù߸– ÃÕÊ NUŒÿ° ◊◊ ‚¢‚ÿ „UÙ߸H 3H ‚Ù ÃÈê„ U ¡ÊŸ„ÈU •¢Ã⁄U¡Ê◊Ë– ¬È⁄Ufl„ÈU ◊Ù⁄U ◊ŸÙ⁄UÕ SflÊ◊ËH ‚∑ȧø Á’„UÊß ◊ÊªÈ ŸÎ¬ ◊Ù„UË– ◊Ù⁄¥U Ÿ®„U •Œÿ ∑§¿ÈU ÃÙ„UËH 4H Cau.: suni prabhu bacana jori juga pån∂, dhari dh∂raju bol∂ mædu bån∂. nåtha dekhi pada kamala tumhåre, aba pµure saba kåma hamåre.1. eka lålaså baRi ura måh∂°, sugama agama kahi jåti so nåh∂°. tumhahi deta ati sugama goså∂°, agama låga mohi nija kæpanå∂°.2. jathå daridra bibudhataru på∂, bahu sa≈pati mågata sakucå∂. tåsu prabhåu jåna nahiÚ so∂, tathå hædaya° mama sa≈saya ho∂.3. so tumha jånahu a≈tarajåm∂, puravahu mora manoratha svåm∂. sakuca bihåi mågu næpa moh∂, more° nahiÚ adeya kachu toh∂.4. On hearing the words of the Lord, Manu joined his palms and summoning courage spoke in soft accents, ìNow that we have seen Your lotus feet, all our desires have been fulfilled. Yet one ardent longing still lingers in my heart. It is easy of accomplishment and
- 170. 170 * ›R∫RÅMACARITAMÅNASA * at the same time hard to attain; hence it cannot be expressed. O Lord, it is easy for You to grant it; but due to my wretched condition it appears to me so hard to attain. Just as a pauper who has found a wish-yielding tree feels shy in asking for abundant wealth, little realizing its glory, even so my heart is possessed by doubt. Being the witness of all hearts, You know my mind; therefore, O my master, fulfil my desire.î ìO king, ask of Me unreservedly; there is nothing which I would not give you.î (1ó4) ŒÙ0óŒÊÁŸ Á‚⁄UÙ◊ÁŸ ∑Χ¬ÊÁŸÁœ ŸÊÕ ∑§„U©°U ‚ÁÃ÷Ê©U– øÊ„U©°U ÃÈê„UÁ„U ‚◊ÊŸ ‚Èà ¬˝÷È ‚Ÿ ∑§flŸ ŒÈ⁄UÊ©UH 149H Do.: dåni siromani kæpånidhi nåtha kahau° satibhåu, cåhau° tumhahi samåna suta prabhu sana kavana duråu.149. ìO crest-jewel of donors, O gracious lord, I tell You my sincere wish: I would have a son like You. I can have nothing to conceal from You.î (149) øı0óŒÁπ ¬˝ËÁà ‚ÈÁŸ ’øŸ •◊Ù‹– ∞fl◊SÃÈ ∑§L§ŸÊÁŸÁœ ’Ù‹H •Ê¬È ‚Á⁄U‚ πÙ¡ı¥ ∑§„°U ¡Ê߸– ŸÎ¬ Ãfl ßÿ „UÙ’ ◊Ò¥ •Ê߸H 1H ‚ÃM§¬Á„U Á’‹ÙÁ∑§ ∑§⁄U ¡Ù⁄¥U– ŒÁ’ ◊ÊªÈ ’L§ ¡Ù L§Áø ÃÙ⁄¥UH ¡Ù ’L§ ŸÊÕ øÃÈ⁄U ŸÎ¬ ◊ʪʖ ‚Ùß ∑Χ¬Ê‹ ◊ÙÁ„U •Áà Á¬˝ÿ ‹ÊªÊH 2H ¬˝÷È ¬⁄¢UÃÈ ‚ÈÁ∆U „UÙÁà Á…U∆UÊ߸– ¡ŒÁ¬ ÷ªÃ Á„Uà ÃÈê„UÁ„U ‚Ù„UÊ߸H ÃÈê„U ’˝rÊÔÊÁŒ ¡Ÿ∑§ ¡ª SflÊ◊Ë– ’˝rÊÔ ‚∑§‹ ©U⁄U •¢Ã⁄U¡Ê◊ËH 3H •‚ ‚◊ȤÊà ◊Ÿ ‚¢‚ÿ „UÙ߸– ∑§„UÊ ¡Ù ¬˝÷È ¬˝flÊŸ ¬ÈÁŸ ‚Ù߸H ¡ ÁŸ¡ ÷ªÃ ŸÊÕ Ãfl •„U„UË¥– ¡Ù ‚Èπ ¬Êfl®„U ¡Ù ªÁà ‹„U„UË¥H 4H Cau.: dekhi pr∂ti suni bacana amole, evamastu karunånidhi bole. åpu sarisa khojau° kaha° jå∂, næpa tava tanaya hoba maiÚ å∂.1. satarµupahi biloki kara jore°, debi mågu baru jo ruci tore°. jo baru nåtha catura næpa mågå, soi kæpåla mohi ati priya lågå.2. prabhu para≈tu su¢hi hoti Œhi¢hå∂, jadapi bhagata hita tumhahi sohå∂. tumha brahmådi janaka jaga svåm∂, brahma sakala ura a≈tarajåm∂.3. asa samujhata mana sa≈saya ho∂, kahå jo prabhu pravåna puni so∂. je nija bhagata nåtha tava ahah∂°, jo sukha påvahiÚ jo gati lahah∂°.4. On seeing his love and hearing his invaluable words, the compassionate Lord said, ìAmen. But where shall I go to find My equal? I Myself, O king, shall be a son to you.î Then, seeing ›atarµupå with her hands still folded, He said, ìO good lady, ask whatever boon you please.î ìO gracious Lord, the boon which the clever king has just asked has appealed to me much. But it is great presumption, my Lord, even though such presumption is liked by You, O friend of the devotees. You are the progenitor even of Brahmå and other gods, the lord of the universe and the Supreme Being who dwells within the heart of all. Realizing this, my mind is filled with doubt; but what You have said is infallible. O my master, the bliss that is enjoyed and the goal that is reached by your own devoteesó (1ó4) ŒÙ0ó‚Ùß ‚Èπ ‚Ùß ªÁà ‚Ùß ÷ªÁà ‚Ùß ÁŸ¡ ø⁄UŸ ‚Ÿ„ÈU– ‚Ùß Á’’∑§ ‚Ùß ⁄U„UÁŸ ¬˝÷È „U◊Á„U ∑Χ¬Ê ∑§Á⁄U Œ„ÈUH 150H
- 171. * BÅLA-KÅ°NœA *171 Do.: soi sukha soi gati soi bhagati soi nija carana sanehu, soi bibeka soi rahani prabhu hamahi kæpå kari dehu.150. ìGrant me in Your mercy, O Lord, that very bliss the same destiny, the same devotion, the same attachment to Your feet, the same insight and the same mode of living.î (150) øı0ó‚ÈÁŸ ◊ÎŒÈ ªÍ…∏U L§Áø⁄U ’⁄U ⁄UøŸÊ– ∑Χ¬Ê®‚œÈ ’Ù‹ ◊ÎŒÈ ’øŸÊH ¡Ù ∑§¿ÈU L§Áø ÃÈê„U⁄U ◊Ÿ ◊Ê„UË¥– ◊Ò¥ ‚Ù ŒËã„U ‚’ ‚¢‚ÿ ŸÊ„UË¥H 1H ◊ÊÃÈ Á’’∑§ •‹ıÁ∑§∑§ ÃÙ⁄¥U– ∑§’„È°U Ÿ Á◊Á≈UÁ„U •ŸÈª˝„U ◊Ù⁄¥UH ’¢ÁŒ ø⁄UŸ ◊ŸÈ ∑§„U©U ’„UÙ⁄UË– •fl⁄U ∞∑§ Á’ŸÃË ¬˝÷È ◊Ù⁄UËH 2H ‚Èà Á’·ß∑§ Ãfl ¬Œ ⁄UÁà „UÙ™§– ◊ÙÁ„U ’«∏U ◊Í…∏U ∑§„ÒU Á∑§Ÿ ∑§Ù™§H ◊ÁŸ Á’ŸÈ »§ÁŸ Á¡Á◊ ¡‹ Á’ŸÈ ◊ËŸÊ– ◊◊ ¡ËflŸ ÁÃÁ◊ ÃÈê„UÁ„U •œËŸÊH 3H •‚ ’L§ ◊ÊÁª ø⁄UŸ ªÁ„U ⁄U„U™§– ∞fl◊SÃÈ ∑§L§ŸÊÁŸÁœ ∑§„U™§H •’ ÃÈê„U ◊◊ •ŸÈ‚Ê‚Ÿ ◊ÊŸË– ’‚„ÈU ¡Êß ‚È⁄U¬Áà ⁄U¡œÊŸËH 4H Cau.: suni mædu gµuRha rucira bara racanå, kæpåsi≈dhu bole mædu bacanå. jo kachu ruci tumhare mana måh∂°, maiÚ so d∂nha saba sa≈saya nåh∂°.1. måtu bibeka alaukika tore°, kabahu° na mi¢ihi anugraha more°. ba≈di carana manu kaheu bahor∂, avara eka binat∂ prabhu mor∂.2. suta bi¶aika tava pada rati hoµu, mohi baRa mµuRha kahai kina koµu. mani binu phani jimi jala binu m∂nå, mama j∂vana timi tumhahi adh∂nå.3. asa baru mågi carana gahi raheµu, evamastu karunånidhi kaheµu. aba tumha mama anusåsana mån∂, basahu jåi surapati rajadhån∂.4. Hearing the soft, pregnant, charming and excellent speech of ›atarµupå, the gracious Lord gently replied, ìWhatever desire you cherish in your mind I have granted; you should have no doubt about it. Mother, by My grace your uncommon wisdom shall never fail.î Bowing at His feet, Manu again said, ìLord, I have one more request to make. Let me have attachment to Your feet, of the same type as one has for a son, no matter if anyone calls me a big fool. Just as a snake cannot live without the gem on its hood and a fish without water, even so let my life be dependent on You (let me not survive without You).î Asking this boon, the king remained clasping the Lordís feet till the All- merciful said, ìLet it be so. Now, obeying My command go and dwell in the capital of Indra (the chief of gods).î (1ó4) ‚Ê0óÄ°U ∑§Á⁄U ÷Ùª Á’‚Ê‹ ÃÊà ª∞° ∑§¿ÈU ∑§Ê‹ ¬ÈÁŸ– „UÙß„U„ÈU •flœ ÷È•Ê‹ Ã’ ◊Ò¥ „UÙ’ ÃÈê„UÊ⁄U ‚ÈÃH 151H So.: taha° kari bhoga bisåla tåta gae° kachu kåla puni, hoihahu avadha bhuåla taba maiÚ hoba tumhåra suta.151. ìHaving enjoyed extensive enjoyments there you shall, after some time, be born as king of Ayodhyå; then, odear one, I will be your son.î (151) øı0óßë¿UÊ◊ÿ Ÿ⁄U’· ‚°flÊ⁄¥U– „UÙß„U©°U ¬˝ª≈U ÁŸ∑§Ã ÃÈê„UÊ⁄¥UH •¢‚ã„U ‚Á„Uà Œ„U œÁ⁄U ÃÊÃÊ– ∑§Á⁄U„U©°U øÁ⁄Uà ÷ªÃ ‚ÈπŒÊÃÊH 1H
- 172. 172 * ›R∫RÅMACARITAMÅNASA * ¡ ‚ÈÁŸ ‚ÊŒ⁄U Ÿ⁄U ’«∏U÷ʪ˖ ÷fl ÃÁ⁄U„U®„U ◊◊ÃÊ ◊Œ àÿʪËH •ÊÁŒ‚ÁQ§ ¡®„U ¡ª ©U¬¡ÊÿÊ– ‚Ù©U •flÃÁ⁄UÁ„U ◊ÙÁ⁄U ÿ„U ◊ÊÿÊH 2H ¬È⁄U©U’ ◊Ò¥ •Á÷‹Ê· ÃÈê„UÊ⁄UÊ– ‚àÿ ‚àÿ ¬Ÿ ‚àÿ „U◊Ê⁄UÊH ¬ÈÁŸ ¬ÈÁŸ •‚ ∑§Á„U ∑Χ¬ÊÁŸœÊŸÊ– •¢Ã⁄UœÊŸ ÷∞ ÷ªflÊŸÊH 3H Œ¢¬Áà ©U⁄U œÁ⁄U ÷ªÃ ∑Χ¬Ê‹Ê– î„U •ÊüÊ◊ ÁŸfl‚ ∑§¿ÈU ∑§Ê‹ÊH ‚◊ÿ ¬Êß ÃŸÈ ÃÁ¡ •ŸÿÊ‚Ê– ¡Êß ∑§Ëã„U •◊⁄UÊflÁà ’Ê‚ÊH 4H Cau.: icchåmaya narabe¶a sa°våre° , hoihau° praga¢a niketa tumhåre°. a≈sanha sahita deha dhari tåtå, karihau° carita bhagata sukhadåtå.1. je suni sådara nara baRabhåg∂, bhava tarihahiÚ mamatå mada tyåg∂. ådisakti jehiÚ jaga upajåyå, sou avatarihi mori yaha måyå.2. purauba maiÚ abhilå¶a tumhårå, satya satya pana satya hamårå. puni puni asa kahi kæpånidhånå, a≈taradhåna bhae bhagavånå.3. da≈pati ura dhari bhagata kæpålå, tehiÚ å‹rama nivase kachu kålå. samaya påi tanu taji anayåså, jåi k∂nha amaråvati båså.4. ìVoluntarily assuming human guise I will manifest Myself in your house. Bodying Myself forth with My drayments I will perform sportive acts which will be a source of delight to My devotees. Hearing of such exploits with reverence blessed men shall cross the ocean of worldly existence, renouncing the feeling of meum and arrogance. This Måyå, who is no other than My primordial energy that has brought forth the universe, too will manifest Herself. In this way I will accomplish your desire and this pledge of Mine shall never, never, never fail.î Repeating this again and again, the gracious Lord vanished out of sight. Cherishing in their mind the image of the Lord who is so compassionate to His devotees, the wedded couple stayed in that hermitage for some time more. And dropping their body, when the time came, without the least pain they went and took their abode in Amaråvat∂, the city of immortals. (1ó4) ŒÙ0óÿ„U ßÁÄUÊ‚ ¬ÈŸËà •Áà ©U◊Á„U ∑§„UË ’η∑§ÃÈ– ÷⁄UmÊ¡ ‚ÈŸÈ •¬⁄U ¬ÈÁŸ ⁄UÊ◊ ¡Ÿ◊ ∑§⁄U „UÃÈH 152H Do.: yaha itihåsa pun∂ta ati umahi kah∂ bæ¶aketu, bharadvåja sunu apara puni råma janama kara hetu.152. This most sacred legend was related by ›iva (who has a bull emblazoned on His standard) to Umå. Bharadvåja, now hear yet another cause of ›r∂ Råmaís birth. (152) [PAUSE 5 FOR A THIRTY-DAY RECITATION] øı0ó‚ÈŸÈ ◊ÈÁŸ ∑§ÕÊ ¬ÈŸËà ¬È⁄UÊŸË– ¡Ù ÁªÁ⁄U¡Ê ¬˝Áà ‚¢÷È ’πÊŸËH Á’Sfl Á’ÁŒÃ ∞∑§ ∑Ò§∑§ÿ Œ‚Í– ‚àÿ∑§ÃÈ Ã„°U ’‚ß Ÿ⁄U‚ÍH 1H œ⁄U◊ œÈ⁄¢Uœ⁄U ŸËÁà ÁŸœÊŸÊ– á ¬˝Ãʬ ‚Ë‹ ’‹flÊŸÊH ÃÁ„U ∑¥§ ÷∞ ¡Èª‹ ‚Èà ’Ë⁄UÊ– ‚’ ªÈŸ œÊ◊ ◊„UÊ ⁄UŸœË⁄UÊH 2H ⁄UÊ¡ œŸË ¡Ù ¡∆ U ‚Èà •Ê„UË– ŸÊ◊ ¬˝Ãʬ÷ÊŸÈ •‚ ÃÊ„UËH •¬⁄U ‚ÈÃÁ„U •Á⁄U◊Œ¸Ÿ ŸÊ◊Ê– ÷È¡’‹ •ÃÈ‹ •ø‹ ‚¢ª˝Ê◊ÊH 3H ÷ÊßÁ„U ÷ÊßÁ„U ¬⁄U◊ ‚◊ËÃË– ‚∑§‹ ŒÙ· ¿U‹ ’⁄UÁ¡Ã ¬˝ËÃËH ¡∆U ‚ÈÃÁ„U ⁄UÊ¡ ŸÎ¬ ŒËã„UÊ– „UÁ⁄U Á„Uà •Ê¬È ªflŸ ’Ÿ ∑§Ëã„UÊH 4H
- 173. * BÅLA-KÅ°NœA *173 Cau.: sunu muni kathå pun∂ta purån∂, jo girijå prati sa≈bhu bakhån∂. bisva bidita eka kaikaya desµu, satyaketu taha° basai naresµu.1. dharama dhura≈dhara n∂ti nidhånå, teja pratåpa s∂la balavånå. tehi ke° bhae jugala suta b∂rå, saba guna dhåma mahå ranadh∂rå.2. råja dhan∂ jo je¢ha suta åh∂, nåma pratåpabhånu asa tåh∂. apara sutahi arimardana nåmå, bhujabala atula acala sa≈gråmå.3. bhåihi bhåihi parama sam∂t∂, sakala do¶a chala barajita pr∂t∂. je¢he sutahi råja næpa d∂nhå, hari hita åpu gavana bana k∂nhå.4. Listen, O sage, to an old and sacred legend which was narrated by ›ambhu to Girijå.There was a principality known by the name of Kaikaya, which was celebrated throughout the world. A king named Satyaketu ruled there. He was a champion of virtue, a storehouse of political wisdom, dignified, glorious, amiable and powerful. He had two gallant sons, who were repositories of all virtues and most staunch in battle. The elder of the two and the heir to the throne was named Pratåpabhånu. The other was known by the name of Arimardana, who was unequalled in strength of arm and steady in battle. There was perfect unity between the two brothers and the affection each bore to the other was free from all blemish and guile. To the elder son the king resigned the throne and withdrew himself into the forest for the sake of devotion to ›r∂ Hari. (1ó4) ŒÙ0ó¡’ ¬˝Ãʬ⁄UÁ’ ÷ÿ©U ŸÎ¬ Á»§⁄UË ŒÙ„UÊ߸ Œ‚– ¬˝¡Ê ¬Ê‹ •Áà ’ŒÁ’Áœ ∑§Ã„È°U Ÿ„UË¥ •ÉÊ ‹‚H 153H Do.: jaba pratåparabi bhayau næpa phir∂ dohå∂ desa, prajå påla ati bedabidhi katahu° nah∂° agha lesa.153. When Pratåpabhånu became king, a proclamation to this effect was made throughout the land. He looked after his subjects with utmost care according to the precepts of the Vedas and there was not a speck of sin anywhere (in his kingdom). (153) øı0óŸÎ¬ Á„UÃ∑§Ê⁄U∑§ ‚Áøfl ‚ÿÊŸÊ– ŸÊ◊ œ⁄U◊L§Áø ‚È∑˝§ ‚◊ÊŸÊH ‚Áøfl ‚ÿÊŸ ’¢œÈ ’‹’Ë⁄UÊ– •Ê¬È ¬˝Ãʬ¬¢È¡ ⁄UŸœË⁄UÊH 1H ‚Ÿ ‚¢ª øÃÈ⁄¢Uª •¬Ê⁄UÊ– •Á◊à ‚È÷≈U ‚’ ‚◊⁄U ¡È¤ÊÊ⁄UÊH ‚Ÿ Á’‹ÙÁ∑§ ⁄UÊ©U „U⁄U·ÊŸÊ– •L§ ’Ê¡ ª„Uª„U ÁŸ‚ÊŸÊH 2H Á’¡ÿ „UÃÈ ∑§≈U∑§ß¸ ’ŸÊ߸– ‚ÈÁŒŸ ‚ÊÁœ ŸÎ¬ ø‹©U ’¡Ê߸H ¡„°U Ä°U ¬⁄UË¥ •Ÿ∑§ ‹⁄UÊßZ– ¡Ëà ‚∑§‹ ÷ͬ ’Á⁄U•ÊßZH 3H ‚# ŒË¬ ÷È¡’‹ ’‚ ∑§Ëã„U– ‹Ò ‹Ò Œ¢«U ¿UÊÁ«∏U ŸÎ¬ ŒËã„UH ‚∑§‹ •flÁŸ ◊¢«U‹ ÃÁ„U ∑§Ê‹Ê– ∞∑§ ¬˝Ãʬ÷ÊŸÈ ◊Á„U¬Ê‹ÊH 4H Cau.: næpa hitakåraka saciva sayånå, nåma dharamaruci sukra samånå. saciva sayåna ba≈dhu balab∂rå, åpu pratåpapu≈ja ranadh∂rå.1. sena sa≈ga catura≈ga apårå, amita subha¢a saba samara jujhårå. sena biloki råu hara¶ånå, aru båje gahagahe nisånå.2. bijaya hetu ka¢aka∂ banå∂, sudina sådhi næpa caleu bajå∂. jaha° taha° par∂° aneka larå∂°, j∂te sakala bhµupa bariå∂°.3. sapta d∂pa bhujabala basa k∂nhe, lai lai da≈Œa chåRi næpa d∂nhe. sakala avani ma≈Œala tehi kålå, eka pratåpabhånu mahipålå.4.
- 174. 174 * ›R∫RÅMACARITAMÅNASA * The prime minister, Dharmaruci by name, was a second ›ukra* and was as devoted to the king as he was wise. With a prudent counseller and a gallant and powerful brother, the king himself was an embodiment of glory and daring in war. He owned a vast army consisting of horse and foot, chariots and elephants. It had numberless excellent warriors all of whom fought fearlessly in battle. The king rejoiced to see his army and there was a tumultuous sound of kettledrums. He collected a special force for the conquest of the world, and availing himself of an auspicious day marched forth with beat of drums. A number of battles were fought here and there and all hostile kings were brought to their knees by superior might. By the strength of his arm be reduced all the seven sections of the terrestrial region and let the princes go on payment of tribute. Now Pratåpabhånu was the undisputed sovereign of the entire globe. (1ó4) ŒÙ0óSfl’‚ Á’Sfl ∑§Á⁄U ’Ê„ÈU’‹ ÁŸ¡ ¬È⁄U ∑§Ëã„U ¬˝’‚È– •⁄UÕ œ⁄U◊ ∑§Ê◊ÊÁŒ ‚Èπ ‚flß ‚◊ÿ° Ÿ⁄U‚ÈH 154H Do.: svabasa bisva kari båhubala nija pura k∂nha prabesu, aratha dharama kåmådi sukha sevai samaya° naresu.154. Having thus subjugated the whole universe by the might of his arm, the king re- entered his capital. He indulges in the pleasures of wealth, religious practices and sense- gratification etc., at the appropriate time. (154) øı0ó÷ͬ ¬˝Ãʬ÷ÊŸÈ ’‹ ¬Ê߸– ∑§Ê◊œŸÈ ÷Ò ÷ÍÁ◊ ‚È„UÊ߸H ‚’ ŒÈπ ’⁄UÁ¡Ã ¬˝¡Ê ‚ÈπÊ⁄UË– œ⁄U◊‚Ë‹ ‚È¢Œ⁄U Ÿ⁄U ŸÊ⁄UËH 1H ‚Áøfl œ⁄U◊L§Áø „UÁ⁄ U ¬Œ ¬˝ËÃË– ŸÎ¬ Á„Uà „UÃÈ Á‚πfl ÁŸÃ ŸËÃËH ªÈ⁄U ‚È⁄U ‚¢Ã Á¬Ã⁄U ◊Á„UŒflÊ– ∑§⁄Uß ‚ŒÊ ŸÎ¬ ‚’ ∑Ò§ ‚flÊH 2H ÷ͬ œ⁄U◊ ¡ ’Œ ’πÊŸ– ‚∑§‹ ∑§⁄Uß ‚ÊŒ⁄U ‚Èπ ◊ÊŸH ÁŒŸ ¬˝Áà Œß Á’Á’œ Á’Áœ ŒÊŸÊ– ‚ÈŸß ‚ÊSòÊ ’⁄U ’Œ ¬È⁄UÊŸÊH 3H ŸÊŸÊ ’ʬ˥ ∑ͧ¬ ë∏Uʪʖ ‚È◊Ÿ ’ÊÁ≈U∑§Ê ‚È¢Œ⁄U ’ʪÊH Á’¬˝÷flŸ ‚È⁄U÷flŸ ‚È„UÊ∞– ‚’ ÃË⁄UÕã„U Á’ÁøòÊ ’ŸÊ∞H 4H Cau.: bhµupa pratåpabhånu bala på∂, kåmadhenu bhai bhµumi suhå∂. saba dukha barajita prajå sukhår∂, dharamas∂la su≈dara nara når∂.1. saciva dharamaruci hari pada pr∂t∂, næpa hita hetu sikhava nita n∂t∂. gura sura sa≈ta pitara mahidevå, karai sadå næpa saba kai sevå.2. bhµupa dharama je beda bakhåne, sakala karai sådara sukha måne. dina prati dei bibidha bidhi dånå, sunai såstra bara beda purånå.3. nånå båp∂° kµupa taRågå, sumana bå¢ikå su≈dara bågå. biprabhavana surabhavana suhåe, saba t∂rathanha bicitra banåe.4. Secured by king Pratåpabhånuís might, the charming earth became a cow of plenty as it were (yielded all oneís coveted products). The people were happy and free from all sorrows and both men and women were good-looking and virtuous. The minister, Dharmaruci, was devoted to the feet of ›r∂ Hari; in the interest of his king he * The celebrated preceptor of the Daityas, who is noted for his political insight and is credited with the authorship of the famous work on political science, ›ukran∂ti.
- 175. * BÅLA-KÅ°NœA *175 advised him on state policy everyday. Preceptors, gods, saints, manes and Bråhmaƒasó the king invariably served them all. Whatever duties have been enjoined on a king in the Vedas, he gladly and devoutly performed. He bestowed gifts of various kinds everyday and listened to the best scriptures including the Vedas and the Puråƒas. In all holy places he constructed many small and big wells and tanks, flower gardens and lovely orchards, dwellings for the Bråhmaƒas and beautiful temples of wonderful architecture. (1ó4) ŒÙ0ó¡„°U ‹Áª ∑§„U ¬È⁄UÊŸ üÊÈÁà ∞∑§ ∞∑§ ‚’ ¡Êª– ’Ê⁄U ‚„Ud ‚„Ud ŸÎ¬ Á∑§∞ ‚Á„Uà •ŸÈ⁄UʪH 155H Do.: jaha° lagi kahe puråna ‹ruti eka eka saba jåga, båra sahasra sahasra næpa kie sahita anuråga.155. Whatever sacrifices have been enjoined in the Vedas and the Puråƒas, the king devoutly performed each one of them a thousand times. (155) øı0óNUŒÿ° Ÿ ∑§¿ÈU »§‹ •ŸÈ‚¢œÊŸÊ– ÷ͬ Á’’∑§Ë ¬⁄U◊ ‚È¡ÊŸÊH ∑§⁄Uß ¡ œ⁄U◊ ∑§⁄U◊ ◊Ÿ ’ÊŸË– ’Ê‚ÈŒfl •Ì¬Ã ŸÎ¬ ÇÿÊŸËH 1H øÁ…∏U ’⁄U ’ÊÁ¡ ’Ê⁄U ∞∑§ ⁄UÊ¡Ê– ◊ΪÿÊ ∑§⁄U ‚’ ‚ÊÁ¡ ‚◊Ê¡ÊH ®’äÿÊø‹ ª÷Ë⁄U ’Ÿ ªÿ™§– ◊Ϊ ¬ÈŸËà ’„ÈU ◊Ê⁄Uà ÷ÿ™§H 2H Á»§⁄Uà Á’Á¬Ÿ ŸÎ¬ ŒËπ ’⁄UÊ„ÍU– ¡ŸÈ ’Ÿ ŒÈ⁄U©U ‚Á‚Á„U ª˝Á‚ ⁄UÊ„ÍUH ’«∏U Á’œÈ Ÿ®„U ‚◊Êà ◊Èπ ◊Ê„UË¥– ◊Ÿ„È°U ∑˝§Ùœ ’‚ ©UÁª‹Ã ŸÊ„UË¥H 3H ∑§Ù‹ ∑§⁄UÊ‹ Œ‚Ÿ ¿UÁ’ ªÊ߸– ÃŸÈ Á’‚Ê‹ ¬Ëfl⁄U •Áœ∑§Ê߸H ÉÊÈL§ÉÊÈ⁄UÊà „Uÿ •Ê⁄Uı ¬Ê∞°– øÁ∑§Ã Á’‹Ù∑§Ã ∑§ÊŸ ©U∆UÊ∞°H 4H Cau.: hædaya° na kachu phala anusa≈dhånå, bhµupa bibek∂ parama sujånå. karai je dharama karama mana bån∂, båsudeva arpita næpa gyån∂.1. caRhi bara båji båra eka råjå, mægayå kara saba såji samåjå. bi≈dhyåcala gabh∂ra bana gayaµu, mæga pun∂ta bahu mårata bhayaµu.2. phirata bipina næpa d∂kha baråhµu, janu bana dureu sasihi grasi råhµu. baRa bidhu nahiÚ samåta mukha måh∂°, manahu° krodha basa ugilata nåh∂°.3. kola karåla dasana chabi gå∂, tanu bisåla p∂vara adhikå∂. ghurughuråta haya årau påe°, cakita bilokata kåna u¢håe°.4. There was no seeking for any reward in his heart; the king was a man of great discrimination and wisdom. Whatever meritorious act he performed in thought, word or deed, the wise king dedicated it to Lord Våsudeva (the all-pervading God Vi¶ƒu). Equipping himself with all the outfit of hunting, the king mounted a gallant steed one day and, entering the dense forest of the Vindhya range, killed many a sacred animals. While ranging in the wood he espied a wild boar. It looked as if with the moon in his mouth the demon Råhu had hid in the forest. The orb was too large to be contained in the mouth, yet in his rage he would not disgorge it. Thus have I chosen to portray the beauty of the frightful tusks of the boar, while its body too was of an enormous size and bulk. Growling at the tramp of the horse and pricking up its ears it gazed with a startled look. (1ó4) ŒÙ0óŸË‹ ◊„UËœ⁄U Á‚π⁄U ‚◊ ŒÁπ Á’‚Ê‹ ’⁄UÊ„ÈU– ø¬Á⁄U ø‹©U „Uÿ ‚È≈ÈUÁ∑§ ŸÎ¬ „UÊ°Á∑§ Ÿ „UÙß ÁŸ’Ê„ÈUH 156H
- 176. 176 * ›R∫RÅMACARITAMÅNASA * Do.: n∂la mah∂dhara sikhara sama dekhi bisåla baråhu, capari caleu haya su¢uki næpa hå°ki na hoi nibåhu.156. On seeing the huge boar, which resembled a purple mountain-peak, the king whipped the horse and advanced rapidly, challenging the boar at the same time and saying it could no longer escape. (156) øı0ó•Êflà ŒÁπ •Áœ∑ § ⁄Ufl ’Ê¡Ë– ø‹©U ’⁄UÊ„U ◊L§Ã ªÁà ÷Ê¡ËH ÃÈ⁄Uà ∑§Ëã„U ŸÎ¬ ‚⁄U ‚¢œÊŸÊ– ◊Á„U Á◊Á‹ ªÿ©U Á’‹Ù∑§Ã ’ÊŸÊH 1H ÃÁ∑§ ÃÁ∑§ ÃË⁄U ◊„UË‚ ø‹ÊflÊ– ∑§Á⁄U ¿U‹ ‚È•⁄U ‚⁄UË⁄U ’øÊflÊH ¬˝ª≈Uà ŒÈ⁄Uà ¡Êß ◊Ϊ ÷ʪʖ Á⁄U‚ ’‚ ÷ͬ ø‹©U ‚°ª ‹ÊªÊH 2H ªÿ©U ŒÍÁ⁄U ÉÊŸ ª„UŸ ’⁄UÊ„ÍU– ¡„°U ŸÊÁ„UŸ ª¡ ’ÊÁ¡ ÁŸ’Ê„ÍUH •Áà •∑§‹ ’Ÿ Á’¬È‹ ∑§‹‚Í– ÃŒÁ¬ Ÿ ◊Ϊ ◊ª Ã¡ß Ÿ⁄U‚ÍH 3H ∑§Ù‹ Á’‹ÙÁ∑§ ÷ͬ ’«∏U œË⁄UÊ– ÷ÊÁª ¬Ò∆U ÁªÁ⁄UªÈ„UÊ° ª÷Ë⁄UÊH •ª◊ ŒÁπ ŸÎ¬ •Áà ¬Á¿UÃÊ߸– Á»§⁄U©U ◊„UÊ’Ÿ ¬⁄U©U ÷È‹Ê߸H 4H Cau.: åvata dekhi adhika rava båj∂, caleu baråha maruta gati bhåj∂. turata k∂nha næpa sara sa≈dhånå, mahi mili gayau bilokata bånå.1. taki taki t∂ra mah∂sa calåvå, kari chala suara sar∂ra bacåvå. praga¢ata durata jåi mæga bhågå, risa basa bhµupa caleu sa°ga lågå.2. gayau dµuri ghana gahana baråhµu, jaha° nåhina gaja båji nibåhµu. ati akela bana bipula kalesµu, tadapi na mæga maga tajai naresµu.3. kola biloki bhµupa baRa dh∂rå, bhågi pai¢ha giriguhå° gabh∂rå. agama dekhi næpa ati pachitå∂, phireu mahåbana pareu bhulå∂.4. When it saw the horse coming on with a great noise, the boar took to flight swift as wind. The king lost no time in fitting the arrow to his bow and the boar crouched as soon as it saw the shaft. The king discharged his arrows taking a steady aim each time, but the boar saved itself by its wiliness. The beast rushed on, now hiding and now emerging into view; while the king in much excitement followed closely on its track. The boar went afar into a dense thicket, which was impenetrable by elephant or horse. Even though the king was all by himself and was faced with untold hardships in the forest, still he would not abandon the chase. Seeing the king so determined, the boar slunk away into a deep mountain-cave. When the king perceived that there was no access to the cave, he had to return much disappointed; and, what was worse, he lost his track in the great forest. (1ó4) ŒÙ0óπŒ ÁπÛÊ ¿ÈUÁhà ÃÎÁ·Ã ⁄UÊ¡Ê ’ÊÁ¡ ‚◊Ö πÙ¡Ã éÿÊ∑ȧ‹ ‚Á⁄Uà ‚⁄U ¡‹ Á’ŸÈ ÷ÿ©U •øÃH 157H Do.: kheda khinna chuddhita tæ¶ita råjå båji sameta, khojata byåkula sarita sara jala binu bhayau aceta.157. Exhausted with much exertion and oppressed by hunger and thirst, the king and his horse kept searching for a stream or pond and almost fainted for want of water. (157) øı0óÁ»§⁄Uà Á’Á¬Ÿ •ÊüÊ◊ ∞∑§ ŒπÊ– Ä°U ’‚ ŸÎ¬Áà ∑§¬≈U ◊ÈÁŸ’·ÊH ¡Ê‚È Œ‚ ŸÎ¬ ‹Ëã„U ¿U«∏UÊ߸– ‚◊⁄U ‚Ÿ ÃÁ¡ ªÿ©U ¬⁄UÊ߸H 1H
- 177. * BÅLA-KÅ°NœA *177 ‚◊ÿ ¬˝Ãʬ÷ÊŸÈ ∑§⁄U ¡ÊŸË– •Ê¬Ÿ •Áà •‚◊ÿ •ŸÈ◊ÊŸËH ªÿ©U Ÿ ªÎ„U ◊Ÿ ’„ÈUà ª‹ÊŸË– Á◊‹Ê Ÿ ⁄UÊ¡Á„U ŸÎ¬ •Á÷◊ÊŸËH 2H Á⁄U‚ ©⁄U ◊ÊÁ⁄U ⁄¢U∑§ Á¡Á◊ ⁄UÊ¡Ê– Á’Á¬Ÿ ’‚ß Ãʬ‚ ∑¥§ ‚Ê¡ÊH ÃÊ‚È ‚◊ˬ ªflŸ ŸÎ¬ ∑§Ëã„UÊ– ÿ„U ¬˝Ãʬ⁄UÁ’ î„U Ã’ øËã„UÊH 3H ⁄UÊ©U ÃÎÁ·Ã Ÿ®„U ‚Ù ¬Á„UøÊŸÊ– ŒÁπ ‚È’· ◊„UÊ◊ÈÁŸ ¡ÊŸÊH ©UÃÁ⁄U ÃÈ⁄Uª Ã¥ ∑§Ëã„U ¬˝ŸÊ◊Ê– ¬⁄U◊ øÃÈ⁄U Ÿ ∑§„U©U ÁŸ¡ ŸÊ◊ÊH 4H Cau.: phirata bipina å‹rama eka dekhå, taha° basa næpati kapa¢a munibe¶å. jåsu desa næpa l∂nha chaRå∂, samara sena taji gayau parå∂.1. samaya pratåpabhånu kara jån∂, åpana ati asamaya anumån∂. gayau na gæha mana bahuta galån∂, milå na råjahi næpa abhimån∂.2. risa ura måri ra≈ka jimi råjå, bipina basai tåpasa ke° såjå. tåsu sam∂pa gavana næpa k∂nhå, yaha pratåparabi tehiÚ taba c∂nhå.3. råu tæ¶ita nahiÚ so pahicånå, dekhi sube¶a mahåmuni jånå. utari turaga te° k∂nha pranåmå, parama catura na kaheu nija nåmå.4. While wandering in the forest he espied a hermitage. In that hermitage dwelt, in the disguise of a hermit, a monarch who had been despoiled of his kingdom by Pratåpabhånu and who had run away from the field of battle deserting his army. Knowing that the time was propitious for Pratåpabhånu and most unfavourable to his own self, he felt much disgusted at heart and refused to return home; and he was too proud to come to terms with the victor. Suppressing the anger in his own heart the ex-king lived in the forest like a pauper in the garb of an anchorite. It was to him that king Pratåpabhånu went and he for his part immediately recognized that the newcomer was no other than Pratåpabhånu. Overcome by thirst, the latter, however, could not recognize the ex-king. Perceiving his holy garb Pratåpabhånu took him to be a great sage and, getting down from his horse, made obeisance to him. The king was, however, too astute to disclose his name. (1ó4) ŒÙ0ó÷ͬÁà ÃÎÁ·Ã Á’‹ÙÁ∑§ î„U ‚⁄U’L§ ŒËã„U ŒπÊß– ◊îÊŸ ¬ÊŸ ‚◊à „Uÿ ∑§Ëã„U ŸÎ¬Áà „U⁄U·ÊßH 158H Do.: bhµupati tæ¶ita biloki tehiÚ sarabaru d∂nha dekhåi, majjana påna sameta haya k∂nha næpati hara¶åi.158. Seeing king Pratåpabhånu thirsty, he showed him a good lake and the king as well as his horse gladly bathed in it and drank from it. (158) øı0óªÒ üÊ◊ ‚∑§‹ ‚ÈπË ŸÎ¬ ÷ÿ™§– ÁŸ¡ •ÊüÊ◊ Ãʬ‚ ‹Ò ªÿ™§H •Ê‚Ÿ ŒËã„U •Sà ⁄UÁ’ ¡ÊŸË– ¬ÈÁŸ Ãʬ‚ ’Ù‹©U ◊ÎŒÈ ’ÊŸËH 1H ∑§Ù ÃÈê„U ∑§‚ ’Ÿ Á»§⁄U„ÈU •∑§‹¥– ‚È¢Œ⁄U ¡È’Ê ¡Ëfl ¬⁄U„U‹¥H ø∑˝§’Ìà ∑§ ‹ë¿UŸ ÃÙ⁄¥U– Œπà ŒÿÊ ‹ÊÁª •Áà ◊Ù⁄¥UH 2H ŸÊ◊ ¬˝Ãʬ÷ÊŸÈ •flŸË‚Ê– ÃÊ‚È ‚Áøfl ◊Ò¥ ‚ÈŸ„ÈU ◊ÈŸË‚ÊH Á»§⁄Uà •„U⁄¥U ¬⁄U©°U ÷È‹Ê߸– ’«∏¥U ÷ʪ Œπ©°U ¬Œ •Ê߸H 3H „U◊ ∑§„°U ŒÈ‹¸÷ Œ⁄U‚ ÃÈê„UÊ⁄UÊ– ¡ÊŸÃ „Uı¥ ∑§¿ÈU ÷‹ „UÙÁŸ„UÊ⁄UÊH ∑§„U ◊ÈÁŸ ÃÊà ÷ÿ©U •°Áœ•Ê⁄UÊ– ¡Ù¡Ÿ ‚ûÊÁ⁄U ŸªL§ ÃÈê„UÊ⁄UÊH 4H
- 178. 178 * ›R∫RÅMACARITAMÅNASA * Cau.: gai ‹rama sakala sukh∂ næpabhayaµu, nija å‹rama tåpasa lai gayaµu. åsana d∂nha asta rabi jån∂, puni tåpasa boleu mædu bån∂.1. ko tumha kasa bana phirahu akele°, su≈dara jubå j∂va parahele°. cakrabarti ke lacchana tore°, dekhata dayå lågi ati more°.2. nåma pratåpabhånu avan∂så, tåsu saciva maiÚ sunahu mun∂så. phirata ahere° pareu° bhulå∂, baRe° bhåga dekheu° pada å∂.3. hama kaha° durlabha darasatumhårå, jånata hau° kachu bhala honihårå. kaha muni tåta bhayau a° dhiårå, jojana sattari nagaru tumhårå.4. The whole fatigue was gone and the king heaved a sigh of relief. The hermit thereafter took him back to his hermitage; and perceiving that it was sunset now he gave him a seat and then spoke to him in polite terms, ìWho are you and wherefore do you risk your life by roaming in the forest all alone, even though you are so young and handsome? Reading the marks of an emperor on your person I am moved with great pity.î ìListen, O great sage: there is a king named Pratåpabhånu; I am his minister. Ranging in pursuit of hunt I have lost my way and by great good fortune I have been led into your presence. Your sight is a rare boon to me; it leads me to believe that something good is about to befall me.î The hermit said, ìIt is now dusk, my son; and your city is five hundred and sixty miles away. (1ó4) ŒÙ0óÁŸ‚Ê ÉÊÙ⁄U ª¢÷Ë⁄U ’Ÿ ¬¢Õ Ÿ ‚ÈŸ„ÈU ‚È¡ÊŸ– ’‚„ÈU •Ê¡È •‚ ¡ÊÁŸ ÃÈê„U ¡Ê∞„ÈU „UÙà Á’„UÊŸH 159 (∑§)H Do.: niså ghora ga≈bh∂ra bana pa≈tha na sunahu sujåna, basahu åju asa jåni tumha jåehu hota bihåna.159(A). ìListen, O wise: dark and dreary is the night, and the forest is dense and trackless; knowing this, tarry here overnight and depart in the morning.î (159 A) ÃÈ‹‚Ë ¡Á‚ ÷flÃéÿÃÊ ÃÒ‚Ë Á◊‹ß ‚„UÊß– •Ê¬ÈŸÈ •Êflß ÃÊÁ„U ¬®„U ÃÊÁ„U ÄUÊ° ‹Ò ¡ÊßH 159 (π)H tulas∂ jasi bhavatabyatå tais∂ milai sahåi, åpunu åvai tåhi pahiÚ tåhi tahå° lai jåi.159(B). The inevitable, says Tulas∂dåsa, is invariably preceded by circumstances that are favourable to it. Either it comes to a man or takes him to the cause of his doom. (159 B) øı0ó÷‹®„U ŸÊÕ •Êÿ‚È œÁ⁄U ‚Ë‚Ê– ’Ê°Áœ ÃÈ⁄Uª ÃL§ ’Ò∆U ◊„UË‚ÊH ŸÎ¬ ’„ÈU ÷Ê°Áà ¬˝‚¢‚©U ÃÊ„UË– ø⁄UŸ ’¢ÁŒ ÁŸ¡ ÷ÊÇÿ ‚⁄UÊ„UËH 1H ¬ÈÁŸ ’Ù‹©U ◊ÎŒÈ Áª⁄UÊ ‚È„UÊ߸– ¡ÊÁŸ Á¬ÃÊ ¬˝÷È ∑§⁄U©°U Á…U∆UÊ߸H ◊ÙÁ„U ◊ÈŸË‚ ‚Èà ‚fl∑§ ¡ÊŸË– ŸÊÕ ŸÊ◊ ÁŸ¡ ∑§„U„ÈU ’πÊŸËH 2H ÃÁ„U Ÿ ¡ÊŸ ŸÎ¬ ŸÎ¬Á„U ‚Ù ¡ÊŸÊ– ÷ͬ ‚ÈNUŒ ‚Ù ∑§¬≈U ‚ÿÊŸÊH ’Ò⁄UË ¬ÈÁŸ ¿UòÊË ¬ÈÁŸ ⁄UÊ¡Ê– ¿U‹ ’‹ ∑§Ëã„U ø„Uß ÁŸ¡ ∑§Ê¡ÊH 3H ‚◊ÈÁ¤Ê ⁄UÊ¡‚Èπ ŒÈÁπà •⁄UÊÃË– •flÊ° •Ÿ‹ ßfl ‚È‹ªß ¿UÊÃËH ‚⁄U‹ ’øŸ ŸÎ¬ ∑§ ‚ÈÁŸ ∑§ÊŸÊ– ’ÿ⁄U ‚°÷ÊÁ⁄U NUŒÿ° „U⁄U·ÊŸÊH 4H
- 179. * BÅLA-KÅ°NœA *179 Cau.: bhalehiÚ nåtha åyasu dhari s∂så,bå°dhi turaga taru bai¢ha mah∂så. næpa bahu bhå° ti prasa≈seu tåh∂, carana ba≈di nija bhågya saråh∂.1. puni boleu mædu girå suhå∂, jåni pitå prabhu karau° Œhi¢hå∂. mohi mun∂sa suta sevaka jån∂, nåtha nåma nija kahahu bakhån∂.2. tehi na jåna næpa næpahi so jånå, bhµupa suhæda so kapa¢a sayånå. bair∂ puni chatr∂ puni råjå, chala bala k∂nha cahai nija kåjå.3. samujhi råjasukha dukhita aråt∂, avå° anala iva sulagai chåt∂. sarala bacana næpa ke suni kånå, bayara sa°bhåri hædaya° hara¶ånå.4. ìVery well, my lord,î the king replied; and bowing to the hermitís command he tied up the horse to a tree and then sat down. The king extolled him in many ways and bowing at his feet congratulated himself. He then spoke to him in soft and endearing terms, ìRegarding you as a father, my lord, I venture to address you. Looking upon me as your son and servant O great sage, pray tell me your name in full, my master.î Although the king did not recognize him, he recognized the king. While the king had a guileless heart, the hermit was a pastmaster in fraud. Being an enemy in the first instance, and a K¶atriya on top of it and again of royal blood, he sought to accomplish his end by dint of his cunning. The thought of the pleasures of royalty had made the enemy king sad; the fire of jealousy smouldered within his heart like that of a furnace. On hearing the artless words of Pratåpabhånu and recalling the grudge he had nursed against him, the hermit felt delighted at heart. (1ó4) ŒÙ0ó∑§¬≈U ’ÙÁ⁄U ’ÊŸË ◊Όȋ ’Ù‹©U ¡ÈªÈÁà ‚◊Ö ŸÊ◊ „U◊Ê⁄U Á÷πÊÁ⁄U •’ ÁŸœ¸Ÿ ⁄UÁ„Uà ÁŸ∑§ÃH 160H Do.: kapa¢a bori bån∂ mædula boleu juguti sameta, nåma hamåra bhikhåri aba nirdhana rahita niketa.160. He uttered the following soft yet false and artful words, ìMy name is now Bhikhår∂ (a mendicant), penniless and homeless as I am.î (160) øı0ó∑§„U ŸÎ¬ ¡ Á’ÇÿÊŸ ÁŸœÊŸÊ– ÃÈê„U ‚ÊÁ⁄Uπ ªÁ‹Ã •Á÷◊ÊŸÊH ‚ŒÊ ⁄U„U®„U •¬Ÿ¬ı ŒÈ⁄UÊ∞°– ‚’ Á’Áœ ∑ȧ‚‹ ∑ȧ’· ’ŸÊ∞°H 1H ÃÁ„U Ã¥ ∑§„U®„U ‚¢Ã üÊÈÁà ≈U⁄¥U– ¬⁄U◊ •®∑§øŸ Á¬˝ÿ „UÁ⁄U ∑§⁄¥UH ÃÈê„U ‚◊ •œŸ Á÷πÊÁ⁄U •ª„UÊ– „UÙà Á’⁄¢UÁø Á‚flÁ„U ‚¢Œ„UÊH 2H ¡ÙÁ‚ ‚ÙÁ‚ Ãfl ø⁄UŸ Ÿ◊Ê◊Ë– ◊Ù ¬⁄U ∑Χ¬Ê ∑§Á⁄U• •’ SflÊ◊ËH ‚„U¡ ¬˝ËÁà ÷ͬÁà ∑Ò§ ŒπË– •Ê¬È Á’·ÿ Á’SflÊ‚ Á’‚·ËH 3H ‚’ ¬˝∑§Ê⁄U ⁄UÊ¡Á„U •¬ŸÊ߸– ’Ù‹©U •Áœ∑§ ‚Ÿ„U ¡ŸÊ߸H ‚ÈŸÈ ‚ÁÃ÷Ê©U ∑§„U©°U ◊Á„U¬Ê‹Ê– ß„UÊ° ’‚à ’Ëà ’„ÈU ∑§Ê‹ÊH 4H Cau.: kaha næpa je bigyåna nidhånå, tumha sårikhe galita abhimånå. sadå rahahiÚ apanapau duråe°, saba bidhi kusala kube¶a banåe°.1. tehi te° kahahiÚ sa≈ta ‹ruti ¢ere°, parama aki≈cana priya hari kere°. tumha sama adhana bhikhåri agehå, hota bira≈ci sivahi sa≈dehå.2. josi sosi tava carana namåm∂, mo para kæpå karia aba svåm∂. sahaja pr∂ti bhµupati kai dekh∂, åpu bi¶aya bisvåsa bise¶∂.3. saba prakåra råjahi apanå∂, boleu adhika saneha janå∂. sunu satibhåu kahau° mahipålå, ihå° basata b∂te bahu kålå.4.
- 180. 180 * ›R∫RÅMACARITAMÅNASA * The king replied, ìThose who are repositories of wisdom and free from pride like you always keep their reality concealed; even though proficient in everyway, they prefer to remain in tattered clothes. That is why saints as well as the Vedas proclaim that those who are supremely indigent are held most dear by ›r∂ Hari. Penniless and homeless beggars like you fill the minds of even Vira¤ci and ›iva with doubt. Whoever you may be, I bow at Your feet; now be gracious to me, my lord.î When the hermit saw the kingís artless affection and extraordinary faith in him, he won him over in everyway, and spoke with a still greater affection ìListen, O king; I tell you sincerely that I have dwelt here for long. (1ó4) ŒÙ0ó•’ ‹Áª ◊ÙÁ„U Ÿ Á◊‹©U ∑§Ù©U ◊Ò¥ Ÿ ¡ŸÊfl©°U ∑§Ê„ÈU– ‹Ù∑§◊ÊãÿÃÊ •Ÿ‹ ‚◊ ∑§⁄U ì ∑§ÊŸŸ ŒÊ„ÈUH 161 (∑§)H Do.: aba lagi mohi na mileu kou maiÚ na janåvau° kåhu, lokamånyatå anala sama kara tapa kånana dåhu.161(A). ìNo one has come to me so far nor do I make myself known to anyone; for popular esteem is like a wild fire, which consumes the forest of penance (i.e., neutralizes it).î (161 A) ‚Ê0óÃÈ‹‚Ë ŒÁπ ‚È’·È ÷Í‹®„U ◊Í…∏U Ÿ øÃÈ⁄U Ÿ⁄U– ‚È¢Œ⁄U ∑§Á∑§Á„U ¬πÈ ’øŸ ‚ÈœÊ ‚◊ •‚Ÿ •Á„UH 161 (π)H So.: tulas∂ dekhi sube¶u bhµulahiÚ mµuRha na catura nara, su≈dara kekihi pekhu bacana sudhå sama asana ahi.161(B). Not only fools, says Tulas∂dåsa, but even clever men are taken in by fair appearances. Look at the beautiful peacock: though its notes are sweet like nectar, it devours snakes. (161 B) øı0óÃÊÃ¥ ªÈ¬Èà ⁄U„U©°U ¡ª ◊Ê„UË¥– „UÁ⁄U ÃÁ¡ Á∑§◊Á¬ ¬˝ÿÙ¡Ÿ ŸÊ„UË¥H ¬˝÷È ¡ÊŸÃ ‚’ Á’Ÿ®„U ¡ŸÊ∞°– ∑§„„ÈU ∑§flÁŸ Á‚Áœ ‹Ù∑§ Á⁄U¤ÊÊ∞°H 1H ÃÈê„U ‚ÈÁø ‚È◊Áà ¬⁄U◊ Á¬˝ÿ ◊Ù⁄¥U– ¬˝ËÁà ¬˝ÃËÁà ◊ÙÁ„U ¬⁄U ÃÙ⁄U¥UH •’ ¡ı¥ ÃÊà ŒÈ⁄UÊfl©°U ÃÙ„UË– ŒÊL§Ÿ ŒÙ· ÉÊ≈Uß •Áà ◊Ù„UËH 2H Á¡Á◊ Á¡Á◊ Ãʬ‚È ∑§Õß ©UŒÊ‚Ê– ÁÃÁ◊ ÁÃÁ◊ ŸÎ¬Á„U ©U¬¡ Á’SflÊ‚ÊH ŒπÊ Sfl’‚ ∑§◊¸ ◊Ÿ ’ÊŸË– Ã’ ’Ù‹Ê Ãʬ‚ ’ªäÿÊŸËH 3H ŸÊ◊ „U◊Ê⁄U ∞∑§ÃŸÈ ÷Ê߸– ‚ÈÁŸ ŸÎ¬ ’Ù‹©U ¬ÈÁŸ Á‚L§ ŸÊ߸H ∑§„U„ÈU ŸÊ◊ ∑§⁄U •⁄UÕ ’πÊŸË– ◊ÙÁ„U ‚fl∑§ •Áà •Ê¬Ÿ ¡ÊŸËH 4H Cau.: tåte° guputa rahau° jaga måh∂°, hari taji kimapi prayojana nåh∂°. prabhu jånata saba binahiÚ janåe°, kahahu kavani sidhi loka rijhåe°.1. tumha suci sumati parama priya more°, pr∂ti prat∂ti mohi para tore°. . aba jau° tåta duråvau° toh∂, dåruna do¶a gha¢ai ati moh∂.2. jimi jimi tåpasu kathai udåså, timi timi næpahi upaja bisvåså. dekhå svabasa karma mana bån∂, taba bolå tåpasa bagadhyån∂.3. nåma hamåra ekatanu bhå∂, suni næpa boleu puni siru nå∂. kahahu nåma kara aratha bakhån∂, mohi sevaka ati åpana jån∂.4.
- 181. * BÅLA-KÅ°NœA *181 ìThat is why I live in this world away from the public gaze. I have little to do with anything other than ›r∂ Hari. The Lord knows everything without being told; tell me, then, what is to be gained by humouring the world. You are sincere and intelligent and are therefore supremely dear to me; and I too have earned your affection and confidence. Now, my son, if I were to keep anything from you, I shall incur the most severe blame.î The more the hermit talked of his indifference to the world the more trustful grew the king. When the false anchorite saw the king devoted to him in thought, word and deed, he said, ìMy name, brother, is Ekatanu.î Hearing this, the king bowed his head and asked further, ìKindly explain to me the meaning of this appellation recognizing me as your faithful servant.î (1ó4) ŒÙ0ó•ÊÁŒ‚ÎÁCÔU ©U¬¡Ë ¡’®„U Ã’ ©UìÁà ÷Ò ◊ÙÁ⁄U– ŸÊ◊ ∞∑§ÃŸÈ „UÃÈÈ ÃÁ„U Œ„U Ÿ œ⁄UË ’„UÙÁ⁄UH 162H Do.: ådis涢i upaj∂ jabahiÚ taba utapati bhai mori, nåma ekatanu hetu tehi deha na dhar∂ bahori.162. ìMy birth took place at the first dawn of creation. Since then I have never taken another body; that is why I am called Ekatanu.î (162) øı0ó¡ÁŸ •Êø⁄U¡È ∑§⁄U„È ◊Ÿ ◊Ê„UË¥– ‚Èà ì Ã¥ ŒÈ‹¸÷ ∑§¿ÈU ŸÊ„UË¥H ì’‹ Ã¥ ¡ª ‚Î¡ß Á’œÊÃÊ– ì’‹ Á’cŸÈ ÷∞ ¬Á⁄òÊÊÃÊH 1H ì’‹ ‚¢÷È ∑§⁄U®„U ‚¢ÉÊÊ⁄UÊ– ì Ã¥ •ª◊ Ÿ ∑§¿ÈU ‚¢‚Ê⁄UÊH ÷ÿ©U ŸÎ¬Á„U ‚ÈÁŸ •Áà •ŸÈ⁄Uʪʖ ∑§ÕÊ ¬È⁄UÊß ∑§„ÒU ‚Ù ‹ÊªÊH 2H ∑§⁄U◊ œ⁄U◊ ßÁÄUÊ‚ •Ÿ∑§Ê– ∑§⁄Uß ÁŸM§¬Ÿ Á’⁄UÁà Á’’∑§ÊH ©UŒ÷fl ¬Ê‹Ÿ ¬˝‹ÿ ∑§„UÊŸË– ∑§„UÁ‚ •Á◊à •Êø⁄U¡ ’πÊŸËH 3H ‚ÈÁŸ ◊„Uˬ Ãʬ‚ ’‚ ÷ÿ™§– •Ê¬Ÿ ŸÊ◊ ∑§„UŸ Ã’ ‹ÿ™§H ∑§„U Ãʬ‚ ŸÎ¬ ¡ÊŸ©°U ÃÙ„UË– ∑§Ëã„U„ÈU ∑§¬≈U ‹Êª ÷‹ ◊Ù„UËH 4H Cau.: jani åcaraju karahu mana måh∂°, suta tapa te° durlabha kachu nåh∂°. tapabala te° jaga sæjai bidhåtå, tapabala bi¶nu bhae paritråtå.1. tapabala sa≈bhu karahiÚ sa≈ghårå, tapa te° agama na kachu sa≈sårå. bhayau næpahi suni ati anurågå, kathå puråtana kahai so lågå.2. karama dharama itihåsa anekå, karai nirµupana birati bibekå. udabhava pålana pralaya kahån∂, kahesi amita åcaraja bakhån∂.3. suni mah∂pa tåpasa basa bhayaµu, åpana nåma kahana taba layaµu. kaha tåpasa næpa jånau° toh∂, k∂nhehu kapa¢a låga bhala moh∂.4. ìMarvel not, my son, to hear this; for nothing is too difficult to obtain through penance. By dint of penance Brahmå creates the universe; by dint of penance Vi¶ƒu assumed the role of its protector. By dint of penance, again, ›ambhu destroys the world; there is nothing in this world which cannot be attained through penance.î Hearing this, the king felt much enamoured and the hermit commenced relating old legends. Having discussed topics of Karma (action) and Dharma (duty) and told many legends bearing on them he discoursed on dispassion and knowledge. And he further related at length countless marvellous stories connected with the creation, maintenance and dissolution of the universe. Hearing all this the king completely yielded to the influence of the hermit and then proceeded to tell him his real name. Said the hermit, ìO king, I know you. Even though you tried to deceive me, I appreciated this move on your part.î (1ó4)
- 182. 182 * ›R∫RÅMACARITAMÅNASA * ‚Ê0ó‚ÈŸÈ ◊„UË‚ •Á‚ ŸËÁà ¡„°U Ä°U ŸÊ◊ Ÿ ∑§„U®„U ŸÎ¬– ◊ÙÁ„U ÃÙÁ„U ¬⁄U •Áà ¬˝ËÁà ‚Ùß øÃÈ⁄UÃÊ Á’øÊÁ⁄U ÃflH 163H So.: sunu mah∂sa asi n∂ti jaha° taha° nåma na kahahiÚ næpa, mohi tohi para ati pr∂ti soi caturatå bicåri tava.163. ìO king, the political maxim is that kings should not disclose their name in all cases. And when I thought of your political sagacity, I conceived great love for you.î (163) øı0óŸÊ◊ ÃÈê„UÊ⁄U ¬˝Ãʬ ÁŒŸ‚Ê– ‚àÿ∑§ÃÈ Ãfl Á¬ÃÊ Ÿ⁄U‚ÊH ªÈ⁄U ¬˝‚ÊŒ ‚’ ¡ÊÁŸ• ⁄UÊ¡Ê– ∑§Á„U• Ÿ •Ê¬Ÿ ¡ÊÁŸ •∑§Ê¡ÊH 1H ŒÁπ ÃÊà Ãfl ‚„U¡ ‚ÈœÊ߸– ¬˝ËÁà ¬˝ÃËÁà ŸËÁà ÁŸ¬ÈŸÊ߸H ©U¬Á¡ ¬⁄UË ◊◊ÃÊ ◊Ÿ ◊Ù⁄¥U– ∑§„U©°U ∑§ÕÊ ÁŸ¡ ¬Í¿U ÃÙ⁄¥UH 2H •’ ¬˝‚㟠◊Ò¥ ‚¢‚ÿ ŸÊ„UË¥– ◊ÊªÈ ¡Ù ÷ͬ ÷Êfl ◊Ÿ ◊Ê„UË¥H ‚ÈÁŸ ‚È’øŸ ÷ͬÁà „U⁄U·ÊŸÊ– ªÁ„U ¬Œ Á’Ÿÿ ∑§ËÁã„U Á’Áœ ŸÊŸÊH 3H ∑Χ¬Ê®‚œÈ ◊ÈÁŸ Œ⁄U‚Ÿ ÃÙ⁄¥U– øÊÁ⁄U ¬ŒÊ⁄UÕ ∑§⁄UË ◊Ù⁄¥UH ¬˝÷ÈÁ„U ÃÕÊÁ¬ ¬˝‚㟠Á’‹Ù∑§Ë– ◊ÊÁª •ª◊ ’⁄U „UÙ©°U •‚Ù∑§ËH 4H Cau.: nåma tumhåra pratåpa dineså, satyaketu tava pitå nareså. gura prasåda saba jånia råjå, kahia na åpana jåni akåjå.1. dekhi tåta tava sahaja sudhå∂, pr∂ti prat∂ti n∂ti nipunå∂. upaji par∂ mamatå mana more°, kahau° kathå nija pµuche tore°.2. aba prasanna maiÚ sa≈saya nåh∂°, mågu jo bhµupa bhåva mana måh∂°. suni subacana bhµupati hara¶ånå, gahi pada binaya k∂nhi bidhi nånå.3. kæpåsi≈dhu muni darasana tore°, cåri padåratha karatala more°. prabhuhi tathåpi prasanna bilok∂, mågi agama bara hou° asok∂.4. ìYour name is Pratåpabhånu; king Satyaketu was your father. O king, by the grace of my preceptor I know everything; but foreseeing my own harm I refuse to tell everything I know. When I saw your natural straightforwardness, affection, faith and political wisdom, I conceived a spontaneous affection for you; and that is why I told you my own story on your asking. I am now pleased; doubt not and ask what you will, O king.î Hearing these agreeable words, the king rejoiced and, clasping the hermitís feet, supplicated to him in many ways. ìO gracious sage, by your very sight I have within my grasp all the four ends of human existence (viz., religious merit, wealth, enjoyment and final beatitude). Yet, as I see my lord so gracious, I would ask a boon which is impossible to attain otherwise, and thereby overcome sorrow.î (1ó4) ŒÙ0ó¡⁄UÊ ◊⁄UŸ ŒÈπ ⁄UÁ„UÃ ÃŸÈ ‚◊⁄U Á¡ÃÒ ¡ÁŸ ∑§Ù©U– ∞∑§¿UòÊ Á⁄U¬È„UËŸ ◊Á„U ⁄UÊ¡ ∑§‹¬ ‚à „UÙ©UH 164H Do.: jarå marana dukha rahita tanu samara jitai jani kou, ekachatra ripuh∂na mahi råja kalapa sata hou.164. ìLet my body be free from old age, death and suffering; let no one vanquish me in battle and let me enjoy undisputed sovereignty over the globe for a hundred Kalpas (repetitions of creation) and let me have no enemies.î (164)
- 183. * BÅLA-KÅ°NœA *183 øı0ó∑§„U Ãʬ‚ ŸÎ¬ ∞‚ß „UÙ™§– ∑§Ê⁄UŸ ∞∑§ ∑§Á∆UŸ ‚ÈŸÈ ‚Ù™§H ∑§Ê‹© U ÃÈ• ¬Œ ŸÊßÁ„U ‚Ë‚Ê– ∞∑§ Á’¬˝∑ȧ‹ ¿UÊÁ«∏U ◊„UË‚ÊH 1H ì’‹ Á’¬˝ ‚ŒÊ ’Á⁄U•Ê⁄UÊ– ÁÃã„U ∑§ ∑§Ù¬ Ÿ ∑§Ù©U ⁄UπflÊ⁄UÊH ¡ı¥ Á’¬˝ã„U ’‚ ∑§⁄U„ÈU Ÿ⁄U‚Ê– Ãı ÃÈ• ’‚ Á’Áœ Á’cŸÈ ◊„U‚ÊH 2H ø‹ Ÿ ’˝rÊÔ∑ȧ‹ ‚Ÿ ’Á⁄U•Ê߸– ‚àÿ ∑§„U©°U ŒÙ©U ÷È¡Ê ©U∆UÊ߸H Á’¬˝ üÊʬ Á’ŸÈ ‚ÈŸÈ ◊Á„U¬Ê‹Ê– ÃÙ⁄U ŸÊ‚ Ÿ®„U ∑§flŸ„È°U ∑§Ê‹ÊH 3H „U⁄U·©U ⁄UÊ©U ’øŸ ‚ÈÁŸ ÃÊ‚Í– ŸÊÕ Ÿ „UÙß ◊Ù⁄U •’ ŸÊ‚ÍH Ãfl ¬˝‚ÊŒ ¬˝÷È ∑Χ¬ÊÁŸœÊŸÊ– ◊Ù ∑§„È°U ‚’¸ ∑§Ê‹ ∑§ÀÿÊŸÊH 4H Cau.: kaha tåpasa næpa aisei hoµu, kårana eka ka¢hina sunu soµu. kålau tua pada nåihi s∂så, eka biprakula chåRi mah∂så.1. tapabala bipra sadå bariårå, tinha ke kopa na kou rakhavårå. jau° bipranha basa karahu nareså, tau tua basa bidhi bi¶nu maheså.2. cala na brahmakula sana bariå∂, satya kahau° dou bhujå u¢hå∂. bipra ‹råpa binu sunu mahipålå, tora nåsa nahiÚ kavanehu° kålå.3. hara¶eu råu bacana suni tåsµu, nåtha na hoi mora aba nåsµu. tava prasåda prabhu kæpånidhånå, mo kahu° sarba kåla kalyånå.4. Said the anchorite, ìSo be it, O king. But there is one difficulty; hear it too. Even Death shall bow his head at your feet (much more those who are subject to death). The only exception shall be the Bråhmaƒas, O ruler of the earth. The Bråhmaƒas are ever powerful by virtue of their penance; no one can deliver from their wrath. If you can propitiate the Bråhmaƒas to your will, O king, even Brahmå, Vi¶ƒu and the great Lord ›iva shall be at your command. Might is of no avail against the Bråhmaƒas; with both arms raised to heaven I tell you this truth. Listen, O sovereign; if you escape the Bråhmaƒaís curse, you shall never perish.î Hearing his words, the king rejoiced and said, ìMy lord, I shall no longer die. By your grace, O benevolent master, I shall be blessed at all times.î (1ó4) ŒÙ0ó∞fl◊SÃÈ ∑§Á„U ∑§¬≈U◊ÈÁŸ ’Ù‹Ê ∑ȧÁ≈U‹ ’„UÙÁ⁄U– Á◊‹’ „U◊Ê⁄U ÷È‹Ê’ ÁŸ¡ ∑§„U„ÈU à „U◊Á„U Ÿ πÙÁ⁄UH 165H Do.: evamastu kahi kapa¢amuni bolå ku¢ila bahori, milaba hamåra bhulåba nija kahahu ta hamahi na khori.165. ìAmen!î said the false anchorite, and added with crafty intent, ìIf you tell anyone about my meeting with you and your straying away, the fault shall not be mine.î (165) øı0óÃÊÃ¥ ◊Ò¥ ÃÙÁ„U ’⁄U¡©°U ⁄UÊ¡Ê– ∑§„¥U ∑§ÕÊ Ãfl ¬⁄U◊ •∑§Ê¡ÊH ¿U∆¥U üÊflŸ ÿ„U ¬⁄Uà ∑§„UÊŸË– ŸÊ‚ ÃÈê„UÊ⁄U ‚àÿ ◊◊ ’ÊŸËH 1H ÿ„U ¬˝ª≈¥U •ÕflÊ Ám¡üÊʬʖ ŸÊ‚ ÃÙ⁄U ‚ÈŸÈ ÷ʟȬ˝ÃʬÊH •ÊŸ ©U¬Êÿ° ÁŸœŸ Ãfl ŸÊ„UË¥– ¡ı¥ „UÁ⁄U „U⁄U ∑§Ù¬®„U ◊Ÿ ◊Ê„UË¥H 2H ‚àÿ ŸÊÕ ¬Œ ªÁ„U ŸÎ¬ ÷Ê·Ê– Ám¡ ªÈ⁄U ∑§Ù¬ ∑§„U„ÈU ∑§Ù ⁄UÊπÊH ⁄UÊπß ªÈ⁄U ¡ı¥ ∑§Ù¬ Á’œÊÃÊ– ªÈ⁄U Á’⁄UÙœ Ÿ®„U ∑§Ù©U ¡ª òÊÊÃÊH 3H ¡ı¢ Ÿ ø‹’ „U◊ ∑§„U ÃÈê„UÊ⁄¥U– „UÙ©U ŸÊ‚ Ÿ®„U ‚Ùø „U◊Ê⁄¥UH
- 184. 184 * ›R∫RÅMACARITAMÅNASA * Cau.: tåte° maiÚ tohi barajau° råjå, kahe° kathå tava parama akåjå. cha¢he° ‹ravana yaha paratakahån∂, nåsa tumhåra satya mama bån∂.1. yaha praga¢e° athavå dvija‹råpå, nåsa tora sunu bhånupratåpå. åna upåya° nidhana tava nåh∂°, jau° hari hara kopahiÚ mana måh∂°.2. satya nåtha pada gahi næpa bhå¶å, dvija gura kopa kahahu ko råkhå. råkhai gura jau° kopa bidhåtå, gura birodha nahiÚ kou jaga tråtå.3. jau° na calaba hama kahetumhåre° , hou nåsa nahiÚ soca hamåre°. ekahiÚ Œara Œarapata mana morå, prabhu mahideva ‹råpa ati ghorå.4. ìI warn you, O king, because great harm shall befall you if you relate this incident to anyone. If this talk happens to reach a third pair of ears, I tell you the truth, you are doomed. O Pratåpabhånu, if you divulge this secret or if a Bråhmaƒa curses you, you are undone. In no other way shall you die, even if ›r∂ Hari and Hara get angry with you.î ìIt is true, my lord,î said the king, clasping the hermitís feet. ìTell me, who can deliver from the wrath of a Bråhmaƒa or a spiritual preceptor? A Guru can save one even if one has evoked the wrath of Brahmå; but in the event of a quarrel with oneís preceptor there is no one in the world who can save. If I do not follow your advice, let me perish; I care not. My mind is disturbed by only one fear; the curse of a Bråhmaƒa, my lord, is something most terrible.î (1ó4) ŒÙ0ó„UÙ®„U Á’¬˝ ’‚ ∑§flŸ Á’Áœ ∑§„U„ÈU ∑Χ¬Ê ∑§Á⁄U ‚Ù©U– ÃÈê„U ÃÁ¡ ŒËŸŒÿÊ‹ ÁŸ¡ Á„UÃÍ Ÿ Œπ©°U ∑§Ù©UH 166H Do.: hohiÚ bipra basa kavana bidhi kahahu kæpå kari sou, tumha taji d∂nadayåla nija hitµu na dekhau° kou.166. ìHow shall I be able to win over the Bråhmaƒas? Kindly tell me that too. I see no well wishes other than you, my gracious lord.î (166) øı0ó‚ÈŸÈ ŸÎ¬ Á’Á’œ ¡ÃŸ ¡ª ◊Ê„UË¥– ∑§CÔU‚Êäÿ ¬ÈÁŸ „UÙ®„U Á∑§ ŸÊ„UË¥H •„Uß ∞∑ § •Áà ‚Ȫ◊ ©U¬Ê߸– ÄUÊ° ¬⁄¢UÃÈ ∞∑§ ∑§Á∆UŸÊ߸H 1H ◊◊ •ÊœËŸ ¡ÈªÈÁà ŸÎ¬ ‚Ù߸– ◊Ù⁄U ¡Ê’ Ãfl Ÿª⁄U Ÿ „UÙ߸H •Ê¡È ‹ª¥ •L§ ¡’ Ã¥ ÷ÿ™°§– ∑§Ê„ÍU ∑§ ªÎ„U ª˝Ê◊ Ÿ ªÿ™°§H 2H ¡ı¢ Ÿ ¡Ê©°U Ãfl „UÙß •∑§Ê¡Í– ’ŸÊ •Êß •‚◊¢¡‚ •Ê¡ÍH ‚ÈÁŸ ◊„UË‚ ’Ù‹©U ◊ÎŒÈ ’ÊŸË– ŸÊÕ ÁŸª◊ •Á‚ ŸËÁà ’πÊŸËH 3H ’«∏U ‚Ÿ„U ‹ÉÊÈã„U ¬⁄U ∑§⁄U„UË¥– ÁªÁ⁄U ÁŸ¡ Á‚⁄UÁŸ ‚ŒÊ ÃΟ œ⁄U„UË¥H ¡‹Áœ •ªÊœ ◊ıÁ‹ ’„U »§ŸÍ– ‚¢Ãà œ⁄UÁŸ œ⁄Uà Á‚⁄U ⁄UŸÍH 4H Cau.: sunu næpa bibidha jatana jaga måh∂°, ka¶¢asådhya puni hohiÚ ki nåh∂°. ahai eka ati sugama upå∂, tahå° para≈tu eka ka¢hinå∂.1. mama ådh∂na juguti næpa so∂, mora jåba tava nagara na ho∂. åju lage° aru jaba te° bhayaµu°, kåhµu ke gæha gråma na gayaµu°.2. jau° na jåu° tava hoi akåjµu, banå åi asama≈jasa åjµu. suni mah∂sa boleu mædu bån∂, nåtha nigama asi n∂ti bakhån∂.3. baRe saneha laghunha para karah∂°, giri nija sirani sadå tæna dharah∂°. jaladhi agådha mauli baha phenµu, sa≈tata dharani dharata sira renµu.4.
- 185. * BÅLA-KÅ°NœA *185 ìListen, O king: there are various expedients in this world. But they are hard to accomplish and are of doubtful issue besides. Of course, there is one very simple device; but that too involves one difficulty. Its contrivance depends on me; but my going to your city is out of the question. Ever since I was born I have never been to anybodyís house or village so far. And if I do not go, it will be a misfortune for you. I am therefore in a dilemma today.î Hearing this, the king replied in a polite language, ìMy lord, there is a maxim laid down in the Vedas: the great show kindness to the small. Mountains always bear tiny blades of grass on their tops, the fathomless ocean carries floating foam on its breast and the earth ever bears dust on its bosom.î (1ó4) ŒÙ0ó•‚ ∑§Á„U ª„U Ÿ⁄U‚ ¬Œ SflÊ◊Ë „UÙ„ÈU ∑Χ¬Ê‹– ◊ÙÁ„U ‹ÊÁª ŒÈπ ‚Á„U• ¬˝÷È ‚îÊŸ ŒËŸŒÿÊ‹H 167H Do.: asa kahi gahe naresa pada svåm∂ hohu kæpåla, mohi lågi dukha sahia prabhu sajjana d∂nadayåla.167. So saying, the king clasped the hermitís feet and said, ìBe gracious to me, my master. You are a saint, compassionate to the humble; therefore, my lord, take this trouble on my behalf.î (167) øı0ó¡ÊÁŸ ŸÎ¬Á„ U•Ê¬Ÿ •ÊœËŸÊ– ’Ù‹Ê Ãʬ‚ ∑§¬≈U ¬˝’ËŸÊH ‚àÿ ∑§„U©°U ÷ͬÁà ‚ÈŸÈ ÃÙ„UË– ¡ª ŸÊÁ„UŸ ŒÈ‹¸÷ ∑§¿ÈU ◊Ù„UËH 1H •flÁ‚ ∑§Ê¡ ◊Ò¥ ∑§Á⁄U„U©°U ÃÙ⁄UÊ– ◊Ÿ ß ’øŸ ÷ªÃ ÃÒ¥ ◊Ù⁄UÊH ¡Ùª ¡ÈªÈÁà ì ◊¢òÊ ¬˝÷Ê™§– »§‹ß Ã’®„U ¡’ ∑§Á⁄U• ŒÈ⁄UÊ™§H 2H ¡ı¥ Ÿ⁄U‚ ◊Ò¥ ∑§⁄Uı¥ ⁄U‚Ù߸– ÃÈê„U ¬L§‚„ÈU ◊ÙÁ„U ¡ÊŸ Ÿ ∑§Ù߸H •ãŸ ‚Ù ¡Ùß ¡Ùß ÷Ù¡Ÿ ∑§⁄U߸– ‚Ùß ‚Ùß Ãfl •Êÿ‚È •ŸÈ‚⁄U߸H 3H ¬ÈÁŸ ÁÃã„U ∑§ ªÎ„U ¡fl°ß ¡Ù™§– Ãfl ’‚ „UÙß ÷ͬ ‚ÈŸÈ ‚Ù™§H ¡Êß ©U¬Êÿ ⁄Uø„ÈU ŸÎ¬ ∞„ÍU– ‚¢’à ÷Á⁄U ‚¢∑§‹¬ ∑§⁄U„ÍUH 4H Cau.: jåni næpahi åpana ådh∂nå, bolå tåpasa kapa¢a prab∂nå. satya kahau° bhµupati sunu toh∂, jaga nåhina durlabha kachu moh∂.1. avasi kåja maiÚ karihau° torå, mana tana bacana bhagata taiÚ morå. joga juguti tapa ma≈tra prabhåµu, phalai tabahiÚ jaba karia duråµu.2. jau° naresa maiÚ karau° raso∂, tumha parusahu mohi jåna na ko∂. anna so joi joi bhojana kara∂, soi soi tava åyasu anusara∂.3. puni tinha ke gæha jeva°i joµu, tava basa hoi bhµupa sunu soµu. jåi upåya racahu næpa ehµu, sa≈bata bhari sa≈kalapa karehµu.4. Knowing that the king was completely under his influence, the hermit, who was clever at deception, said, ìListen, O king: I tell you the truth. For me in this world there is nothing hard to obtain. I will surely accomplish your object, devoted as you are in thought, word and deed to me. The power of Yoga (contemplation), planning, penance and mystic formulas work only when secrecy is maintained about them. O king, if I cook food and you serve it and if nobody comes to know me, whoever tastes the food so prepared shall become amenable to your orders. Again, I tell you, whosoever dines at the house of such people shall, O king, be dominated by your will. Go and operate this scheme, O king, and take this vow for a whole year. (1ó4)
- 186. 186 * ›R∫RÅMACARITAMÅNASA * ŒÙ0óÁŸÃ ŸÍß Ám¡ ‚„U‚ ‚à ’⁄U„ÈU ‚Á„Uà ¬Á⁄UflÊ⁄U– ◊Ò¥ ÃÈê„U⁄U ‚¢∑§‹¬ ‹Áª ÁŒŸ®„U ∑§⁄UÁ’ ¡flŸÊ⁄UH 168H Do.: nita nµutana dvija sahasa sata barehu sahita parivåra, maiÚ tumhare sa≈kalapa lagi dinahiÚ karabi jevanåra.168. ìEveryday invite a new set of a hundred thousand Bråhmaƒas with their families; while I, so long as your vow lasts, shall provide the daily banquet.î (168) øı0ó∞Á„U Á’Áœ ÷ͬ ∑§CÔU •Áà ÕÙ⁄¥U– „UÙß„U®„U ‚∑§‹ Á’¬˝ ’‚ ÃÙ⁄¥UH ∑§Á⁄U„U®„U Á’¬˝ „UÙ◊ ◊π ‚flÊ– î„U ¬˝‚¢ª ‚„¡®„U ’‚ ŒflÊH 1H •ı⁄U ∞∑§ ÃÙÁ„U ∑§„U©°U ‹πÊ™§– ◊Ò¥ ∞Á„U ’· Ÿ •Ê©U’ ∑§Ê™§H ÃÈê„U⁄U ©U¬⁄UÙÁ„Uà ∑§„È°U ⁄UÊÿÊ– „UÁ⁄U •ÊŸ’ ◊Ò¥ ∑§Á⁄U ÁŸ¡ ◊ÊÿÊH 2H ì’‹ ÃÁ„U ∑§Á⁄U •Ê¬È ‚◊ÊŸÊ– ⁄UÁπ„U©°U ß„UÊ° ’⁄U· ¬⁄UflÊŸÊH ◊Ò¥ œÁ⁄U ÃÊ‚È ’·È ‚ÈŸÈ ⁄UÊ¡Ê– ‚’ Á’Áœ ÃÙ⁄U ‚°flÊ⁄U’ ∑§Ê¡ÊH 3H ªÒ ÁŸÁ‚ ’„ÈUà ‚ÿŸ •’ ∑§Ë¡– ◊ÙÁ„U ÃÙÁ„U ÷ͬ ÷¥≈U ÁŒŸ ÃË¡H ◊Ò¥ ì’‹ ÃÙÁ„U ÃÈ⁄Uª ‚◊ÃÊ– ¬„ÈU°øÒ„U©°U ‚ÙflÃÁ„U ÁŸ∑§ÃÊH 4H Cau.: ehi bidhi bhµupa ka¶¢a ati thore°, hoihahiÚ sakala bipra basa tore°. karihahiÚ bipra homa makha sevå, tehiÚ prasa≈ga sahajehiÚ basa devå.1. aura eka tohi kahau° lakhåµu, maiÚ ehi be¶a na åuba kåµu. tumhare uparohita kahu° råyå, hari ånaba maiÚ kari nija måyå.2. tapabala tehi kari åpu samånå, rakhihau° ihå° bara¶a paravånå. maiÚ dhari tåsu be¶u sunu råjå, saba bidhi tora sa°våraba kåjå.3. gai nisi bahuta sayana aba k∂je, mohi tohi bhµupa bhe°¢a dina t∂je. maiÚ tapabala tohi turagasametå, pahu°caihau° sovatahi niketå.4. ìIn this way O king, with little exertion all the Bråhmaƒas shall be proptiate to your will. The Bråhmaƒas in their turn will offer oblations into the sacred fire, perform big sacrifices and practise adoration; and through that channel the gods too shall be easily won over. I give you one more sign. I will never come in this form. By my delusive power, O king, I will carry off your family priest and, making him just like myself by dint of my penance, will keep him here for the year; while I, O king, will take his form and manage everything for you. The night is far gone, so you had better retire now; on the third day we will meet again. By my penitential power I will convey you home, both you and your horse, even while you are asleep.î (1ó4) ŒÙ0ó◊Ò¥ •Ê©U’ ‚Ùß ’·È œÁ⁄U ¬Á„UøÊŸ„ÈU Ã’ ◊ÙÁ„U– ¡’ ∞∑§Ê¢Ã ’Ù‹Êß ‚’ ∑§ÕÊ ‚ÈŸÊflı¥ ÃÙÁ„UH 169H Do.: maiÚ åuba soi be¶u dhari pahicånehu taba mohi, jaba ekå≈ta bolåi saba kathå sunåvau° tohi.169. ìI will come in the form I have told you, and you will recognize me when I call you aside and remind you of all this.î (169)
- 187. * BÅLA-KÅ°NœA *187 øı0ó‚ÿŸ ∑§Ëã„U ŸÎ¬ •Êÿ‚È ◊ÊŸË– •Ê‚Ÿ ¡Êß ’Ò∆U ¿U‹ÇÿÊŸËH üÊÁ◊à ÷ͬ ÁŸº˝Ê •Áà •Ê߸– ‚Ù Á∑§Á◊ ‚Ùfl ‚Ùø •Áœ∑§Ê߸H 1H ∑§Ê‹∑§ÃÈ ÁŸÁ‚ø⁄U Ä°U •ÊflÊ– ¡®„U ‚Í∑§⁄U „UÙß ŸÎ¬Á„U ÷È‹ÊflÊH ¬⁄U◊ Á◊òÊ Ãʬ‚ ŸÎ¬ ∑§⁄UÊ– ¡ÊŸß ‚Ù •Áà ∑§¬≈U ÉÊŸ⁄UÊH 2H ÃÁ„U ∑§ ‚à ‚Èà •L§ Œ‚ ÷Ê߸– π‹ •Áà •¡ÿ Œfl ŒÈπŒÊ߸H ¬˝Õ◊®„U ÷ͬ ‚◊⁄ U ‚’ ◊Ê⁄U– Á’¬˝ ‚¢Ã ‚È⁄U ŒÁπ ŒÈπÊ⁄H 3H î„U π‹ ¬ÊÁ¿U‹ ’ÿL§ ‚°÷Ê⁄UÊ– Ãʬ‚ ŸÎ¬ Á◊Á‹ ◊¢òÊ Á’øÊ⁄UÊH ¡®„U Á⁄U¬È ¿Uÿ ‚Ùß ⁄UøÁã„U ©U¬Ê™§– ÷ÊflË ’‚ Ÿ ¡ÊŸ ∑§¿ÈU ⁄UÊ™§H 4H Cau.: sayana k∂nha næpa åyasu mån∂, åsana jåi bai¢ha chalagyån∂. ‹ramita bhµupa nidrå ati å∂, so kimi sova soca adhikå∂.1. kålaketu nisicara taha° åvå, jehiÚ sµukara hoi næpahi bhulåvå. parama mitra tåpasa næpa kerå, jånai so ati kapa¢a ghanerå.2. tehi ke sata suta aru dasa bhå∂, khala ati ajaya deva dukhadå∂. prathamahiÚ bhµupa samara saba måre, bipra sa≈ta sura dekhi dukhåre.3. tehiÚ khala påchila bayaru sa°bhårå, tåpasa næpa mili ma≈tra bicårå. jehiÚ ripu chaya soi racenhi upåµu, bhåv∂ basa na jåna kachu råµu.4. The king went to sleep in obedience to the hermit; while the counterfeit sage returned to his own seat and sat down there. Deep sleep came upon the weary monarch; but how could the other fellow sleep, distracted as he was with anxiety. The demon Kålaketu made his appearance there; it was he who had assumed the form of a boar and led the king astray. A great friend of the hermit-king, he was skilled in manifold ways of deceit. He had a hundred sons and ten brothers, who were great villains, invincible and annoying to the gods. Seeing the Bråhmaƒas, saints and gods in distress the king had already killed them all in battle. Recalling the old grudge the wretch conspired with the hermit-king and contrived a plot for the extermination of the enemy; but, as fate would have it, the king knew nothing of it. (1ó4) ŒÙ0óÁ⁄U¬È á‚Ë •∑§‹ •Á¬ ‹ÉÊÈ ∑§Á⁄U ªÁŸ• Ÿ ÃÊ„ÈU– •¡„È°U ŒÃ ŒÈπ ⁄UÁ’ ‚Á‚Á„U Á‚⁄U •fl‚Á·Ã ⁄UÊ„ÈUH 170H Do.: ripu tejas∂ akela api laghu kari gania na tåhu, ajahu° deta dukha rabi sasihi sira avase¶ita råhu.170. A spirited foe, even though left alone, should not be lightly regarded. The demon Råhu,* who has nothing left of him but his head, is able to torment both the sun and moon even to this day. (170) øı0óÃʬ‚ ŸÎ¬ ÁŸ¡ ‚πÁ„U ÁŸ„UÊ⁄UË– „U⁄UÁ· Á◊‹©U ©UÁ∆U ÷ÿ©U ‚ÈπÊ⁄UËH Á◊òÊÁ„U ∑§Á„U ‚’ ∑§ÕÊ ‚ÈŸÊ߸– ¡ÊÃȜʟ ’Ù‹Ê ‚Èπ ¬Ê߸H 1H * According to the Hindu belief a solar or lunar eclipse takes place only when in the astral plane the demon Råhu, a sworn enemy of both the sun-god and the moon-god, devours the one or the other either wholly or partly. The demon, however consists of the head alone, his trunk having been cut off by God Vi¶ƒu while he was unlawfully attempting to partake of the nectar which was being served to the gods. Since, however, he had already tasted the nectar, the head became immortal.
- 188. 188 * ›R∫RÅMACARITAMÅNASA * •’ ‚Êœ©°U Á⁄U¬È ‚ÈŸ„ÈU Ÿ⁄U‚Ê– ¡ı¥ ÃÈê„U ∑§Ëã„U ◊Ù⁄U ©U¬Œ‚ÊH ¬Á⁄U„UÁ⁄U ‚Ùø ⁄U„U„ÈU ÃÈê„U ‚Ù߸– Á’ŸÈ •ı·œ Á’•ÊÁœ Á’Áœ πÙ߸H 2H ∑ȧ‹ ‚◊à Á⁄U¬È ◊Í‹ ’„UÊ߸– øıÕ¥ ÁŒfl‚ Á◊‹’ ◊Ò¥ •Ê߸H Ãʬ‚ ŸÎ¬Á„U ’„ÈUà ¬Á⁄UÃÙ·Ë– ø‹Ê ◊„UÊ∑§¬≈UË •ÁÃ⁄UÙ·ËH 3H ÷ʟȬ˝ÃʬÁ„U ’ÊÁ¡ ‚◊ÃÊ– ¬„È°UøÊ∞Á‚ ¿UŸ ◊Ê¤Ê ÁŸ∑§ÃÊH ŸÎ¬Á„U ŸÊÁ⁄U ¬®„U ‚ÿŸ ∑§⁄UÊ߸– „UÿªÎ„°U ’Ê°œÁ‚ ’ÊÁ¡ ’ŸÊ߸H 4H Cau.: tåpasa næpa nija sakhahi nihår∂, hara¶i mileu u¢hi bhayau sukhår∂. mitrahi kahi saba kathå sunå∂, jåtudhåna bolå sukha på∂.1. aba sådheu° ripu sunahu nareså, jau° tumha k∂nha mora upadeså. parihari soca rahahu tumha so∂, binu au¶adha biådhi bidhi kho∂.2. kula sameta ripu mµula bahå∂, cauthe° divasa milaba maiÚ å∂. tåpasa næpahi bahuta parito¶∂, calå mahåkapa¢∂ atiro¶∂.3. bhånupratåpahi båji sametå, pahu°cåesi chana måjha niketå. næpahi nåri pahiÚ sayana karå∂, hayagæha° bå°dhesi båji banå∂.4. The hermit-king was delighted to see his ally and rose to meet him. The meeting gave him much satisfaction and he related the whole story to his friend. The demon too was glad and said, ìListen, O king: since you have followed my advice, take the enemy as subdued. Cease to worry now and lay yourself to rest. God has effected a cure without the use of a medicine, I will sweep away the enemy root and branch and see you on the fourth day.î Fully reassuring the hermit-king, the arch-impostor, who was highly irascible, departed. In an instant he conveyed Pratåpabhånu to his palace, horse and all. Putting the king to bed beside his queen, he tied up the horse in the stall in the proper way. (1ó4) ŒÙ0ó⁄UÊ¡Ê ∑§ ©U¬⁄UÙÁ„UÃÁ„U „UÁ⁄U ‹Ò ªÿ©U ’„UÙÁ⁄U– ‹Ò ⁄UÊπÁ‚ ÁªÁ⁄U πÙ„U ◊„È°U ◊ÊÿÊ° ∑§Á⁄U ◊Áà ÷ÙÁ⁄UH 171H Do.: råjå ke uparohitahi hari lai gayau bahori, lai råkhesi giri khoha mahu° måyå° kari mati bhori.171. Again he carried off the kingís family-priest and, depriving him of his senses by his supernatural power, kept him in a mountain-cave. (171) øı0ó•Ê¬È Á’⁄UÁø ©U¬⁄UÊÁ„Uà M§¬Ê– ¬⁄U©U ¡Êß ÃÁ„U ‚¡ •ŸÍ¬ÊH ¡Êª©U ŸÎ¬ •Ÿ÷∞° Á’„UÊŸÊ– ŒÁπ ÷flŸ •Áà •ø⁄U¡È ◊ÊŸÊH 1H ◊ÈÁŸ ◊Á„U◊Ê ◊Ÿ ◊„È°U •ŸÈ◊ÊŸË– ©U∆U©U ªfl°®„U ¡®„U ¡ÊŸ Ÿ ⁄UÊŸËH ∑§ÊŸŸ ªÿ©U ’ÊÁ¡ øÁ…∏U ÄUË¥– ¬È⁄U Ÿ⁄U ŸÊÁ⁄U Ÿ ¡ÊŸ©U ∑§„UË¥H 2H ª∞° ¡Ê◊ ¡Èª ÷ͬÁà •ÊflÊ– ÉÊ⁄U ÉÊ⁄U ©Uà‚fl ’Ê¡ ’œÊflÊH ©U¬⁄UÙÁ„UÃÁ„U Œπ ¡’ ⁄UÊ¡Ê– øÁ∑§Ã Á’‹Ù∑§ ‚ÈÁ◊Á⁄U ‚Ùß ∑§Ê¡ÊH 3H ¡Èª ‚◊ ŸÎ¬Á„U ª∞ ÁŒŸ ÃËŸË– ∑§¬≈UË ◊ÈÁŸ ¬Œ ⁄U„U ◊Áà ‹ËŸËH ‚◊ÿ ¡ÊÁŸ ©U¬⁄UÙÁ„Uà •ÊflÊ– ŸÎ¬Á„U ◊à ‚’ ∑§Á„U ‚◊ȤÊÊflÊH 4H Cau.: åpu biraci uparohita rµupå, pareu jåi tehi seja anµupå. jågeu næpa anabhae° bihånå, dekhi bhavana ati acaraju månå.1.
- 189. * BÅLA-KÅ°NœA *189 muni mahimå mana mahu° anumån∂, u¢heu gava°hiÚ jehiÚ jåna na rån∂. kånana gayau båji caRhi teh∂°, pura nara nåri na jåneu keh∂°.2. gae° jåma juga bhµupati åvå, ghara ghara utsava båja badhåvå. uparohitahi dekha jaba råjå, cakita biloka sumiri soi kåjå.3. juga sama næpahi gae dina t∂n∂, kapa¢∂ muni pada raha mati l∂n∂. samaya jåni uparohita åvå, næpahi mate saba kahi samujhåvå.4. Himself assuming the form of the family-priest, the demon went and lay down on the formerís sumptuous bed. The king woke even before daybreak and felt much astonished to find himself at home. Attributing the miracle to the glory of the sage, he got up quietly, unperceived by the queen. Mounting the same horse he rode off to the woods without any man or woman of the city knowing it. When it was midday, the king returned; there was rejoicing and festal music in every house. When the king saw his family-priest, he looked at him in amazement, recollecting the object he held so dear to his heart. The interval of three days hung heavy on the monarch as an age, his mind being set on the feet of the false anchorite. At the appointed time the priest came and reminded him in detail of all that had been agreed upon. (1ó4) ŒÙ0óŸÎ¬ „U⁄U·©U ¬Á„UøÊÁŸ ªÈL§ ÷˝◊ ’‚ ⁄U„UÊ Ÿ øÖ ’⁄U ÃÈ⁄Uà ‚à ‚„U‚ ’⁄U Á’¬˝ ∑ȧ≈È¢U’ ‚◊ÃH 172H Do.: næpa hara¶eu pahicåni guru bhrama basa rahå na ceta, bare turata sata sahasa bara bipra ku¢u≈ba sameta.172. The king was delighted to recognize his preceptor (in the priestís form); his mind was too clouded to have any sense left. At once he invited a hundred thousand chosen Bråhmaƒas with their families. (172) øı0ó©U¬⁄UÙÁ„Uà ¡flŸÊ⁄U ’ŸÊ߸– ¿U⁄U‚ øÊÁ⁄U Á’Áœ ¡Á‚ üÊÈÁà ªÊ߸H ◊ÊÿÊ◊ÿ ÃÁ„¢U ∑§ËÁã„U ⁄U‚Ù߸– ®’¡Ÿ ’„ÈU ªÁŸ ‚∑§ß Ÿ ∑§Ù߸H 1H Á’Á’œ ◊Ϊã„U ∑§⁄U •ÊÁ◊· ⁄UÊ°œÊ– ÃÁ„U ◊„È°U Á’¬˝ ◊Ê°‚È π‹ ‚Ê°œÊH ÷Ù¡Ÿ ∑§„È°U ‚’ Á’¬˝ ’Ù‹Ê∞– ¬Œ ¬πÊÁ⁄U ‚ÊŒ⁄U ’Ò∆UÊ∞H 2H ¬L§‚Ÿ ¡’®„U ‹Êª ◊Á„U¬Ê‹Ê– ÷Ò •∑§Ê‚’ÊŸË ÃÁ„U ∑§Ê‹ÊH Á’¬˝’΢Œ ©UÁ∆U ©UÁ∆U ªÎ„U ¡Ê„ÍU– „ÒU ’Á«∏U „UÊÁŸ •ãŸ ¡ÁŸ πÊ„ÍUH 3H ÷ÿ©U ⁄U‚ÙßZ ÷Í‚È⁄U ◊Ê°‚Í– ‚’ Ám¡ ©U∆U ◊ÊÁŸ Á’SflÊ‚ÍH ÷ͬ Á’∑§‹ ◊Áà ◊Ù„°U ÷È‹ÊŸË– ÷ÊflË ’‚ Ÿ •Êfl ◊Èπ ’ÊŸËH 4H Cau.: uparohita jevanåra banå∂, charasa cåri bidhi jasi ‹ruti gå∂. måyåmaya tehiÚ k∂nhi raso∂, bi≈jana bahu gani sakai na ko∂.1. bibidha mæganha kara åmi¶a rå° dhå, tehi mahu° bipra må°su khala så°dhå. bhojana kahu° saba bipra bolåe, pada pakhåri sådara bai¢håe.2. parusana jabahiÚ låga mahipålå, bhai akåsabån∂ tehi kålå. biprabæ≈da u¢hi u¢hi gæha jåhµu, hai baRi håni anna jani khåhµu.3. bhayau raso∂° bhµusura må° sµu, saba dvija u¢he måni bisvåsµu. bhµupa bikala mati moha° bhulån∂, bhåv∂ basa na åva mukha bån∂.4. The priest cooked four kinds of foods with six different tastes as mentioned in the
- 190. 190 * ›R∫RÅMACARITAMÅNASA * Vedas. He prepared an illusory banquet and a variety of seasoned dishes more than one could count. Dressing the flesh of a variety of animals the wretch mixed with it the cooked flesh of Bråhmaƒas. All the invited Bråhmaƒas were then called for the dinner. Their feet were duly washed and they were respectfully shown to their places.The moment the king began to serve the food, a (fictitious) voice from heaven (raised by the demon Kålaketu himself) said, ìUp, up, Bråhmaƒas! and return to your homes. Taste not this food; it is most harmful. The dishes include the flesh of the Bråhmaƒas.îUp rose all the Bråhmaƒas believing the ethereal voice. The king lost his nerve; his mind was bewildered with infatuation. As fate would have it, he could not utter a word. (1ó4) ŒÙ0ó’Ù‹ Á’¬˝ ‚∑§Ù¬ Ã’ Ÿ®„U ∑§¿ÈU ∑§Ëã„U Á’øÊ⁄U– ¡Êß ÁŸ‚Êø⁄U „UÙ„ÈU ŸÎ¬ ◊Í…∏U ‚Á„Uà ¬Á⁄UflÊ⁄UH 173H Do.: bole bipra sakopa taba nahiÚ kachu k∂nha bicåra, jåi nisåcara hohu næpa mµuRha sahita parivåra.173. Then exclaimed the Bråhmaƒas in wrath, without a second thought, ìO foolish king, go and take birth in the demonís form, you and all your family.î (173) øı0ó¿UòÊ’¢œÈ ÃÒ¢ Á’¬˝ ’Ù‹Ê߸– ÉÊÊ‹Ò Á‹∞ ‚Á„Uà ‚◊ÈŒÊ߸H ߸Sfl⁄U ⁄UÊπÊ œ⁄U◊ „U◊Ê⁄UÊ– ¡Ò„UÁ‚ ÃÒ¥ ‚◊à ¬Á⁄UflÊ⁄UÊH 1H ‚¢’à ◊äÿ ŸÊ‚ Ãfl „UÙ™§– ¡‹ŒÊÃÊ Ÿ ⁄UÁ„UÁ„U ∑ȧ‹ ∑§Ù™§H ŸÎ¬ ‚ÈÁŸ üÊʬ Á’∑§‹ •Áà òÊÊ‚Ê– ÷Ò ’„UÙÁ⁄U ’⁄U Áª⁄UÊ •∑§Ê‚ÊH 2H Á’¬˝„ÈU üÊʬ Á’øÊÁ⁄U Ÿ ŒËã„UÊ– Ÿ®„U •¬⁄UÊœ ÷ͬ ∑§¿ÈU ∑§Ëã„UÊH øÁ∑§Ã Á’¬˝ ‚’ ‚ÈÁŸ Ÿ÷’ÊŸË– ÷ͬ ªÿ©U ¡„°U ÷Ù¡Ÿ πÊŸËH 3H Ä°U Ÿ •‚Ÿ Ÿ®„U Á’¬˝ ‚È•Ê⁄UÊ– Á»§⁄U©U ⁄UÊ©U ◊Ÿ ‚Ùø •¬Ê⁄UÊH ‚’ ¬˝‚¢ª ◊Á„U‚È⁄Uã„U ‚ÈŸÊ߸– òÊÁ‚à ¬⁄U©U •flŸË¥ •∑ȧ‹Ê߸H 4H Cau.: chatraba≈dhu taiÚ bipra bolå∂, ghålai lie sahita samudå∂. ∂svara råkhå dharama hamårå, jaihasi taiÚ sameta parivårå.1. sa≈bata madhya nåsa tava hoµu, jaladåtå na rahihi kula koµu. næpa suni ‹råpa bikala ati tråså, bhai bahori bara girå akåså.2. biprahu ‹råpa bicåri na d∂nhå, nahiÚ aparådha bhµupa kachu k∂nhå. cakita bipra saba suni nabhabån∂, bhµupa gayau jaha° bhojana khån∂.3. taha° na asana nahiÚ bipra suårå, phireu råu mana soca apårå. saba prasa≈ga mahisuranha sunå∂, trasita pareu avan∂° akulå∂.4. ìO vile K¶atriya! inviting the Bråhmaƒas you were out to ruin them with their families. But God has preserved our sanctity; it is you and your race that are undone. In the course of a year you shall perish; and not a soul shall be left in your family to offer water to gratify your spirit.î Hearing the curse the king was sore stricken with fear. Again, a voice was heard from heaven, ìO holy Bråhmaƒas you have uttered this curse without careful thought; the king has committed no crime.î The Bråhmaƒas were astounded when they heard the ethereal voice. The king hastened to the kitchen. There was neither any food there nor the Bråhmaƒa cook. The king returned in deep thought. He related the whole story to the Bråhmaƒas and threw himself on the ground frantic with fear. (1ó4)
- 191. * BÅLA-KÅ°NœA *191 ŒÙ0ó÷ͬÁà ÷ÊflË Á◊≈Uß Ÿ®„U ¡ŒÁ¬ Ÿ ŒÍ·UŸ ÃÙ⁄U– Á∑§∞° •ãÿÕÊ „UÙß Ÿ®„U Á’¬˝üÊʬ •Áà ÉÊÙ⁄UH 174H Do.: bhµupati bhåv∂ mi¢ai nahiÚ jadapi na dµu¶ana tora, kie° anyathå hoi nahiÚ bipra‹råpa ati ghora.174. ìEven though you are guiltless, O king, what is inevitable fails not. A Bråhmaƒaís curse is very terrible; no amount of effort can counteract it.î (174) øı0ó•‚ ∑§Á„U ‚’ ◊Á„UŒfl Á‚œÊ∞– ‚◊ÊøÊ⁄U ¬È⁄U‹Ùªã„U ¬Ê∞H ‚Ùø®„U ŒÍ·Ÿ ŒÒflÁ„U Œ„UË¥– Á’⁄Uøà „¢U‚ ∑§Êª Á∑§ÿ ¡„UË¥ÔH 1H ©U¬⁄UÙÁ„UÃÁ„U ÷flŸ ¬„È°UøÊ߸– •‚È⁄U Ãʬ‚Á„U π’Á⁄U ¡ŸÊ߸H î„U π‹ ¡„°U Ä°U ¬òÊ ¬∆UÊ∞– ‚Á¡ ‚Á¡ ‚Ÿ ÷ͬ ‚’ œÊ∞H 2H ÉÊ⁄UÁã„U Ÿª⁄U ÁŸ‚ÊŸ ’¡Ê߸– Á’Á’œ ÷Ê°Áà ÁŸÃ „UÙß ‹⁄UÊ߸H ¡Í¤Ê ‚∑§‹ ‚È÷≈U ∑§Á⁄U ∑§⁄UŸË– ’¢œÈ ‚◊à ¬⁄U©U ŸÎ¬ œ⁄UŸËH 3H ‚àÿ∑§ÃÈ ∑ȧ‹ ∑§Ù©U ŸÁ„¢U ’Ê°øÊ– Á’¬˝üÊʬ Á∑§Á◊ „UÙß •‚Ê°øÊH Á⁄U¬È Á¡Áà ‚’ ŸÎ¬ Ÿª⁄U ’‚Ê߸– ÁŸ¡ ¬È⁄U ªflŸ ¡ÿ ¡‚È ¬Ê߸H 4H Cau.: asa kahi saba mahideva sidhåe, samåcåra puraloganha påe. socahiÚ dµu¶ana daivahi deh∂°, biracata ha≈sa kåga kiya jeh∂°.1. uparohitahi bhavana pahu°cå∂, asura tåpasahi khabari janå∂. tehiÚ khala jaha° taha° patra pa¢håe, saji saji sena bhµupa saba dhåe.2. gherenhi nagara nisåna bajå∂, bibidha bhå°ti nita hoi larå∂. jµujhe sakala subha¢a kari karan∂, ba≈dhu sameta pareu næpa dharan∂.3. satyaketu kula kou nahiÚ bå°cå, bipra‹råpa kimi hoi aså°cå. ripu jiti saba næpa nagara baså∂, nija pura gavane jaya jasu på∂.4. So saying, all the Bråhmaƒas dispersed. When the people of the city received the news, they were much perturbed and began to blame Providence, who had begun upon a swan and produced a crow instead. Conveying the priest to his house, the demon (Kålaketu) communicated the tidings to the hermit. The wretch in his turn despatched letters in all directions and a host of princes hastened with their troops martially arrayed and, beating their kettledrums, beleaguered the city. Everyday battles were fought in diverse forms. All his champions fought valiantly and fell. And the king with his brother bit the dust. Not one of Satyaketuís family survived; a Bråhmaƒaís curse can never fail. Having vanquished the foe and re-inhabiting the city all the chiefs returned to their own capitals enriched with victory and fame. (1ó4) ŒÙ0ó÷⁄UmÊ¡ ‚ÈŸÈ ¡ÊÁ„U ¡’ „UÙß Á’œÊÃÊ ’Ê◊– œÍÁ⁄U ◊L§‚◊ ¡Ÿ∑§ ¡◊ ÃÊÁ„U éÿÊ‹‚◊ ŒÊ◊H 175H Do.: bharadvåja sunu jåhi jaba hoi bidhåtå båma, dhµuri merusama janaka jama tåhi byålasama dåma.175. Listen, O Bharadvåja: whosoever incurs the displeasure of heaven, for him a grain of dust becomes vast as Mount Meru, a father becomes frightful as Yama (the god of death) and rope a snake. (175)
- 192. 192 * ›R∫RÅMACARITAMÅNASA * øı0ó∑§Ê‹ ¬Êß ◊ÈÁŸ ‚ÈŸÈ ‚Ùß ⁄UÊ¡Ê– ÷ÿ©U ÁŸ‚Êø⁄U ‚Á„Uà ‚◊Ê¡ÊH Œ‚ Á‚⁄U ÃÊÁ„ U ’Ë‚ ÷È¡Œ¢«UÊ– ⁄UÊflŸ ŸÊ◊ ’Ë⁄U ’Á⁄U’¢«UÊH 1H ÷ͬ •ŸÈ¡ •Á⁄U◊Œ¸Ÿ ŸÊ◊Ê– ÷ÿ©U ‚Ù ∑È¢§÷∑§⁄UŸ ’‹œÊ◊ÊH ‚Áøfl ¡Ù ⁄U„UÊ œ⁄U◊L§Áø ¡Ê‚Í– ÷ÿ©U Á’◊ÊòÊ ’¢œÈ ‹ÉÊÈ ÃÊ‚ÍH 2H ŸÊ◊ Á’÷Ë·Ÿ ¡Á„U ¡ª ¡ÊŸÊ– Á’cŸÈ÷ªÃ Á’ÇÿÊŸ ÁŸœÊŸÊH ⁄U„U ¡ ‚Èà ‚fl∑§ ŸÎ¬ ∑§⁄U– ÷∞ ÁŸ‚Êø⁄U ÉÊÙ⁄U ÉÊŸ⁄UH 3H ∑§Ê◊M§¬ π‹ Á¡Ÿ‚ •Ÿ∑§Ê– ∑ȧÁ≈U‹ ÷ÿ¢∑§⁄U Á’ªÃ Á’’∑§ÊH ∑Χ¬Ê ⁄UÁ„Uà ®„U‚∑§ ‚’ ¬Ê¬Ë– ’⁄UÁŸ Ÿ ¡Ê®„U Á’Sfl ¬Á⁄UÃʬËH 4H Cau.: kåla påi muni sunu soi råjå, bhayau nisåcara sahita samåjå. dasa sira tåhi b∂sa bhujada≈Œå, råvana nåma b∂ra bariba≈Œå.1. bhµupa anuja arimardana nåmå, bhayau so ku≈bhakarana baladhåmå. saciva jo rahå dharamaruci jåsµu, bhayau bimåtra ba≈dhu laghu tåsµu.2. nåma bibh∂¶ana jehi jaga jånå, bi¶nubhagata bigyåna nidhånå. rahe je suta sevaka næpa kere, bhae nisåcara ghora ghanere.3. kåmarµupa khala jinasa anekå, ku¢ila bhaya≈kara bigata bibekå. kæpå rahita hi≈saka saba påp∂, barani na jåhiÚ bisva paritåp∂.4. O sage, in due time, I tell you, this king, with his family, was born as a demon. He had ten heads and twenty arms. His name was Råvaƒa; he was a formidable hero. The kingís younger brother, Arimardana by name, became the powerful Kumbhakarƒa. His minister, who was known as Dharmaruci, became Råvaƒaís younger half-brother, Vibh∂¶aƒa by name, who is known to the whole world as a devotee of God Vi¶ƒu and a repository of wisdom. And the kingís sons and servants, they were born as fierce demon crew. These wretches could take any shape they liked and belonged to various orders. They were all wicked, monstrous and devoid of sense and were ruthless, bloody and sinful. They were a torment to all creation beyond what words can tell. (1ó4) ŒÙ0ó©U¬¡ ¡ŒÁ¬ ¬È‹Sàÿ∑ȧ‹ ¬ÊflŸ •◊‹ •ŸÍ¬– ÃŒÁ¬ ◊„UË‚È⁄U üÊʬ ’‚ ÷∞ ‚∑§‹ •ÉÊM§¬H 176H Do.: upaje jadapi pulastyakula påvana amala anµupa, tadapi mah∂sura ‹råpa basa bhae sakala agharµupa.176. Even though they were born in the incomparably pure and holy line of the sage Pulastya, yet, on account of the Bråhmaƒaís curse, they were all embodiments of sin. (176) øı0ó∑§Ëã„U Á’Á’œ ì ÃËÁŸ„È°U ÷Ê߸– ¬⁄U◊ ©Uª˝ Ÿ®„U ’⁄UÁŸ ‚Ù ¡Ê߸H ªÿ©U ÁŸ∑§≈U ì ŒÁπ Á’œÊÃÊ– ◊ʪ„ÈU ’⁄U ¬˝‚㟠◊Ò¥ ÃÊÃÊH 1H ∑§Á⁄U Á’ŸÃË ¬Œ ªÁ„U Œ‚‚Ë‚Ê– ’Ù‹©U ’øŸ ‚ÈŸ„ÈU ¡ªŒË‚ÊH „U◊ ∑§Ê„ÍU ∑§ ◊⁄U®„U Ÿ ◊Ê⁄¥U– ’ÊŸ⁄U ◊ŸÈ¡ ¡ÊÁà ŒÈß ’Ê⁄¥UH 2H ∞fl◊SÃÈ ÃÈê„U ’«∏U ì ∑§Ëã„UÊ– ◊Ò¥ ’˝rÊÔÊ° Á◊Á‹ ÃÁ„U ’⁄U ŒËã„UÊH ¬ÈÁŸ ¬˝÷È ∑È¢§÷∑§⁄UŸ ¬®„U ªÿ™§– ÃÁ„U Á’‹ÙÁ∑§ ◊Ÿ Á’‚◊ÿ ÷ÿ™§H 3H
- 193. * BÅLA-KÅ°NœA *193 ¡ı¥ ∞®„U π‹ ÁŸÃ ∑§⁄U’ •„UÊM§– „UÙßÁ„U ‚’ ©U¡ÊÁ⁄U ‚¢‚ÊM§H ‚Ê⁄UŒ ¬˝Á⁄U ÃÊ‚È ◊Áà »§⁄UË– ◊ʪÁ‚ ŸËŒ ◊Ê‚ ·≈U ∑§⁄UËH 4H Cau.: k∂nha bibidha tapa t∂nihu° bhå∂, parama ugra nahiÚ barani so jå∂. gayau nika¢a tapa dekhi bidhåtå, mågahu bara prasanna maiÚ tåtå.1. kari binat∂ pada gahi dasas∂så, boleu bacana sunahu jagad∂så. hama kåhµu ke marahiÚ na måre°, bånara manuja jåti dui båre°.2. evamastu tumha baRa tapa k∂nhå, maiÚ brahmå° mili tehi bara d∂nhå. puni prabhu ku≈bhakarana pahiÚgayaµu, tehi biloki mana bisamaya bhayaµu.3. jau° ehiÚ khala nita karaba ahårµu, hoihi saba ujåri sa≈sårµu. sårada preri tåsu mati pher∂, mågesi n∂da måsa ¶a¢a ker∂.4. All the three brothers practised austerities of various kinds, most severe beyond all description. Seeing their penance the Creator drew nigh and said to the eldest of them, ìAsk a boon, dear son.î The ten-headed Råvaƒa suppliantly clasped his feet and addressed to him the following words. ìListen, O lord of the universe; my prayer is that I should die at the hands of none save monkeys and men.î ìSo be it; you have done great penance.î This was the boon Brahmå and I granted to him (said ›iva). The Creator then approached Kumbhakarƒa and was astonished to see his gigantic form. Brahmå said to himself, ìShould this wretch have his daily repast, the whole world will be no more.î So Brahmå directed ›åradå, who changed his mind. Accordingly the demon asked for continued sleep, extending over six months. (1ó4) ŒÙ0óª∞ Á’÷Ë·Ÿ ¬Ê‚ ¬ÈÁŸ ∑§„U©U ¬ÈòÊ ’⁄U ◊ʪȖ î„U ◊ʪ©U ÷ªfl¢Ã ¬Œ ∑§◊‹ •◊‹ •ŸÈ⁄UʪÈH 177H Do.: gae bibh∂¶ana påsa puni kaheu putra bara mågu, tehiÚ mågeu bhagava≈ta pada kamala amala anurågu.177. Last of all Brahmå went up to Vibh∂¶aƒa and said, ìAsk a boon, my son.î He asked for pure love for the lotus feet of the Lord. (177) øı0óÁÃã„UÁ„U Œß ’⁄U ’˝rÊÔ Á‚œÊ∞– „U⁄UÁ·Ã à •¬Ÿ ªÎ„U •Ê∞H ◊ÿ ÃŸÈ¡Ê ◊¢ŒÙŒÁ⁄U ŸÊ◊Ê– ¬⁄U◊ ‚È¢Œ⁄UË ŸÊÁ⁄U ‹‹Ê◊ÊH 1H ‚Ùß ◊ÿ° ŒËÁã„U ⁄UÊflŸÁ„U •ÊŸË– „UÙßÁ„U ¡ÊÃȜʟ¬Áà ¡ÊŸËH „U⁄UÁ·Ã ÷ÿ©U ŸÊÁ⁄U ÷Á‹ ¬Ê߸– ¬ÈÁŸ ŒÙ©U ’¢œÈ Á’•Ê„UÁ‚ ¡Ê߸H 2H ÁªÁ⁄U ÁòÊ∑ͧ≈U ∞∑§ ®‚œÈ ◊¤ÊÊ⁄UË– Á’Áœ ÁŸÌ◊à ŒÈª¸◊ •Áà ÷Ê⁄UËH ‚Ùß ◊ÿ ŒÊŸfl° ’„ÈUÁ⁄U ‚°flÊ⁄UÊ– ∑§Ÿ∑§ ⁄UÁøà ◊ÁŸ÷flŸ •¬Ê⁄UÊH 3H ÷ÙªÊflÁà ¡Á‚ •Á„U∑ȧ‹ ’Ê‚Ê– •◊⁄UÊflÁà ¡Á‚ ‚∑˝§ÁŸflÊ‚ÊH ÁÃã„ U â •Áœ∑§ ⁄Uêÿ •Áà ’¢∑§Ê– ¡ª Á’ÅÿÊà ŸÊ◊ ÃÁ„U ‹¢∑§ÊH 4H Cau.: tinhahi dei bara brahma sidhåe, hara¶ita te apane gæha åe. maya tanujå ma≈dodari nåmå, parama su≈dar∂ nåri lalåmå.1. soi maya° d∂nhi råvanahi ån∂, hoihi jåtudhånapati jån∂. hara¶ita bhayau nåri bhali på∂, puni dou ba≈dhu biåhesi jå∂.2. giri trikµu¢a eka si≈dhu majhår∂, bidhi nirmita durgama ati bhår∂. soi maya dånava° bahuri sa°vårå, kanaka racita manibhavana apårå.3.
- 194. 194 * ›R∫RÅMACARITAMÅNASA * bhogåvati jasi ahikula båså, amaråvati jasi sakranivåså. tinha te° adhika ramya ati ba≈kå, jaga bikhyåta nåma tehi la≈kå.4. Having granted them boons Brahmå went away, while they returned to their home rejoicing. The demon Maya had a daughter, Mandodar∂ by name, who was exceedingly beautiful, a jewel of womankind. Maya brought and made her over to Råvaƒa, knowing that the latter was going to become the lord of the demons. Delighted at having obtained such a good wife, Råvaƒa next went and married his two brothers. On a three-peaked mountain called Trikµu¢a in the middle of the ocean there stood a very large fortress built by Brahmå himself. The demon Maya (who was a great architect) renovated it. It contained numberless palaces of gold and jewels, and was more beautiful and charming than Bhogåvat∂ (the capital of Påtåla, the nethermost region in the core of the globe), the city of the serpents, and Amaråvat∂, the capital of Indra (the lord of paradise). It was known throughout the world by the name of La∆kå. (1ó4) ŒÙ0óπÊßZ ®‚œÈ ª÷Ë⁄U •Áà øÊÁ⁄U„È°U ÁŒÁ‚ Á»§Á⁄U •Êfl– ∑§Ÿ∑§ ∑§Ù≈U ◊ÁŸπÁøà ŒÎ…∏U ’⁄UÁŸ Ÿ ¡Êß ’ŸÊflH 178 (∑§)H „UÁ⁄U ¬˝Á⁄Uà ¡®„U ∑§‹¬ ¡Ùß ¡ÊÃȜʟ¬Áà „UÙß– ‚Í⁄U ¬˝ÃÊ¬Ë •ÃÈ‹’‹ Œ‹ ‚◊à ’‚ ‚ÙßH 178 (π)H Do.: khå∂° si≈dhu gabh∂ra ati cårihu° disi phiri åva, kanaka ko¢a manikhacita dæRha barani na jåi banåva.178(A). hari prerita jehiÚ kalapa joi jåtudhånapati hoi, sµura pratåp∂ atulabala dala sameta basa soi.178(B). The ocean surrounded it on all sides as a very deep moat. It had a strong fortification wall built of gold and jewels, the architectural beauty of which defied description. Whoever was preordained by ›r∂ Hari to be the chief of the demons in a particular cycle, that illustrious hero of incomparable might live there with his army. (178 A-B) øı0ó⁄U„U ÄUÊ° ÁŸÁ‚ø⁄U ÷≈U ÷Ê⁄U– à ‚’ ‚È⁄Uã„U ‚◊⁄U ‚¢ÉÊÊ⁄UH •’ Ä°U ⁄U„U®„U ‚∑˝§ ∑§ ¬˝⁄U– ⁄Uë¿U∑§ ∑§ÙÁ≈U ¡ë¿U¬Áà ∑§⁄UH 1H Œ‚◊Èπ ∑§Ã„È°U π’Á⁄U •Á‚ ¬Ê߸– ‚Ÿ ‚ÊÁ¡ ª…∏U ÉÊ⁄UÁ‚ ¡Ê߸H ŒÁπ Á’∑§≈U ÷≈U ’Á«∏U ∑§≈U∑§Ê߸– ¡ë¿U ¡Ëfl ‹Ò ª∞ ¬⁄UÊ߸H 2H Á»§Á⁄U ‚’ Ÿª⁄U Œ‚ÊŸŸ ŒπÊ– ªÿ©U ‚Ùø ‚Èπ ÷ÿ©U Á’‚·ÊH ‚È¢Œ⁄U ‚„U¡ •ª◊ •ŸÈ◊ÊŸË– ∑§ËÁã„U ÄUÊ° ⁄UÊflŸ ⁄U¡œÊŸËH 3H ¡Á„ U ¡‚ ¡Ùª ’Ê°Á≈U ªÎ„U ŒËã„U– ‚ÈπË ‚∑§‹ ⁄U¡ŸËø⁄U ∑§Ëã„UH ∞∑§ ’Ê⁄U ∑ȧ’⁄U ¬⁄U œÊflÊ– ¬Èc¬∑§ ¡ÊŸ ¡ËÁà ‹Ò •ÊflÊH 4H Cau.: rahe tahå° nisicara bha¢a bhåre, te saba suranha samara sa≈ghåre. aba taha° rahahiÚ sakra ke prere, racchaka ko¢i jacchapati kere.1. dasamukha katahu° khabari asi på∂, sena såji gaRha gheresi jå∂. dekhi bika¢a bha¢a baRi ka¢akå∂, jaccha j∂va lai gae parå∂.2. phiri saba nagara dasånana dekhå, gayau soca sukha bhayau bise¶å. su≈dara sahaja agama anumån∂, k∂nhi tahå° råvana rajadhån∂.3.
- 195. * BÅLA-KÅ°NœA *195 jehi jasa joga bå° ¢i gæha d∂nhe, sukh∂ sakala rajan∂cara k∂nhe. eka båra kubera para dhåvå, pu¶paka jåna j∂ti lai åvå.4. Great demon warriors had been living there. They were all exterminated in battle by the gods. Now under Indraís commission it was occupied by a garrison consisting of ten million guards of Kubera (the chief of the Yak¶as). Having obtained this news from some quarter Råvaƒa marshalled his army and besieged the fortress. Seeing his vast force of fierce warriors, the Yak¶as fled for their lives. Thereupon Råvaƒa surveyed the whole city; he was much pleased with what he saw and all his anxiety (about a suitable capital) was gone. Perceiving that the city was naturally beautiful and inaccessible for others, Råvaƒa fixed his capital there. By assigning quarters to his followers according to their several deserts he made them all happy. On one occasion he led an expedition against Kubera and carried away his aerial car known by the name of Pu¶paka as a trophy. (1ó4) ŒÙ0ó∑§ıÃÈ∑§„UË¥ ∑Ò§‹Ê‚ ¬ÈÁŸ ‹Ëã„UÁ‚ ¡Êß ©U∆UÊß– ◊Ÿ„È°U ÃıÁ‹ ÁŸ¡ ’Ê„ÈU’‹ ø‹Ê ’„ÈUà ‚Èπ ¬ÊßH 179H Do.: kautukah∂° kailåsa puni l∂nhesi jåi u¢håi, manahu° tauli nija båhubala calå bahuta sukha påi.179. Again, in a sportive mood he went and lifted Mount Kailåsa and, thereby testing as it were, the might of his arms, returned most jubilant. (179) øı0ó‚Èπ ‚¢¬Áà ‚Èà ‚Ÿ ‚„UÊ߸– ¡ÿ ¬˝Ãʬ ’‹ ’ÈÁh ’«∏UÊ߸H ÁŸÃ ŸÍß ‚’ ’Ê…∏Uà ¡Ê߸– Á¡Á◊ ¬˝ÁËÊ÷ ‹Ù÷ •Áœ∑§Ê߸H 1H •ÁÃ’‹ ∑È¢§÷∑§⁄UŸ •‚ ÷˝ÊÃÊ– ¡Á„U ∑§„È°U Ÿ®„U ¬˝ÁÃ÷≈U ¡ª ¡ÊÃÊH ∑§⁄Uß ¬ÊŸ ‚Ùflß ·≈U ◊Ê‚Ê– ¡ÊªÃ „UÙß ÁÄͰU ¬È⁄U òÊÊ‚ÊH 2H ¡ı¥ ÁŒŸ ¬˝Áà •„UÊ⁄U ∑§⁄U ‚Ù߸– Á’Sfl ’Áª ‚’ øı¬≈U „UÙ߸H ‚◊⁄U œË⁄U Ÿ®„U ¡Êß ’πÊŸÊ– ÃÁ„U ‚◊ •Á◊à ’Ë⁄U ’‹flÊŸÊH 3H ’ÊÁ⁄UŒŸÊŒ ¡∆U ‚Èà ÃÊ‚Í– ÷≈U ◊„È°U ¬˝Õ◊ ‹Ë∑§ ¡ª ¡Ê‚ÍH ¡Á„U Ÿ „UÙß ⁄UŸ ‚Ÿ◊Èπ ∑§Ù߸– ‚È⁄U¬È⁄U ÁŸÃ®„U ¬⁄UÊflŸ „UÙ߸H 4H Cau.: sukha sa≈pati suta sena sahå∂, jaya pratåpa bala buddhi baRå∂. nita nµutana saba båRhata jå∂, jimi pratilåbha lobha adhikå∂.1. atibala ku≈bhakarana asa bhråtå, jehi kahu° nahiÚ pratibha¢a jaga jåtå. karai påna sovai ¶a¢a måså, jågata hoi tihµu° pura tråså.2. jau° dina prati ahåra kara so∂, bisva begi saba caupa¢a ho∂. samara dh∂ra nahiÚ jåi bakhånå, tehi sama amita b∂ra balavånå.3. båridanåda je¢ha suta tåsµu, bha¢a mahu° prathama l∂ka jaga jåsµu. jehi na hoi rana sanamukha ko∂, surapura nitahiÚ paråvana ho∂.4. His happiness and prosperity, the number of his sons, his army and his allies, his victories and glory, his might, wisdom and fame grew from more to more everyday even as avarice grows with each new gain. He had a stalwart brother like Kumbhakarƒa, a rival to whom was never born in this world. Drinking his fill he remained buried in sleep for six months; and at his waking the three worlds trembled. Were he to take his meals everyday, the whole universe would soon have been ruined. He was unspeakably
- 196. 196 * ›R∫RÅMACARITAMÅNASA * staunch in fight and there were numberless brave warriors who could be compared with him. Råvaƒaís eldest son was Meghanåda, who ranked foremost among the champions of the world. Before him none could stand in battle. Due to him there was a stampede in the city of the immortals everyday. (1ó4) ŒÙ0ó∑ȧ◊Èπ •∑¢§¬Ÿ ∑ȧÁ‹‚⁄UŒ œÍ◊∑§ÃÈ •ÁÃ∑§Êÿ– ∞∑§ ∞∑§ ¡ª ¡ËÁà ‚∑§ ∞‚ ‚È÷≈U ÁŸ∑§ÊÿH 180H Do.: kumukha aka≈pana kulisarada dhµumaketu atikåya, eka eka jaga j∂ti saka aise subha¢a nikåya.180. There were many more champions such as the hideous Kumukha, the intrepid Akampana, Kuli‹arada with teeth like thunderbolts, the fiery Dhµumaketu and the gigantic Atikåya, each one of whom was able to subdue the whole world. (180) øı0ó∑§Ê◊M§¬ ¡ÊŸ®„U ‚’ ◊ÊÿÊ– ‚¬Ÿ„È°U Á¡ã„U ∑¥§ œ⁄U◊ Ÿ ŒÊÿÊH Œ‚◊Èπ ’Ò∆U ‚÷Ê° ∞∑§ ’Ê⁄UÊ– ŒÁπ •Á◊à •Ê¬Ÿ ¬Á⁄UflÊ⁄UÊH 1H ‚Èà ‚◊Í„U ¡Ÿ ¬Á⁄U¡Ÿ ŸÊÃË– ªŸÒ ∑§Ù ¬Ê⁄U ÁŸ‚Êø⁄U ¡ÊÃËH ‚Ÿ Á’‹ÙÁ∑§ ‚„U¡ •Á÷◊ÊŸË– ’Ù‹Ê ’øŸ ∑˝§Ùœ ◊Œ ‚ÊŸËH 2H ‚ÈŸ„ÈU ‚∑§‹ ⁄U¡ŸËø⁄U ¡ÍÕÊ– „U◊⁄U ’Ò⁄UË Á’’Èœ ’M§ÕÊH à ‚Ÿ◊Èπ Ÿ®„U ∑§⁄U®„U ‹⁄UÊ߸– ŒÁπ ‚’‹ Á⁄U¬È ¡Ê®„U ¬⁄UÊ߸H 3H Ãã„U ∑§⁄U ◊⁄UŸ ∞∑§ Á’Áœ „UÙ߸– ∑§„U©°U ’ȤÊÊß ‚ÈŸ„ÈU •’ ‚Ù߸H Ám¡÷Ù¡Ÿ ◊π „UÙ◊ ‚⁄Uʜʖ ‚’ ∑Ò§ ¡Êß ∑§⁄U„ÈU ÃÈê„U ’ÊœÊH 4H Cau.: kåmarµupa jånahiÚ saba måyå, sapanehu° jinha ke° dharama na dåyå. dasamukha bai¢ha sabhå° eka bårå, dekhi amita åpana parivårå.1. suta samµuha jana parijana nåt∂, ganai ko påra nisåcara jåt∂. sena biloki sahaja abhimån∂, bolå bacana krodha mada sån∂.2. sunahu sakala rajan∂cara jµuthå, hamare bair∂ bibudha barµuthå. te sanamukha nahiÚ karahiÚ larå∂, dekhi sabala ripu jåhiÚ parå∂.3. tenha kara marana eka bidhi ho∂, kahau° bujhåi sunahu aba so∂. dvijabhojana makha homa sarådhå, saba kai jåi karahu tumha bådhå.4. Taking form at will, they were skilled in all forms of demoniac Måyå (deceit); they never thought of piety or compassion even in dream. One day the ten-headed Råvaƒa was seated in court and reviewed his innumerable retainers, hosts of sons and grandsons, relatives and servants, troops of demons, more than anyone could count. On seeing the host the naturally proud Råvaƒa spoke words full of wrath and arrogance:ìListen, all demon troops: the host of heaven are my enemies. They never dare to stand up in open fight, but flee away at the sight of a powerful adversary. There is only one way of causing their death, which I tell you in detail; now listen to it. Go and prevent the feasting of Bråhmaƒas, the performance of sacrifices, the pouring of oblations into the sacred fire, the ceremony of ›råddha (offering food etc., to a departed soul) and all other religious functions. (1ó4) ŒÙ0ó¿ÈUœÊ ¿UËŸ ’‹„UËŸ ‚È⁄U ‚„U¡®„U Á◊Á‹„U®„U •Êß– Ã’ ◊ÊÁ⁄U„U©°U Á∑§ ¿UÊÁ«∏U„U©°U ÷‹Ë ÷Ê°Áà •¬ŸÊßH 181H
- 197. * BÅLA-KÅ°NœA *197 Do.: chudhå ch∂na balah∂na sura sahajehiÚ milihahiÚ åi, taba mårihau° ki chåRihau° bhal∂ bhå°ti apanåi.181. ìEmaciated with starvation and rendered weak, the gods will automatically surrender to me. Then I will see whether I should kill them or let them go after subjecting them perfectly to my will.î (181) øı0ó◊ÉÊŸÊŒ ∑§„È°U ¬ÈÁŸ „°U∑§⁄UÊflÊ– ŒËã„UË Á‚π ’‹È ’ÿL§ ’…∏UÊflÊHÔ ¡ ‚È⁄U ‚◊⁄U œË⁄U ’‹flÊŸÊ– Á¡ã„U ∑¥§ ‹Á⁄U’ ∑§⁄U •Á÷◊ÊŸÊH 1H ÁÃã„UÁ„U ¡ËÁà ⁄UŸ •ÊŸ‚È ’Ê°œË– ©UÁ∆U ‚Èà Á¬ÃÈ •ŸÈ‚Ê‚Ÿ ∑§Ê°œËH ∞Á„U Á’Áœ ‚’„UË •ÇÿÊ ŒËã„UË– •Ê¬ÈŸÈ ø‹©U ªŒÊ ∑§⁄U ‹Ëã„UËH 2H ø‹Ã Œ‚ÊŸŸ «UÙ‹Áà •flŸË– ª¡¸Ã ª÷¸ dfl®„U ‚È⁄U ⁄UflŸËH ⁄UÊflŸ •Êflà ‚ÈŸ©U ‚∑§Ù„UÊ– Œflã„U Ã∑§ ◊L§ ÁªÁ⁄U πÙ„UÊH 3H ÁŒª¬Ê‹ã„U ∑§ ‹Ù∑ § ‚È„UÊ∞– ‚ÍŸ ‚∑§‹ Œ‚ÊŸŸ ¬Ê∞H ¬ÈÁŸ ¬ÈÁŸ ®‚ÉÊŸÊŒ ∑§Á⁄U ÷Ê⁄UË– Œß ŒflÃã„U ªÊÁ⁄U ¬øÊ⁄UËH 4H ⁄UŸ ◊Œ ◊ûÊ Á»§⁄Uß ¡ª œÊflÊ– ¬˝ÁÃ÷≈U πÙ¡Ã ∑§Ã„È°U Ÿ ¬ÊflÊH ⁄UÁ’ ‚Á‚ ¬flŸ ’L§Ÿ œŸœÊ⁄UË– •ÁªÁŸ ∑§Ê‹ ¡◊ ‚’ •Áœ∑§Ê⁄UËH 5H ®∑§Ÿ⁄U Á‚h ◊ŸÈ¡ ‚È⁄U ŸÊªÊ– „UÁ∆U ‚’„UË ∑§ ¬¢Õ®„U ‹ÊªÊH ’˝rÊÔ‚ÎÁCÔU ¡„°U ‹Áª ßȜÊ⁄UË– Œ‚◊Èπ ’‚’Ã˸ Ÿ⁄U ŸÊ⁄UËH 6H •Êÿ‚È ∑§⁄UÁ„¢U ‚∑§‹ ÷ÿ÷ËÃÊ– Ÿfl®„U •Êß ÁŸÃ ø⁄UŸ Á’ŸËÃÊH 7H Cau.: meghanåda kahu° puni ha°karåvå, d∂nh∂ sikha balu bayaru baRhåvå. je sura samara dh∂ra balavånå, jinha ke° laribe kara abhimånå.1. tinhahi j∂ti rana ånesu bå°dh∂, u¢hi suta pitu anusåsana kå°dh∂. ehi bidhi sabah∂ agyå d∂nh∂, åpunu caleu gadå kara l∂nh∂.2. calata dasånana Œolati avan∂, garjata garbha sravahiÚ sura ravan∂. råvana åvata suneu sakohå, devanha take meru giri khohå.3. digapålanha ke loka suhåe, sµune sakala dasånana påe. puni puni si≈ghanåda kari bhår∂, dei devatanha gåri pacår∂.4. rana mada matta phirai jaga dhåvå, pratibha¢a khojata katahu° na påvå. rabi sasi pavana baruna dhanadhår∂, agini kåla jama saba adhikår∂.5. ki≈nara siddha manuja sura någå, ha¢hi sabah∂ ke pa≈thahiÚ lågå. brahmas涢i jaha° lagi tanudhår∂, dasamukha basabart∂ nara når∂.6. åyasu karahiÚ sakala bhayabh∂tå, navahiÚ åi nita carana bin∂tå.7. Then Råvaƒa sent for Meghanåda and admonished him, inciting him to greater strength and hostility.ìThe gods who are staunch in battle, powerful and proud of their fighting skill, you should conquer in battle and bring them in chains.î The son got up and bowed to the commands of his father. In this way Råvaƒa ordered all and himself sallied forth, club in hand. Even as the ten-headed Råvaƒa marched, the earth shook and at his thundering call the spouses of gods miscarried. Hearing of Råvaƒaís angry approach the gods themselves sought the caves of Mount Sumeru. When the ten-faced Råvaƒa invaded the beautiful realms of the guardians of the ten quarters, he found them all desolate. Again and again he roared loudly like a lion and, challenging the gods to battle, scoffed at them. Mad after war he traversed the whole world in search of a
- 198. 198 * ›R∫RÅMACARITAMÅNASA * combatant; but nowhere could he find anyone.The sun-god, the moon-god, the wind-god, the god of water, the gods of wealth and fire, the gods of time and death and all other gods entrusted with the governance of the world. Kinnaras, Siddhas, men, gods and Någas, all were wilfully harassed by him. All embodied beings in the creation of Brahmå, whether men or women, submitted to Råvaƒaís will. All did his bidding out of fear and always bowed suppliantly at his feet. (1ó7) ŒÙ0ó÷È¡’‹ Á’Sfl ’Sÿ ∑§Á⁄U ⁄UÊπÁ‚ ∑§Ù©U Ÿ ‚ÈâòÊ– ◊¢«U‹Ë∑§ ◊ÁŸ ⁄UÊflŸ ⁄UÊ¡ ∑§⁄Uß ÁŸ¡ ◊¢òÊH 182 (∑§)H Œfl ¡ë¿U ª¢œ’¸ Ÿ⁄U ®∑§Ÿ⁄U ŸÊª ∑ȧ◊ÊÁ⁄U– ¡ËÁà ’⁄UË¥ ÁŸ¡ ’Ê„ÈU’‹ ’„ÈU ‚¢ÈŒ⁄U ’⁄U ŸÊÁ⁄UH 182 (π)H Do.: bhujabala bisva basya kari råkhesi kou na suta≈tra, ma≈Œal∂ka mani råvana råja karai nija ma≈tra.182(A). deva jaccha ga≈dharba nara ki≈nara någa kumåri, j∂ti bar∂° nija båhubala bahu su≈dara bara nåri.182(B). By his mighty arm he subdued the whole universe and left no one independent. The king of kings, Råvaƒa, ruled according to his own will. He won by the might of his arms and wedded daughters of gods, Yak¶as, Gandharvas, human beings, Kinnaras and Någas and many other beautiful and excellent dames. (182 A-B) øı0óߢº˝¡Ëà ‚Ÿ ¡Ù ∑§¿ÈU ∑§„U™§– ‚Ù ‚’ ¡ŸÈ ¬Á„U‹®„U ∑§Á⁄ ⁄U„U™§H ¬˝Õ◊®„U Á¡ã„U ∑§„È°U •Êÿ‚È ŒËã„UÊ– ÁÃã„U ∑§⁄U øÁ⁄Uà ‚ÈŸ„ÈU ¡Ù ∑§Ëã„UÊH 1H Œπà ÷Ë◊M§¬ ‚’ ¬Ê¬Ë– ÁŸÁ‚ø⁄U ÁŸ∑§⁄U Œfl ¬Á⁄UÃʬËH ∑§⁄U®„U ©U¬º˝fl •‚È⁄U ÁŸ∑§ÊÿÊ– ŸÊŸÊ M§¬ œ⁄U®„U ∑§Á⁄U ◊ÊÿÊH 2H ¡Á„U Á’Áœ „UÙß œ◊¸ ÁŸ◊͸‹Ê– ‚Ù ‚’ ∑§⁄U®„U ’Œ ¬˝ÁÃ∑ͧ‹ÊH ¡®„U ¡®„U Œ‚ œŸÈ Ám¡ ¬Êfl®„U– Ÿª⁄U ªÊ©°U ¬È⁄U •ÊÁª ‹ªÊfl®„UH 3H ‚È÷ •Êø⁄UŸ ∑§Ã„È°U Ÿ®„U „UÙ߸– Œfl Á’¬˝ ªÈL§ ◊ÊŸ Ÿ ∑§Ù߸H Ÿ®„U „UÁ⁄U÷ªÁà ¡Çÿ ì ÇÿÊŸÊ– ‚¬Ÿ„È°U ‚ÈÁŸ• Ÿ ’Œ ¬È⁄UÊŸÊH 4H Cau.: i≈draj∂ta sana jo kachu kaheµu, so saba janu pahilehiÚ kari raheµu. prathamahiÚ jinha kahu° åyasu d∂nhå, tinha kara carita sunahu jo k∂nhå.1. dekhata bh∂marµupa saba påp∂, nisicara nikara deva paritåp∂. karahiÚ upadrava asura nikåyå, nånå rµupa dharahiÚ kari måyå.2. jehi bidhi hoi dharma nirmµulå, so saba karahiÚ beda pratikµulå. jehiÚ jehiÚ desa dhenu dvija påvahiÚ, nagara gåu° pura ågi lagåvahiÚ.3. subha åcarana katahu° nahiÚ ho∂, deva bipra guru måna na ko∂. nahiÚ haribhagati jagya tapa gyånå, sapanehu° sunia na beda purånå.4. Whatever Råvaƒa told Indrajit to do was done by him sooner as it were than the former uttered the command. Now hear what they did who had been ordered by him even earlier. The whole demon crew, sinful at heart and of terrible aspect, were the torment of heaven. Roaming at night, they did outrages of various kinds and assumed diverse forms through their delusive power. They acted in everyway contrary to Veda and did
- 199. * BÅLA-KÅ°NœA *199 everything in their power to eradicate religion. Wherever they found a cow or a Bråhmaƒa they set fire to that city, town or village. Virtuous acts were nowhere to be seen. No one paid any respect to the gods, the Bråhmaƒas and the spiritual preceptor. There was no devotion to ›r∂ Hari, no sacrificial performances, no austerities and no spiritual wisdom. No one would ever dream of listening to the Vedas or the Puråƒas. (1ó4) ¿¢U0ó ¡¬ ¡Ùª Á’⁄UÊªÊ Ã¬ ◊π ÷ÊªÊ üÊflŸ ‚ÈŸß Œ‚‚Ë‚Ê– •Ê¬ÈŸÈ ©UÁ∆U œÊflß ⁄U„ÒU Ÿ ¬Êflß œÁ⁄U ‚’ ÉÊÊ‹ß πË‚ÊH •‚ ÷˝CÔU •øÊ⁄UÊ ÷Ê ‚¢‚Ê⁄UÊ œ◊¸ ‚ÈÁŸ• Ÿ®„U ∑§ÊŸÊ– ÃÁ„U ’„ÈUÁ’Áœ òÊÊ‚ß Œ‚ ÁŸ∑§Ê‚ß ¡Ù ∑§„U ’Œ ¬È⁄UÊŸÊH Cha≈.: japa joga birågå tapa makha bhågå ‹ravana sunai dasas∂så, åpunu u¢hi dhåvai rahai na påvai dhari saba ghålai kh∂så. asa bhra¶¢a acårå bhå sa≈sårå dharma sunia nahiÚ kånå, tehi bahubidhi tråsai desa nikåsai jo kaha beda purånå. If ever any talk of Japa (muttering of sacred formulas), Yoga (subjugation of mind), dispassion, penance or of oblations to gods in a sacrifice entered Råvaƒaís ears he would at once be on his feet and run to stop them. He would allow nothing of these and would destroy everything he laid his hands upon. There was such corruption in the world that no talk of piety could be heard anywhere. Whoever recited the Vedas or the Puråƒas was intimidated in manifold ways and sent into exile. ‚Ê0ó’⁄UÁŸ Ÿ ¡Êß •ŸËÁà ÉÊÙ⁄U ÁŸ‚Êø⁄U ¡Ù ∑§⁄U®„U– ®„U‚Ê ¬⁄U •Áà ¬˝ËÁà ÁÃã„U ∑§ ¬Ê¬Á„U ∑§flÁŸ Á◊ÁÃH 183H So.: barani na jåi an∂ti ghora nisåcara jo karahiÚ, hi≈så para ati pr∂ti tinha ke påpahi kavani miti.183. The terrible outrages the demons did beggar description. There is no limit to the evil-doings of those who hold violence most dear to their heart. (183) [PAUSE 6 FOR A THIRTY-DAY RECITATION] øı0ó’Ê…∏U π‹ ’„ÈU øÙ⁄U ¡È•Ê⁄UÊ– ¡ ‹¢¬≈U ¬⁄UœŸ ¬⁄UŒÊ⁄UÊH ◊ÊŸ®„U ◊ÊÃÈ Á¬ÃÊ Ÿ®„U ŒflÊ– ‚ÊœÈã„U ‚Ÿ ∑§⁄UflÊfl®„U ‚flÊH 1H Á¡ã„U ∑§ ÿ„U •Êø⁄UŸ ÷flÊŸË– à ¡ÊŸ„ÈU ÁŸÁ‚ø⁄U ‚’ ¬˝ÊŸËH •ÁÂÿ ŒÁπ œ◊¸ ∑Ò§ Ç‹ÊŸË– ¬⁄U◊ ‚÷Ëà œ⁄UÊ •∑ȧ‹ÊŸËH 2H ÁªÁ⁄U ‚Á⁄U ®‚œÈ ÷Ê⁄U Ÿ®„U ◊Ù„UË– ¡‚ ◊ÙÁ„U ªL§• ∞∑§ ¬⁄Uº˝Ù„UËH ‚∑§‹ œ◊¸ Œπß Á’¬⁄UËÃÊ– ∑§Á„U Ÿ ‚∑§ß ⁄UÊflŸ ÷ÿ ÷ËÃÊH 3H œŸÈ M§¬ œÁ⁄U NUŒÿ° Á’øÊ⁄UË– ªß¸ ÄUÊ° ¡„U° ‚È⁄U ◊ÈÁŸ ¤ÊÊ⁄UËH ÁŸ¡ ‚¢Ãʬ ‚ÈŸÊ∞Á‚ ⁄UÙ߸– ∑§Ê„ÍU Ã¥ ∑§¿ÈU ∑§Ê¡ Ÿ „UÙ߸H 4H Cau.: båRhe khala bahu cora juårå, je la≈pa¢a paradhana paradårå. månahiÚ måtu pitå nahiÚ devå, sådhunha sana karavåvahiÚ sevå.1.
- 200. 200 * ›R∫RÅMACARITAMÅNASA * jinha ke yaha åcarana bhavån∂, te jånehu nisicara saba prån∂. atisaya dekhi dharma kai glån∂, parama sabh∂ta dharå akulån∂.2. giri sari si≈dhu bhåra nahiÚmoh∂, jasa mohi garua eka paradroh∂. sakala dharma dekhai bipar∂tå, kahi na sakai råvana bhaya bh∂tå.3. dhenu rµupa dhari hædaya° bicår∂, ga∂ tahå° jaha° sura muni jhår∂. nija sa≈tåpa sunåesi ro∂, kåhµu te° kachu kåja na ho∂.4. The number of villains, thieves and gamblers and of those who coveted othersí wealth and wives swelled to a great extent. People honoured not their parents and gods and exacted service from pious souls. Those who act in this way, Bhavån∂, know all such creatures as demons. Perceiving the supreme disrespect for religion Earth was extremely distressed and perturbed. ìThe weight of mountains, rivers and oceans,î she said to herself, ìis not so oppressive to me as of him who is malevolent to others.î She saw all goodness perverted; yet for fear of Råvaƒa she could not utter a word. After great deliberation she took the form of a cow and went to the spot where all gods and sages were in hiding. With tears in her eyes she told them her sufferings; but none of them could be of any help to her. (1ó4) ¿¢U0ó ‚È⁄U ◊ÈÁŸ ª¢œ’ʸ Á◊Á‹ ∑§Á⁄U ‚’ʸ ª Á’⁄¢UÁø ∑§ ‹Ù∑§Ê– ‚°ª ªÙßȜÊ⁄UË ÷ÍÁ◊ Á’øÊ⁄UË ¬⁄U◊ Á’∑§‹ ÷ÿ ‚Ù∑§ÊH ’˝rÊÔÊ° ‚’ ¡ÊŸÊ ◊Ÿ •ŸÈ◊ÊŸÊ ◊Ù⁄U ∑§¿Í Ÿ ’‚Ê߸– ¡Ê ∑§Á⁄U ÃÒ¥ ŒÊ‚Ë ‚Ù •Á’ŸÊ‚Ë „U◊⁄U©U ÃÙ⁄U ‚„UÊ߸H Cha≈: sura muni ga≈dharbå mili kari sarbå ge bira≈ci ke lokå, sa°ga gotanudhår∂ bhµumi bicår∂ parama bikala bhaya sokå. brahmå° saba jånå mana anumånå mora kachµu na baså∂, jå kari taiÚ dås∂ so abinås∂ hamareu tora sahå∂. The gods, sages and Gandharvas (celestial songsters), all repaired to Brahmåís abode; with them was poor Earth in the form of a cow grievously stricken with fear and grief. Brahmå came to know everything; and realizing in his heart of heart his inability to help her, he said, ìThe immortal Lord whose servant you are will be my help as well as yours.î ‚Ê0óœ⁄UÁŸ œ⁄UÁ„U ◊Ÿ œË⁄U ∑§„U Á’⁄¢UÁø „UÁ⁄U¬Œ ‚ÈÁ◊L§– ¡ÊŸÃ ¡Ÿ ∑§Ë ¬Ë⁄U ¬˝÷È ÷¢Á¡Á„U ŒÊL§Ÿ Á’¬ÁÃH 184H So.: dharani dharahi mana dh∂ra kaha bira≈ci haripada sumiru, jånata jana k∂ p∂ra prabhu bha≈jihi dåruna bipati.184. ìHave patience, Earth,î said Brahmå, ìand fix your mind on the feet of ›r∂ Hari. The Lord knows the distress of His servants and will put an end to your terrible suffering.î (184) øı0ó’Ò∆U ‚È⁄U ‚’ ∑§⁄U®„U Á’øÊ⁄UÊ– ∑§„°U ¬Êß• ¬˝÷È ∑§Á⁄U• ¬È∑§Ê⁄UÊH ¬È⁄U ’Ò∑È¢§∆U ¡ÊŸ ∑§„ U ∑§Ù߸– ∑§Ù©U ∑§„U ¬ÿÁŸÁœ ’‚ ¬˝÷È ‚Ù߸H 1H
- 201. * BÅLA-KÅ°NœA *201 ¡Ê∑§ NUŒÿ° ÷ªÁà ¡Á‚ ¬˝ËÃË– ¬˝÷È Ã„°U ¬˝ª≈U ‚ŒÊ î„U ⁄UËÃËH î„U ‚◊Ê¡ ÁªÁ⁄U¡Ê ◊Ò¥ ⁄U„U™°§– •fl‚⁄U ¬Êß ’øŸ ∞∑§ ∑§„U™°§H 2H „UÁ⁄U éÿʬ∑§ ‚’¸òÊ ‚◊ÊŸÊ– ¬˝◊ Ã¥ ¬˝ª≈U „Ù®„U ◊Ò¥ ¡ÊŸÊH Œ‚ ∑§Ê‹ ÁŒÁ‚ Á’ÁŒÁ‚„ÈU ◊Ê„UË¥– ∑§„U„ÈU ‚Ù ∑§„UÊ° ¡„UÊ° ¬˝÷È ŸÊ„UË¥H 3H •ª ¡ª◊ÿ ‚’ ⁄UÁ„Uà Á’⁄Uʪ˖ ¬˝◊ â ¬˝÷È ¬˝ª≈Uß Á¡Á◊ •ÊªËH ◊Ù⁄U ’øŸ ‚’ ∑§ ◊Ÿ ◊ÊŸÊ– ‚ÊœÈ ‚ÊœÈ ∑§Á⁄U ’˝rÊÔ ’πÊŸÊH 4H Cau.: bai¢he sura saba karahiÚ bicårå, kaha° påia prabhu karia pukårå. pura baiku≈¢ha jåna kaha ko∂, kou kaha payanidhi basa prabhu so∂.1. jåke hædaya° bhagati jasi pr∂t∂, prabhu taha° praga¢a sadå tehiÚ r∂t∂. tehiÚ samåja girijå maiÚ raheµu°, avasara påi bacana eka kaheµu° .2. hari byåpaka sarbatra samånå, prema te° praga¢a hohiÚ maiÚ jånå. desa kåla disi bidisihu måh∂°, kahahu so kahå° jahå° prabhu nåh∂°.3. aga jagamaya saba rahita biråg∂, prema te° prabhu praga¢ai jimi åg∂. mora bacana saba ke mana månå, sådhu sådhu kari brahma bakhånå.4. All the gods sat in counsel: ìWhere can we find the Lord, so that we may appeal to Him?î Someone suggested that they should go to Vaikuƒ¢ha. Another said, ìThe Lord has His abode in the ocean of milk.î The Lord always manifests Himself in response to the devotion and love one cherishes in oneís heart. Girijå, I too happened to be in that assembly and took occasion to put in a word: ìFor aught I know ›r∂ Hari is present everywhere alike and is revealed only by love. Tell Me any place, time or quarter of the heaven where the Lord is not. Having taken the form of all creation, both animate and inanimate, He is yet destitute of everything and passionless; He is revealed by love even as fire is manifested by friction.î ìMy words found favour with all and Brahmå applauded me saying, ìWell said, well said!î (1ó4) ŒÙ0ó‚ÈÁŸ Á’⁄¢UÁø ◊Ÿ „U⁄U· ß ¬È‹Á∑§ ŸÿŸ ’„U ŸË⁄U– •SÃÈÁà ∑§⁄Uà ¡ÙÁ⁄U ∑§⁄U ‚ÊflœÊŸ ◊ÁÃœË⁄UH 185H Do.: suni bira≈ci mana hara¶a tana pulaki nayana baha n∂ra, astuti karata jori kara såvadhåna matidh∂ra.185. Brahmå was glad at heart to hear My words the hair on his body bristled and tears flowed from his eyes. Recovering himself, the stable-minded Brahmå joined his palms and prayed:ó (185) ¿¢U0ó¡ÿ ¡ÿ ‚È⁄UŸÊÿ∑§ ¡Ÿ ‚ÈπŒÊÿ∑§ ¬˝ŸÃ¬Ê‹ ÷ªfl¢ÃÊ– ªÙ Ám¡ Á„UÃ∑§Ê⁄UË ¡ÿ •‚È⁄UÊ⁄UË ®‚œÈ‚ÈÃÊ Á¬˝ÿ ∑¢§ÃÊH ¬Ê‹Ÿ ‚È⁄U œ⁄UŸË •jÈà ∑§⁄UŸË ◊⁄U◊ Ÿ ¡ÊŸß ∑§Ù߸– ¡Ù ‚„U¡ ∑Χ¬Ê‹Ê ŒËŸŒÿÊ‹Ê ∑§⁄U©U •ŸÈª˝„U ‚Ù߸H 1H ¡ÿ ¡ÿ •Á’ŸÊ‚Ë ‚’ ÉÊ≈U ’Ê‚Ë éÿʬ∑§ ¬⁄U◊ÊŸ¢ŒÊ– •Á’ªÃ ªÙÃËâ øÁ⁄Uà ¬ÈŸËâ ◊ÊÿÊ⁄UÁ„Uà ◊È∑È¢§ŒÊH
- 202. 202 * ›R∫RÅMACARITAMÅNASA * ¡Á„U ‹ÊÁª Á’⁄UÊªË •Áà •ŸÈ⁄UÊªË Á’ªÃ◊Ù„U ◊ÈÁŸ’΢ŒÊ– ÁŸÁ‚ ’Ê‚⁄U äÿÊfl®„U ªÈŸªŸ ªÊfl®„U ¡ÿÁà ‚Áìʌʟ¢ŒÊH 2H ¡®„U ‚ÎÁCÔU ©U¬Ê߸ ÁòÊÁ’œ ’ŸÊ߸ ‚¢ª ‚„UÊÿ Ÿ ŒÍ¡Ê– ‚Ù ∑§⁄U©U •ÉÊÊ⁄UË ®øà „U◊Ê⁄UË ¡ÊÁŸ• ÷ªÁà Ÿ ¬Í¡ÊH ¡Ù ÷fl ÷ÿ ÷¢¡Ÿ ◊ÈÁŸ ◊Ÿ ⁄¢U¡Ÿ ª¢¡Ÿ Á’¬Áà ’M§ÕÊ– ◊Ÿ ’ø ∑˝§◊ ’ÊŸË ¿UÊÁ«∏U ‚ÿÊŸË ‚⁄UŸ ‚∑§‹ ‚È⁄U ¡ÍÕÊH 3H ‚Ê⁄UŒ üÊÈÁà ‚·Ê Á⁄U·ÿ •‚·Ê ¡Ê ∑§„È°U ∑§Ù©U Ÿ®„U ¡ÊŸÊ– ¡Á„U ŒËŸ Á¬•Ê⁄U ’Œ ¬È∑§Ê⁄U º˝fl©U ‚Ù üÊË÷ªflÊŸÊH ÷fl ’ÊÁ⁄Áœ ◊¢Œ⁄U ‚’ Á’Áœ ‚È¢Œ⁄U ªÈŸ◊¢ÁŒ⁄U ‚Èπ¬È¢¡Ê– ◊ÈÁŸ Á‚h ‚∑§‹ ‚È⁄U ¬⁄U◊ ÷ÿÊÃÈ⁄U Ÿ◊à ŸÊÕ ¬Œ ∑¢§¡ÊH 4H Cha≈.: jayajayasuranåyakajanasukhadåyakapranatapålabhagava≈tå, go dvija hitakår∂ jaya asurår∂ si≈dhusutå priya ka≈tå. pålana sura dharan∂ adbhuta karan∂ marama na jånai ko∂, jo sahaja kæpålå d∂nadayålå karau anugraha so∂.1. jaya jaya abinås∂ saba gha¢a bås∂ byåpaka paramåna≈då, abigata got∂ta≈ carita pun∂ta≈ måyårahita muku≈då. jehi lågi biråg∂ ati anuråg∂ bigatamoha munibæ≈då, nisibåsaradhyåvahiÚgunaganagåvahiÚjayatisaccidåna≈då.2. jehiÚ s涢i upå∂ tribidha banå∂ sa≈ga sahåya na dµujå, so karau aghår∂ ci≈ta hamår∂ jånia bhagati na pµujå. jobhavabhayabha≈janamunimanara≈janaga≈janabipatibarµuthå, manabacakramabån∂chåRisayån∂saranasakalasurajµuthå.3. sårada ‹ruti se¶å ri¶aya ase¶å jå kahu° kou nahiÚ jånå, jehi d∂na piåre beda pukåre dravau so ‹r∂bhagavånå. bhava båridhi ma≈dara saba bidhi su≈dara gunama≈dira sukhapu≈jå, munisiddhasakalasuraparamabhayåturanamatanåthapadaka≈jå.4. Glory, all glory to You, O Lord of immortals. O delight of the devotees, O protector of the suppliant, O benefactor of cows and the Bråhmaƒas, O slayer of demons, O beloved consort of Lak¶m∂ (daughter of the ocean), glory to You. O guardian of gods and the earth, mysterious are Thy ways: their secret is known to none. Let Him who is benevolent by nature and compassionate to the humble show His grace. Glory, all glory to the immortal Lord Mukunda (the bestower of salvation and love), who resides in all hearts, is supreme bliss personified, who is omnipresent, unknowable, and supersensuous, whose acts are holy and who is beyond the veil of Måyå (illusion). Glory to Him who is Truth, Consciousness and Bliss combined, who is most lovingly meditated upon day and night and whose praises are sung by multitudes of sages who are full of dispassion and entirely free from infatuation. Let the Slayer of the sinful Agha, bestow His care on usóHe who brought forth the
- 203. * BÅLA-KÅ°NœA *203 threefold creation (viz., that which is dominated by Sattva, Rajas and Tamas, viz., gods, men and demons) without anyone else to assist Him; we know neither devotion nor worship. He who disperses the fear of transmigration, delights the mind of sages and puts an end to hosts of calamities, we gods betake ourselves to Him in thought, word and deed, giving up our wonted cleverness. The Lord, who is known neither to ›åradå (the goddess of learning), nor to the Vedas, nor again to ›e¶a (the serpent-god), nor to any of the sages, who as the Vedas proclaim loves the lowly, let Him be moved to pity. The sages, Siddhas (a class of celestials naturally endowed with supernatural powers) and all gods, grievously stricken with fear, bow at the lotus feet of the Lord who serves as Mount Mandara for churning the ocean of worldly existence, who is charming in everyway, who is an abode of virtues and an embodiment of bliss. (1ó4) ŒÙ0ó¡ÊÁŸ ‚÷ÿ ‚È⁄U÷ÍÁ◊ ‚ÈÁŸ ’øŸ ‚◊à ‚Ÿ„U– ªªŸÁª⁄UÊ ª¢÷Ë⁄U ÷ß „U⁄UÁŸ ‚Ù∑§ ‚¢Œ„UH 186H Do.: jåni sabhaya surabhµumi suni bacana sameta saneha, gaganagirå ga≈bh∂ra bhai harani soka sa≈deha.186. Knowing that the gods and Earth were terror-stricken and hearing their loving entreaties, a deep voice came from heaven, which removed all their doubt and anxiety: (186) øı0ó¡ÁŸ «U⁄U¬„ÈU ◊ÈÁŸ Á‚h ‚È⁄U‚Ê– ÃÈê„UÁ„U ‹ÊÁª œÁ⁄U„U©°U Ÿ⁄U ’‚ÊH •¢‚ã„U ‚Á„Uà ◊ŸÈ¡ •flÃÊ⁄UÊ– ‹„U©°U ÁŒŸ∑§⁄U ’¢‚ ©UŒÊ⁄UÊH 1H ∑§Sÿ¬ •ÁŒÁà ◊„UÊì ∑§Ëã„UÊ– ÁÃã„U ∑§„È° ◊Ò¥ ¬Í⁄U’ ’⁄U ŒËã„UÊH à Œ‚⁄UÕ ∑§ı‚ÀÿÊ M§¬Ê– ∑§Ù‚‹¬È⁄UË¥ ¬˝ª≈U Ÿ⁄U÷ͬÊH 2H ÁÃã„U ∑¥§ ªÎ„U •flÃÁ⁄U„U©°U ¡Ê߸– ⁄UÉÊÈ∑ȧ‹ ÁË∑§ ‚Ù øÊÁ⁄U©U ÷Ê߸H ŸÊ⁄UŒ ’øŸ ‚àÿ ‚’ ∑§Á⁄U„U©°U– ¬⁄U◊ ‚ÁQ§ ‚◊à •flÃÁ⁄U„U©°UH 3H „UÁ⁄U„U©°U ‚∑§‹ ÷ÍÁ◊ ªL§•Ê߸– ÁŸ÷¸ÿ „UÙ„ÈU Œfl ‚◊ÈŒÊ߸H ªªŸ ’˝rÊÔ’ÊŸË ‚ÈÁŸ ∑§ÊŸÊ– ÃÈ⁄Uà Á»§⁄U ‚È⁄U NUŒÿ ¡È«∏UÊŸÊH 4H Ã’ ’˝rÊÔÊ° œ⁄UÁŸÁ„U ‚◊ȤÊÊflÊ– •÷ÿ ÷߸ ÷⁄UÙ‚ Á¡ÿ° •ÊflÊH 5H Cau.: jani Œarapahu muni siddha sureså, tumhahi lågi dharihau° nara beså. a≈sanha sahita manuja avatårå, lehau° dinakara ba≈sa udårå.1. kasyapa aditi mahåtapa k∂nhå, tinha kahu° maiÚ pµuraba bara d∂nhå. te dasaratha kausalyå rµupå, kosalapur∂° praga¢a narabhµupå.2. tinha ke° gæha avatarihau° jå∂, raghukula tilaka so cåriu bhå∂. nårada bacana satya saba karihau° , parama sakti sameta avatarihau°.3. harihau° sakala bhµumi garuå∂, nirbhaya hohu deva sumudå∂. gagana brahmabån∂ suni kånå, turata phire sura hædaya juRånå.4. taba brahmå° dharanihi sumujhåvå, abhaya bha∂ bharosa jiya° åvå.5. ëFear not, O sages, Siddhas and Indra (the chief of gods); for your sake I will assume the form of a human being. In the glorious solar race I shall be born as a human being alongwith My part manifestations. The sage Ka‹yapa and his wife Aditi did severe penance; to them I have already vouchsafed a boon. They have appeared in the city of
- 204. 204 * ›R∫RÅMACARITAMÅNASA * Ayodhyå as rulers of men in the form of Da‹aratha and Kausalyå. In their house I shall take birth in the form of four brothers, the ornament of Raghuís line. I shall implement all that was uttered by Nårada and shall descend with My Supreme Energy. In this way I shall relieve the earth of all its burden; be fearless, O gods.î As the divine voice from heaven reached the godís ears they returned forthwith with their heart soothed.Then Brahmå admonished Earth, who was rid of all fear and felt reassured in her heart. (1ó5) ŒÙ0óÁŸ¡ ‹Ù∑§Á„U Á’⁄¢UÁø ª Œflã„U ß„Uß Á‚πÊß– ’ÊŸ⁄U ÃŸÈ œÁ⁄U œÁ⁄U ◊Á„U „UÁ⁄U ¬Œ ‚fl„ÈU ¡ÊßH 187H Do.: nija lokahi bira≈ci ge devanha ihai sikhåi, bånara tanu dhari dhari mahi hari pada sevahu jåi.187. Then Brahmå proceeded to his realm after thus instructing the gods: ìAssuming the form of monkeys you go to the earth and adore the feet of ›r∂ Hari.î (187) øı0óª∞ Œfl ‚’ ÁŸ¡ ÁŸ¡ œÊ◊Ê– ÷ÍÁ◊ ‚Á„Uà ◊Ÿ ∑§„È°U Á’üÊÊ◊ÊH ¡Ù ∑§¿ÈU •Êÿ‚È ’˝rÊÔÊ° ŒËã„UÊ– „U⁄U· Œfl Á’‹¢’ Ÿ ∑§Ëã„UÊH 1H ’Ÿø⁄U Œ„U œ⁄UË Á¿UÁà ◊Ê„UË¥– •ÃÈÁ‹Ã ’‹ ¬˝Ãʬ ÁÃã„U ¬Ê„UË¥H ÁªÁ⁄U ÃL§ Ÿπ •ÊÿÈœ ‚’ ’Ë⁄UÊ– „UÁ⁄U ◊Ê⁄Uª ÁøÃfl®„U ◊ÁÃœË⁄UÊH 2H ÁªÁ⁄U ∑§ÊŸŸ ¡„°U Ä°U ÷Á⁄U ¬Í⁄UË– ⁄U„U ÁŸ¡ ÁŸ¡ •ŸË∑§ ⁄UÁø M§⁄UËH ÿ„U ‚’ L§Áø⁄U øÁ⁄Uà ◊Ò¥ ÷Ê·Ê– •’ ‚Ù ‚ÈŸ„ÈU ¡Ù ’Ëø®„U ⁄UÊπÊH 3H •flœ¬È⁄UË¥ ⁄UÉÊÈ∑ȧ‹◊ÁŸ ⁄UÊ™§– ’Œ Á’ÁŒÃ ÃÁ„U Œ‚⁄UÕ ŸÊ™°§H œ⁄U◊ œÈ⁄¢Uœ⁄U ªÈŸÁŸÁœ ÇÿÊŸË– NUŒÿ° ÷ªÁà ◊Áà ‚Ê⁄°Uª¬ÊŸËH 4H Cau.: gae deva saba nija nija dhåmå, bhµumi sahita mana kahu° bi‹råmå. jo kachu åyasu brahmå° d∂nhå, hara¶e deva bila≈ba na k∂nhå.1. banacara deha dhar∂ chiti måh∂°, atulita bala pratåpa tinha påh∂°. giri taru nakha åyudha saba b∂rå, hari måraga citavahiÚ matidh∂rå.2. giri kånana jaha° taha° bhari pµur∂, rahe nija nija an∂ka raci rµur∂. yaha saba rucira carita maiÚ bhå¶å, aba so sunahu jo b∂cahiÚ råkhå.3. avadhapur∂° raghukulamani råµu, beda bidita tehi dasaratha nåµu°. dharamadhura≈dhara gunanidhi gyån∂, hædaya° bhagati mati såra°gapån∂.4. All the gods went to their several abodes alongwith Earth; they all felt relieved in their heart. And the gods were delighted to receive the orders that Brahmå gave, and lost no time in carrying them out. They took the form of monkeys on earth; their might and glory were incomparable. They were all brave and had mountains, trees and nails for their weapons. Resolute of mind, they awaited the advent of ›r∂ Hari, swarming on mountains and in woods wherever they liked and dividing themselves into gallant troops of their own. I have related to you all this interesting account; now hear that which was interrupted before. In the city of Ayodhyå there ruled a king who was a jewel of Raghuís race; he was called Da‹aratha, a name which is familiar in the Vedas. He was a champion of virtue, a repository of good qualities and a man of wisdom; he was a sincere devotee of God Vi¶ƒu (the wielder of the ›år∆ga bow) and his mind was also set on Him. (1ó4)
- 205. * BÅLA-KÅ°NœA *205 ŒÙ0ó∑§ı‚ÀÿÊÁŒ ŸÊÁ⁄U Á¬˝ÿ ‚’ •Êø⁄UŸ ¬ÈŸËÖ ¬Áà •ŸÈ∑ͧ‹ ¬˝◊ ŒÎ…∏U „UÁ⁄U ¬Œ ∑§◊‹ Á’ŸËÃH 188H Do.: kausalyådi nåri priya saba åcarana pun∂ta, pati anukµula prema dæRha hari pada kamala bin∂ta.188. Kausalyå and his other beloved consorts were all of holy life; humble and devoted to their lord, they had a strong attachment to the lotus feet of ›r∂ Hari. (188) øı0ó∞∑§ ’Ê⁄U ÷ͬÁà ◊Ÿ ◊Ê„UË¥– ÷Ò ª‹ÊÁŸ ◊Ù⁄¥U ‚Èà ŸÊ„UË¥H ªÈ⁄U ªÎ„U ªÿ©U ÃÈ⁄Uà ◊Á„U¬Ê‹Ê– ø⁄UŸ ‹ÊÁª ∑§Á⁄U Á’Ÿÿ Á’‚Ê‹ÊH 1H ÁŸ¡ ŒÈπ ‚Èπ ‚’ ªÈ⁄UÁ„U ‚ÈŸÊÿ©U– ∑§Á„U ’Á‚DÔU ’„ÈU Á’Áœ ‚◊ȤÊÊÿ©UH œ⁄U„ÈU œË⁄U „UÙß„U®„U ‚Èà øÊ⁄UË– ÁòÊ÷ÈflŸ Á’ÁŒÃ ÷ªÃ ÷ÿ „UÊ⁄UËH 2H ‚΢ªË Á⁄UÁ·Á„U ’Á‚DÔU ’Ù‹ÊflÊ– ¬ÈòÊ∑§Ê◊ ‚È÷ ¡Çÿ ∑§⁄UÊflÊH ÷ªÁà ‚Á„Uà ◊ÈÁŸ •Ê„ÈUÁà ŒËã„¥U– ¬˝ª≈U •ÁªÁŸ øM§ ∑§⁄U ‹Ëã„¥UH 3H ¡Ù ’Á‚DÔU ∑§¿ÈU NUŒÿ° Á’øÊ⁄UÊ– ‚∑§‹ ∑§Ê¡È ÷Ê Á‚h ÃÈê„UÊ⁄UÊH ÿ„U „UÁ’ ’Ê°Á≈U Œ„ÈU ŸÎ¬ ¡Ê߸– ¡ÕÊ ¡Ùª ¡Á„U ÷ʪ ’ŸÊ߸H 4H Cau.: eka båra bhµupati mana måh∂°, bhai galåni more° suta nåh∂°. gura gæha gayau turata mahipålå, carana lågi kari binaya bisålå.1. nija dukha sukha saba gurahisunåyau, kahi basi¶¢ha bahu bidhi samujhåyau. dharahu dh∂ra hoihahiÚ suta cår∂, tribhuvana bidita bhagata bhaya hår∂.2. sæ≈g∂ ri¶ihi basi¶¢ha bolåvå, putrakåma subha jagya karåvå. bhagati sahita muni åhuti d∂nhe°, praga¢e agini carµu kara l∂nhe°.3. jo basi¶¢ha kachu hædaya° bicårå, sakala kåju bhå siddha tumhårå. yaha habi bå°¢i dehu næpa jå∂, jathå joga jehi bhåga banå∂.4. One day the king was sad at heart that he had no son. He hastened to his preceptorís residence and, falling at his feet, made many entreaties. He told the Guru all his joys and sorrows; the sage Vasi¶¢ha comforted him in many ways and said, ìTake heart and wait; you will have four sons, who will be known throughout the three worlds and will rid the devotees of their fears.î Then Vasi¶¢ha invited the sage ›æ∆g∂ and had a noble sacrifice performed by him for the birth of a son to the king. When the sage devoutly offered oblations into the sacred fire, the fire-god appeared with an offering of rice boiled with milk in his hand. Said the fire-god, ìWhatever Vasi¶¢ha has contemplated for you, that object is fully accomplished. Take this oblation, O king, and divide it in such proportions as you think fit.î (1ó4) ŒÙ0óÃ’ •ŒÎSÿ ÷∞ ¬Êfl∑§ ‚∑§‹ ‚÷Á„U ‚◊ȤÊÊß– ¬⁄U◊ÊŸ¢Œ ◊ªŸ ŸÎ¬ „U⁄U· Ÿ NUŒÿ° ‚◊ÊßH 189H Do.: taba adæsya bhae påvaka sakala sabhahi samujhåi, paramåna≈da magana næpa hara¶a na hædaya° samåi.189. The fire-god then disappeared after telling the whole assembly of what was to be done. The king was transported with ecstasy and could not contain himself for joy. (189)
- 206. 206 * ›R∫RÅMACARITAMÅNASA * øı0óÃ’®„U ⁄UÊÿ° Á¬˝ÿ ŸÊÁ⁄U ’Ù‹ÊßZ– ∑§ı‚ÀÿÊÁŒ ÄUÊ° øÁ‹ •ÊßZH •œ¸ ÷ʪ ∑§ı‚ÀÿÁ„U ŒËã„UÊ– ©U÷ÿ ÷ʪ •Êœ ∑§⁄U ∑§Ëã„UÊH 1H ∑Ò§∑§ß¸ ∑§„°U ŸÎ¬ ‚Ù Œÿ™§– ⁄UsÔÙ ‚Ù ©U÷ÿ ÷ʪ ¬ÈÁŸ ÷ÿ™§H ∑§ı‚ÀÿÊ ∑Ò§∑§ß¸ „UÊÕ œÁ⁄U– ŒËã„U ‚ÈÁ◊òÊÁ„U ◊Ÿ ¬˝‚㟠∑§Á⁄UH 2H ∞Á„U Á’Áœ ª÷¸‚Á„Uà ‚’ ŸÊ⁄UË– ÷ßZ NUŒÿ° „U⁄UÁ·Ã ‚Èπ ÷Ê⁄UËH ¡Ê ÁŒŸ Ã¥ „UÁ⁄U ª÷¸®„U •Ê∞– ‚∑§‹ ‹Ù∑§ ‚Èπ ‚¢¬Áà ¿UÊ∞H 3H ◊¢ÁŒ⁄U ◊„°U ‚’ ⁄UÊ¡®„U ⁄UÊŸË– ‚Ù÷Ê ‚Ë‹ á ∑§Ë πÊŸËH ‚Èπ ¡Èà ∑§¿ÈU∑§ ∑§Ê‹ øÁ‹ ªÿ™§– ¡®„U ¬˝÷È ¬˝ª≈U ‚Ù •fl‚⁄U ÷ÿ™§H 4H Cau.: tabahiÚ råya° priya nåri bolå∂°, kausalyådi tahå° cali å∂°. ardha bhåga kausalyahi d∂nhå, ubhaya bhåga ådhe kara k∂nhå.1. kaike∂ kaha° næpa so dayaµu, rahyo so ubhaya bhåga puni bhayaµu. kausalyå kaike∂ håtha dhari, d∂nha sumitrahi mana prasanna kari.2. ehi bidhi garbhasahita saba når∂, bha∂° hædaya° hara¶ita sukha bhår∂. jå dina te° hari garbhahiÚ åe, sakala loka sukha sa≈pati chåe.3. ma≈dira maha° saba råjahiÚ rån∂, sobhå s∂la teja k∂ khån∂. sukha juta kachuka kåla cali gayaµu, jehiÚ prabhu praga¢a so avasara bhayaµu.4. The king at once sent for his beloved consorts. When Kausalyå and the other queens arrived there, he gave one half of the offering to Kausalyå and divided the other into two halves, one of which he gave to Kaikey∂. The remnant was again divided into two parts, which he placed in the hands of Kausalyå and kaikey∂ and after thus obtaining their approval handed both the shares to Sumitrå. In this way all the queens became pregnant. They were all glad of heart and felt very happy. From the time ›r∂ Hari found His way into the womb joy and prosperity reigned in all the worlds. In the palace shone the queens, who were all mines of beauty, virtue and glory. Some time was thus happily spent, till the time arrived for the Lord to be revealed. (1ó4) ŒÙ0ó¡Ùª ‹ªŸ ª˝„U ’Ê⁄U ÁÃÁÕ ‚∑§‹ ÷∞ •ŸÈ∑ͧ‹– ø⁄U •L§ •ø⁄U „U·¸¡Èà ⁄UÊ◊ ¡Ÿ◊ ‚Èπ◊Í‹H 190H Do.: joga lagana graha båra tithi sakala bhae anukµula, cara aru acara har¶ajuta råma janama sukhamµula.190. The position of the sun and the moon, the zodiacal sign into which the sun had entered, the position of the seven other planets, the day of the week as well as the day of the lunar month, yoga, lagna, planet, Day,Luner Day (Tithi) all these turned out to be propitious. And full of delight was all creation, animate and inanimate; for the birth of ›r∂ Råma is the source of joy. (190) øı0óŸı◊Ë ÁÃÁÕ ◊œÈ ◊Ê‚ ¬ÈŸËÃÊ– ‚È∑§‹ ¬ë¿U •Á÷Á¡Ã „UÁ⁄U¬˝ËÃÊH ◊äÿ ÁŒfl‚ •Áà ‚Ëà Ÿ ÉÊÊ◊Ê– ¬ÊflŸ ∑§Ê‹ ‹Ù∑§ Á’üÊÊ◊ÊH 1H ‚ËË ◊¢Œ ‚È⁄UÁ÷ ’„U ’Ê™§– „U⁄UÁ·Ã ‚È⁄U ‚¢ÃŸ ◊Ÿ øÊ™§H ’Ÿ ∑ȧ‚ÈÁ◊à ÁªÁ⁄UªŸ ◊ÁŸ•Ê⁄UÊ– dfl®„U ‚∑§‹ ‚Á⁄UÃÊ˘◊ÎÃœÊ⁄UÊH 2H ‚Ù •fl‚⁄U Á’⁄¢UÁø ¡’ ¡ÊŸÊ– ø‹ ‚∑§‹ ‚È⁄U ‚ÊÁ¡ Á’◊ÊŸÊH ªªŸ Á’◊‹ ‚¢∑ȧ‹ ‚È⁄U ¡ÍÕÊ– ªÊfl®„U ªÈŸ ª¢œ’¸ ’M§ÕÊH 3H
- 207. * BÅLA-KÅ°NœA *207 ’⁄U·®„U ‚È◊Ÿ ‚È•¢¡ÈÁ‹ ‚Ê¡Ë– ª„UªÁ„U ªªŸ ŒÈ¢ŒÈ÷Ë ’Ê¡ËH •SÃÈÁà ∑§⁄U®„U ŸÊª ◊ÈÁŸ ŒflÊ– ’„ÈUÁ’Áœ ‹Êfl®„U ÁŸ¡ ÁŸ¡ ‚flÊH 4H Cau.: naum∂ tithi madhu måsa pun∂tå, sukala paccha abhijita haripr∂tå. madhya divasa ati s∂ta na ghåmå, påvana kåla loka bi‹råmå.1. s∂tala ma≈da surabhi baha båµu, hara¶ita sura sa≈tana mana cåµu. bana kusumita girigana maniårå, sravahiÚ sakala saritåímætadhårå.2. so avasara bira≈ci jaba jånå, cale sakala sura såji bimånå. gagana bimala sa≈kula sura jµuthå, gåvahiÚ guna ga≈dharba barµuthå.3. bara¶ahiÚ sumana sua≈juli såj∂, gahagahi gagana du≈dubh∂ båj∂. astuti karahiÚ någa muni devå, bahubidhi låvahiÚ nija nija sevå.4. It was the ninth day of the bright half of the sacred month of Caitra; the moon had entered the asterism named Abhijit, which is so dear to ›r∂ Hari. The sun was at its meridian; the day was neither cold nor hot. It was a holy time which gave rest to the whole world. A cool, soft and fragrant breeze was blowing. The gods were feeling exhilarated and the saints were bubbling with enthusiasm. The woods were full of blossoms, the mountains were resplendent with gems and every river flowed a stream of nectar. When Brahmå perceived that the time of ›r∂ Råmaís birth had approached, all the gods came out with their aerial cars duly equipped. The bright heaven was crowded with their hosts and troops of Gandharvas chanted praises and rained down flowers placing them in their beautiful palms. The sky resounded with the beat of kettedrums. Någas, sages and gods offered praises and tendered their services in manifold ways. (1ó4) ŒÙ0ó‚È⁄U ‚◊Í„U Á’ŸÃË ∑§Á⁄U ¬„È°Uø ÁŸ¡ ÁŸ¡ œÊ◊– ¡ªÁŸflÊ‚ ¬˝÷È ¬˝ª≈U •Áπ‹ ‹Ù∑§ Á’üÊÊ◊H 191H Do.: sura samµuha binat∂ kari pahu°ce nija nija dhåma, jaganivåsa prabhu praga¢e akhila loka bi‹råma.191. Having offered their praises the gods returned to their several abodes, when the Lord, and abode of the universe and the solace of all creation, manifested Himself. (191) ¿¢U0ó ÷∞ ¬˝ª≈U ∑Χ¬Ê‹Ê ŒËŸŒÿÊ‹Ê ∑§ı‚ÀÿÊ Á„UÃ∑§Ê⁄UË– „U⁄UÁ·Ã ◊„UÃÊ⁄UË ◊ÈÁŸ ◊Ÿ „UÊ⁄UË •jÈà M§¬ Á’øÊ⁄UËH ‹ÙøŸ •Á÷⁄UÊ◊Ê ÃŸÈ ÉÊŸSÿÊ◊Ê ÁŸ¡ •ÊÿÈœ ÷È¡ øÊ⁄UË– ÷Í·Ÿ ’Ÿ◊Ê‹Ê ŸÿŸ Á’‚Ê‹Ê ‚Ù÷ÊÁ‚¢œÈ π⁄UÊ⁄UËH 1H ∑§„U ŒÈß ∑§⁄U ¡Ù⁄UË •SÃÈÁà ÃÙ⁄UË ∑§Á„U Á’Áœ ∑§⁄Uı¥ •Ÿ¢ÃÊ– ◊ÊÿÊ ªÈŸ ÇÿÊŸÊÃËà •◊ÊŸÊ ’Œ ¬È⁄UÊŸ ÷Ÿ¢ÃÊH ∑§L§ŸÊ‚Èπ‚ʪ⁄U‚’ªÈŸ•Êª⁄U¡Á„UªÊflÁ„¢UüÊÈÁ¢ÃÊ– ‚Ù ◊◊ Á„Uà ‹ÊªË ¡Ÿ •ŸÈ⁄UÊªË ÷ÿ©U ¬˝ª≈U üÊË∑¢§ÃÊH 2H
- 208. 208 * ›R∫RÅMACARITAMÅNASA * ’˝rÊÔÊ¢«U ÁŸ∑§ÊÿÊ ÁŸÌ◊à ◊ÊÿÊ ⁄UÙ◊ ⁄UÙ◊ ¬˝Áà ’Œ ∑§„ÒU– ◊◊ ©U⁄U ‚Ù ’Ê‚Ë ÿ„U ©U¬„UÊ‚Ë ‚ÈŸÃ œË⁄U ◊Áà ÁÕ⁄U Ÿ ⁄U„ÒUH ©U¬¡Ê ¡’ ÇÿÊŸÊ ¬˝÷È ◊È‚È∑§ÊŸÊ øÁ⁄Uà ’„ÈUà Á’Áœ ∑§Ëã„U ø„ÒU– ∑§Á„U ∑§ÕÊ ‚È„UÊ߸ ◊ÊÃÈ ’ȤÊÊ߸ ¡Á„U ¬˝∑§Ê⁄U ‚Èà ¬˝◊ ‹„ÒUH 3H ◊ÊÃÊ ¬ÈÁŸ ’Ù‹Ë ‚Ù ◊Áà «UÙ‹Ë Ã¡„ÈU ÃÊà ÿ„U M§¬Ê– ∑§Ë¡Ò Á‚‚È‹Ë‹Ê •Áà Á¬˝ÿ‚Ë‹Ê ÿ„U ‚Èπ ¬⁄U◊ •ŸÍ¬ÊH ‚ÈÁŸ ’øŸ ‚È¡ÊŸÊ ⁄UÙŒŸ ∆UÊŸÊ „UÙß ’Ê‹∑§ ‚È⁄U÷ͬʖ ÿ„U øÁ⁄Uà ¡ ªÊfl®„U „UÁ⁄U¬Œ ¬Êfl®„U à Ÿ ¬⁄U®„U ÷fl∑ͧ¬ÊH 4H Cha≈.:bhae praga¢a kæpålå d∂nadayålå kausalyå hitakår∂, hara¶ita mahatår∂ muni mana hår∂ adbhuta rµupa bicår∂. locana abhiråmå tanu ghanasyåmå nija åyudha bhuja cår∂, bhµu¶ana banamålå nayana bisålå sobhåsi≈dhu kharår∂.1. kaha dui kara jor∂ astuti tor∂ kehi bidhi karau° ana≈tå, måyå guna gyånåt∂ta amånå beda puråna bhana≈tå. karunå sukha sågara saba guna ågara jehi gåvahiÚ ‹ruti sa≈tå, so mama hita låg∂ jana anuråg∂ bhayau praga¢a ‹r∂ka≈tå.2. brahmå≈Œa nikåyå nirmita måyå roma roma prati beda kahai, mama ura so bås∂ yaha upahås∂ sunata dh∂ra mati thira na rahai. upajå jaba gyånå prabhu musukånå carita bahuta bidhi k∂nha cahai, kahi kathå suhå∂ måtu bujhå∂ jehi prakåra suta prema lahai.3. måtå puni bol∂ so mati Œol∂ tajahu tåta yaha rµupå, k∂jai sisul∂lå ati priyas∂lå yaha sukha parama anµupå. suni bacana sujånå rodana ¢hånå hoi bålaka surabhµupå, yaha carita je gåvahiÚ haripada påvahiÚ te na parahiÚ bhavakµupå.4. The gracious Lord, who is compassionate to the lowly and the benefactor of Kausalyå appeared. The thought of His marvellous form, which stole the heart of sages, filled the mother with joy. His body was dark as a cloud, the delight of all eyes; in His four arms He bore His characteristic emblems (a conch-shell, a discus, a club and a lotus). Adorned with jewels and a garland of sylvan flowers and endowed with large eyes, the Slayer of the demon Khara was an ocean of beauty. Joining both her palms the mother said, ìO infinite Lord, how can I praise You! The Vedas as well as the Puråƒas declare You as transcending Måyå, Guƒa (made of prakæti) and beyond all measure. He who is sung by the Vedas and holy men as an ocean of mercy and bliss and the repository of all virtues, the same Lord of Lak¶m∂, the lover of His devotees, has revealed Himself for my good. The Vedas proclaim that every pore of Your body contains multitudes of universes brought forth by Måyå. That such a Lord stayed in my wombóthis amusing story staggers the mind of even men of wisdom.î When the revelation came upon the mother, the Lord smiled; He would perform many a sportive act. Therefore He exhorted her by telling her the charming account of her previous birth so that she might love Him as her own child. The motherís mind was changed; she spoke again,
- 209. * BÅLA-KÅ°NœA *209 ìGive up this superhuman form and indulge in childish sports, which are so dear to a motherís heart; the joy that comes from such sports is unequalled in everyway.î Hearing these words the all-wise Lord of immortals became an infant and began to cry. Those who sing this lay (says Tulas∂dåsa) attain to the abode of ›r∂ Hari and never fall into the well of mundane existence. (1ó4) ŒÙ0óÁ’¬˝ œŸÈ ‚È⁄U ‚¢Ã Á„Uà ‹Ëã„U ◊ŸÈ¡ •flÃÊ⁄U– ÁŸ¡ ßë¿UÊ ÁŸÌ◊Ã ÃŸÈ ◊ÊÿÊ ªÈŸ ªÙ ¬Ê⁄UH 192H Do.: bipra dhenu sura sa≈ta hita l∂nha manuja avatåra, nija icchå nirmita tanu måyå guna go påra.192. For the sake of Bråhmaƒas, cows, gods and saints, the Lord, who transcends Måyå and is beyond the three modes of Prakæti (Sattva, Rajas and Tamas) as well as beyond the reach of the senses took birth as a man assuming a form which is a product of His own will. (192) øı0ó‚ÈÁŸ Á‚‚È L§ŒŸ ¬⁄U◊ Á¬˝ÿ ’ÊŸË– ‚¢÷˝◊ øÁ‹ •ÊßZ ‚’ ⁄UÊŸËH „U⁄UÁ·Ã ¡„°U Ä°U œÊßZ ŒÊ‚Ë– •ÊŸ°Œ ◊ªŸ ‚∑§‹ ¬È⁄U’Ê‚ËH 1H Œ‚⁄UÕ ¬ÈòÊ¡ã◊ ‚ÈÁŸ ∑§ÊŸÊ– ◊ÊŸ„È°U ’˝rÊÊÔŸ¢Œ ‚◊ÊŸÊH ¬⁄U◊ ¬˝◊ ◊Ÿ ¬È‹∑§ ‚⁄UË⁄UÊ– øÊ„Uà ©U∆UŸ ∑§⁄Uà ◊Áà œË⁄UÊH 2H ¡Ê∑§⁄U ŸÊ◊ ‚ÈŸÃ ‚È÷ „UÙ߸– ◊Ù⁄¥U ªÎ„U •ÊflÊ ¬˝÷È ‚Ù߸H ¬⁄U◊ÊŸ¢Œ ¬ÍÁ⁄U ◊Ÿ ⁄UÊ¡Ê– ∑§„UÊ ’Ù‹Êß ’¡Êfl„ÈU ’Ê¡ÊH 3H ªÈ⁄U ’Á‚DÔU ∑§„°U ªÿ©U „°U∑§Ê⁄UÊ– •Ê∞ Ám¡Ÿ ‚Á„Uà ŸÎ¬mÊ⁄UÊH •ŸÈ¬◊ ’Ê‹∑§ ŒπÁã„U ¡Ê߸– M§¬ ⁄UÊÁ‚ ªÈŸ ∑§Á„U Ÿ Á‚⁄UÊ߸H 4H Cau.: suni sisu rudana parama priya bån∂, sa≈bhrama cali å∂° saba rån∂. hara¶ita jaha° taha° dhå∂° dås∂, åna°da magana sakala purabås∂.1. dasaratha putrajanma suni kånå, månahu° brahmåna≈da samånå. parama prema mana pulaka sar∂rå, cåhata u¢hana karata mati dh∂rå.2. jåkara nåma sunata subha ho∂, more° gæha åvå prabhu so∂. paramåna≈da pµuri mana råjå, kahå bolåi bajåvahu båjå.3. gura basi¶¢ha kaha° gayau ha°kårå, åe dvijana sahita næpadvårå. anupama bålaka dekhenhi jå∂, rµupa råsi guna kahi na sirå∂.4. On hearing the most pleasing sound of the baby's cries all the queens came in a flurry. Maid-servants ran helter-skelter in great delight; all the people of the city were transported with joy. When the tidings of the birth of a son reached Da‹aratha's ears he was drowned as it were in the ecstasy of absorption into Brahma. With a mind saturated with the highest love and with a body thrilling all over with joy he sought to rise, while attempting to recover his senses."The same Lord, whose very Name brings blessings with It even when It reaches one's ears, has arrived at my house," he said to himself; and the thought filled his mind with supreme joy. Sending for musicians he said, "Play on your instruments."The preceptor Vasi¶¢ha was also invited and he called at the palace door, with a train of Bråhmaƒas. They all went and gazed upon the peerless babe, who was an embodiment of beauty and possessed excellences more than one could tell. (1ó4)
- 210. 210 * ›R∫RÅMACARITAMÅNASA * ŒÙ0󟢌Ë◊Èπ ‚⁄UÊœ ∑§Á⁄U ¡ÊÃ∑§⁄U◊ ‚’ ∑§Ëã„U– „UÊ≈U∑§ œŸÈ ’‚Ÿ ◊ÁŸ ŸÎ¬ Á’¬˝ã„U ∑§„°U ŒËã„UH 193H Do.: na≈d∂mukha sarådha kari jåtakarama saba k∂nha, hå¢aka dhenu basana mani næpa bipranha kaha° d∂nha.193. After performing the Nånd∂mukha ›råddha* the king completed all the jåtakarmar ites connected with the birth of a child and made gifts of gold, cows, raiment and jewels to the Bråhmaƒas. (193) øı0óäfl¡ ¬ÃÊ∑§ ÃÙ⁄UŸ ¬È⁄U ¿UÊflÊ– ∑§Á„U Ÿ ¡Êß ¡Á„U ÷Ê°Áà ’ŸÊflÊH ‚È◊Ÿ’ÎÁCÔU •∑§Ê‚ Ã¥ „UÙ߸– ’˝rÊÔÊŸ¢Œ ◊ªŸ ‚’ ‹Ù߸H 1H ’΢Œ ’΢Œ Á◊Á‹ ø‹Ë¥ ‹ÙªÊßZ– ‚„U¡ ®‚ªÊ⁄U Á∑§∞° ©UÁ∆U œÊßZH ∑§Ÿ∑§ ∑§‹‚ ◊¢ª‹ ÷Á⁄U ÕÊ⁄UÊ– ªÊflà ¬Ò∆U®„U ÷ͬ ŒÈ•Ê⁄UÊH 2H ∑§Á⁄U •Ê⁄UÁà Ÿfl¿UÊflÁ⁄U ∑§⁄U„UË¥– ’Ê⁄U ’Ê⁄U Á‚‚È ø⁄UŸÁã„U ¬⁄U„UË¥H ◊ʪœ ‚Íà ’¢ÁŒªŸ ªÊÿ∑§– ¬ÊflŸ ªÈŸ ªÊfl®„U ⁄UÉÊÈŸÊÿ∑§H 3H ‚’¸‚ ŒÊŸ ŒËã„U ‚’ ∑§Ê„ÍU– ¡®„U ¬ÊflÊ ⁄UÊπÊ Ÿ®„U ÃÊ„ÍUH ◊Ϊ◊Œ ø¢ŒŸ ∑È¢§∑ȧ◊ ∑§ËøÊ– ◊øË ‚∑§‹ ’ËÁÕã„U Á’ø ’ËøÊH 4H Cau.: dhvaja patåka torana pura chåvå, kahi na jåi jehi bhå°ti banåvå. sumanab涢i akåsa te° ho∂, brahmåna≈da magana saba lo∂.1. bæ≈da bæ≈da mili cal∂° logå∂°, sahaja si≈gåra kie° u¢hi dhå∂°. kanaka kalasa ma≈gala bhari thårå, gåvata pai¢hahiÚ bhµupa duårå.2. kari årati nevachåvari karah∂°, båra båra sisu carananhi parah∂°. mågadha sµuta ba≈digana gåyaka, påvana guna gåvahiÚ raghunåyaka.3. sarbasa dåna d∂nha saba kåhµu, jehiÚ påvå råkhå nahiÚ tåhµu. mægamada ca≈dana ku≈kuma k∂cå, mac∂ sakala b∂thinha bica b∂cå.4. The city was full of flags and banners and festal arches. It was decorated in a way which defie description. Showers of flowers dropped from heaven; everybody was rapt in the joy of absorption into Brahma. Women streamed forth in troops; they came running in their natural toilet. Carrying jars of gold and salvers full of auspicious articles, they entered the portals of the royal palace singing as they went along. Waving lights and passing offerings round and round over the child's head as an act of exorcism they threw themselves at the babe's feet again and again. Bards, minstrels, panegyrists and songsters chanted solemn praises of the Lord of Raghus. Everyone gave whatever one possessed; even he who received did not retain it. All the lanes of the city were muddy with pastes of musk, sandal and saffron. (1ó4) ŒÙ0óªÎ„U ªÎ„U ’Ê¡ ’œÊfl ‚È÷ ¬˝ª≈U ‚È·◊Ê ∑¢§Œ– „U⁄U·fl¢Ã ‚’ ¡„°U Ä°U Ÿª⁄U ŸÊÁ⁄U Ÿ⁄U ’΢ŒH 194H Do.: gæha gæha båja badhåva subha praga¢e su¶amå ka≈da, hara¶ava≈ta saba jaha° taha° nagara nåri nara bæ≈da.194. * A commemorative offering to the Manes Preliminary to any joyous occasion, such as investiture with the sacred thread, wedding etc.
- 211. * BÅLA-KÅ°NœA *211 There was happy music of festivity in every house; for the very fountain of beauty had manifested Himself. All the men and women of the city were full of joy everywhere. (194) øı0ó∑Ò§∑§ÿ‚ÈÃÊ ‚ÈÁ◊òÊÊ ŒÙ™§– ‚È¢Œ⁄U ‚Èà ¡Ÿ◊à ÷Ò¥ •Ù™§H fl„U ‚Èπ ‚¢¬Áà ‚◊ÿ ‚◊Ê¡Ê– ∑§Á„U Ÿ ‚∑§ß ‚Ê⁄UŒ •Á„U⁄UÊ¡ÊH 1H •flœ¬È⁄UË ‚Ù„Uß ∞Á„U ÷Ê°ÃË– ¬˝÷ÈÁ„U Á◊‹Ÿ •Ê߸ ¡ŸÈ ⁄UÊÃËH ŒÁπ ÷ÊŸÈ ¡ŸÈ ◊Ÿ ‚∑ȧøÊŸË– ÃŒÁ¬ ’ŸË ‚¢äÿÊ •ŸÈ◊ÊŸËH 2H •ª⁄U œÍ¬ ’„UÈ ¡ŸÈ •°Áœ•Ê⁄UË– ©U«∏Uß •’Ë⁄U ◊Ÿ„È°U •L§ŸÊ⁄UËH ◊¢ÁŒ⁄U ◊ÁŸ ‚◊Í„U ¡ŸÈ ÃÊ⁄UÊ– ŸÎ¬ ªÎ„U ∑§‹‚ ‚٠ߢŒÈ ©UŒÊ⁄UÊH 3H ÷flŸ ’ŒœÈÁŸ •Áà ◊ÎŒÈ ’ÊŸË– ¡ŸÈ πª ◊Èπ⁄U ‚◊ÿ° ¡ŸÈ ‚ÊŸËH ∑§ıÃÈ∑§ ŒÁπ ¬Ã¢ª ÷È‹ÊŸÊ– ∞∑§ ◊Ê‚ Ãß° ¡Êà Ÿ ¡ÊŸÊH 4H Cau.: kaikayasutå sumitrå doµu, su≈dara suta janamata bhaiÚ oµu. vaha sukha sa≈pati samaya samåjå, kahi na sakai sårada ahiråjå.1. avadhapur∂ sohai ehi bhå° t∂, prabhuhi milana å∂ janu råt∂. dekhi bhånu janu mana sakucån∂, tadapi ban∂ sa≈dhyå anumån∂.2. agara dhµupa bahu janu a°dhiår∂, uRai ab∂ra manahu° arunår∂. ma≈dira mani samµuha janu tårå, næpa gæha kalasa so i≈du udårå.3. bhavana bedadhuni ati mædu bån∂, janu khaga mukhara samaya° janu sån∂. kautuka dekhi pata≈ga bhulånå, eka måsa teiÚ jåta na jånå.4. Kaikey∂ and Sumitrå each gave birth to lovely boys. The joy, grandeur, solemnity of the occasion and the concourse of men were more than what ›åradå and the serpent- king could describe. The city of Ayodhyå wore a galla appearance; it looked as if Night had come to see the Lord and, feeling abashed as it were at the sight of the sun (her own lord), had deliberately stayed over in the form of twilight. Clouds of incense represented the dusk; and handfuls of red powder tossed up and wafted in the air represented the redish light of sunset. The hosts of jewels that gleamed on house tops looked like so many stars; while the round pinnacle on the top of the royal palace corresponded to the beautiful moon. The sound of the chanting of Veda in the palace resembled the chirping of birds appropriate to the occasion. Gazing upon this spectacle the sun forgot himself; a whole month passed without his knowing it. (1ó4) ŒÙ0ó◊Ê‚ ÁŒfl‚ ∑§⁄U ÁŒfl‚ ÷Ê ◊⁄U◊ Ÿ ¡ÊŸß ∑§Ùß– ⁄UÕ ‚◊à ⁄UÁ’ ÕÊ∑§©U ÁŸ‚Ê ∑§flŸ Á’Áœ „UÙßH 195H Do.: måsa divasa kara divasa bhå marama na jånai koi, ratha sameta rabi thåkeu niså kavana bidhi hoi.195. The day assumed the length of a month; but no one could understand the mystery. The sun stood motionless with his chariot; how could there be any night? (195) øı0óÿ„U ⁄U„USÿ ∑§Ê„Í°U Ÿ®„U ¡ÊŸÊ– ÁŒŸ◊ÁŸ ø‹ ∑§⁄Uà ªÈŸªÊŸÊH ŒÁπ ◊„UÙà‚fl ‚È⁄U ◊ÈÁŸ ŸÊªÊ– ø‹ ÷flŸ ’⁄UŸÃ ÁŸ¡ ÷ʪÊH 1H •ı⁄U©U ∞∑§ ∑§„U©°U ÁŸ¡ øÙ⁄UË– ‚ÈŸÈ ÁªÁ⁄U¡Ê •Áà ŒÎ…∏U ◊Áà ÃÙ⁄UËH ∑§Ê∑§÷È‚È¢Á«U ‚¢ª „U◊ ŒÙ™§– ◊ŸÈ¡M§¬ ¡ÊŸß Ÿ®„U ∑§Ù™§H 2H
- 212. 212 * ›R∫RÅMACARITAMÅNASA * ¬⁄U◊ÊŸ¢Œ ¬˝◊‚Èπ »Í§‹– ’ËÁÕã„U Á»§⁄U®„U ◊ªŸ ◊Ÿ ÷Í‹H ÿ„U ‚È÷ øÁ⁄Uà ¡ÊŸ ¬Ò ‚Ù߸– ∑Χ¬Ê ⁄UÊ◊ ∑Ò§ ¡Ê¬⁄U „UÙ߸H 3H ÃÁ„U •fl‚⁄U ¡Ù ¡Á„U Á’Áœ •ÊflÊ– ŒËã„U ÷ͬ ¡Ù ¡Á„U ◊Ÿ ÷ÊflÊH ª¡ ⁄UÕ ÃÈ⁄Uª „U◊ ªÙ „UË⁄UÊ– ŒËã„U ŸÎ¬ ŸÊŸÊÁ’Áœ øË⁄UÊH 4H Cau.: yaha rahasya kåhµu° nahiÚ jånå, dinamani cale karata gunagånå. dekhi mahotsava sura muni någå, cale bhavana baranata nija bhågå.1. aurau eka kahau° nija cor∂, sunu girijå ati dæRha mati tor∂. kåkabhusu≈Œi sa≈ga hama doµu, manujarµupa jånai nahiÚ koµu.2. paramåna≈da premasukha phµule, b∂thinha phirahiÚ magana mana bhµule. yaha subha carita jåna pai so∂, kæpå råma kai jåpara ho∂.3. tehi avasara jo jehi bidhi åvå, d∂nha bhµupa jo jehi mana bhåvå. gaja ratha turaga hema go h∂rå, d∂nhe næpa nånåbidhi cµerå.4. Nobody noticed this strange phenomenon; the sun at last moved ahead singing the praises of ›r∂ Råma as he went. Witnessing the great festival the gods, sages and Någas proceeded to their several abodes congratulating themselves on their good luck. I tell you one more covert act of Mine; listen to it, O Girijå, for I know your steadfast faith. The sage Kåkabhu‹uƒŒi and Myself both were there together in human form without anyone knowing it. Elated with supreme joy and the delight of love we roamed about the streets in ecstasy forgetting ourselves. He alone who enjoyed ›r∂ Råma's grace could be apprised of this blessed adventure of ours. On that occasion the king granted the desire of everyone's heart, in whatever manner one came. He bestowed elephants, chariots, horses, gold, cows, diamonds and costumes of various kinds. (1ó4) ŒÊ0ó◊Ÿ ‚¢ÃÙ· ‚’Áã„U ∑§ ¡„U° Ä°U Œ®„U •‚Ë‚– ‚∑§‹ ßÿ Áø⁄U ¡Ëfl„È° ÃÈ‹Á‚ŒÊ‚ ∑§ ߸‚H 196H Do.: mana sa≈to¶e sabanhi ke jaha° taha°. dehiÚ as∂sa, sakala tanaya cira j∂vahu° tulasidåsa ke ∂sa.196. All were satisfied in their heart and invoked blessings here and there, saying, ìMay all the sons of Da‹aratha live long those Lord of Tulas∂dåsa.î (196) øı0ó∑§¿ÈU∑§ ÁŒfl‚ ’Ëà ∞Á„U ÷Ê°ÃË– ¡Êà Ÿ ¡ÊÁŸ• ÁŒŸ •L§ ⁄UÊÃËH ŸÊ◊∑§⁄UŸ ∑§⁄U •fl‚L§ ¡ÊŸË– ÷ͬ ’ÙÁ‹ ¬∆U∞ ◊ÈÁŸ ÇÿÊŸËH 1H ∑§Á⁄U ¬Í¡Ê ÷ͬÁà •‚ ÷Ê·Ê– œÁ⁄U• ŸÊ◊ ¡Ù ◊ÈÁŸ ªÈÁŸ ⁄UÊπÊH ßã„U ∑§ ŸÊ◊ •Ÿ∑§ •ŸÍ¬Ê– ◊Ò¥ ŸÎ¬ ∑§„U’ Sfl◊Áà •ŸÈM§¬ÊH 2H ¡Ù •ÊŸ¢Œ ®‚œÈ ‚Èπ⁄UÊ‚Ë– ‚Ë∑§⁄U Ã¥ òÊÒ‹Ù∑§ ‚ȬʂËH ‚Ù ‚Èπ œÊ◊ ⁄UÊ◊ •‚ ŸÊ◊Ê– •Áπ‹ ‹Ù∑§ ŒÊÿ∑§ Á’üÊÊ◊ÊH 3H Á’Sfl ÷⁄UŸ ¬Ù·Ÿ ∑§⁄U ¡Ù߸– ÃÊ∑§⁄U ŸÊ◊ ÷⁄Uà •‚ „UÙ߸H ¡Ê∑§ ‚ÈÁ◊⁄UŸ Ã¥ Á⁄U¬È ŸÊ‚Ê– ŸÊ◊ ‚òÊÈ„UŸ ’Œ ¬˝∑§Ê‚ÊH 4H Cau.: kachuka divasa b∂te ehi bhå° t∂, jåta na jånia dina aru råt∂. nåmakarana kara avasaru jån∂, bhµupa boli pa¢hae muni gyån∂.1.
- 213. * BÅLA-KÅ°NœA *213 kari pµujå bhµupati asa bhå¶å, dharia nåma jo muni guni råkhå. inha ke nåma aneka anµupå, maiÚ næpa kahaba svamati anurµupå.2. jo åna≈da si≈dhu sukharås∂, s∂kara te° trailoka supås∂. so sukha dhåma råma asanåmå, akhila loka dåyaka bi‹råmå.3. bisva bharana po¶ana kara jo∂, tåkara nåma bharata asa ho∂. jåke sumirana te° ripu nåså, nåma satruhana beda prakåså.4. A few days rolled on in this way; days and nights passed unnoticed. Knowing that the time had come for naming the children, the king sent for the enlightened sage Vasi¶¢ha. After paying him homage the king spoke to him thus, "Holy sir! Kindly assign them names that you have fixed your mind upon." "Their names are many and unique; yet O king, I will declare them according to my own lights. This eldest boy of yours, who is an ocean of felicity and embodiment of joy, a particle of which fills the three worlds with delight, has for His name 'Råma', the very home of bliss and the comforter of all the worlds. Your second son, who sustains and supports the universe, will be called 'Bharata'; while he whose very thought destroys one's enemies is celebrated in the Vedas by the name of ›atrughna'." (1ó4) ŒÙ0ó‹ë¿UŸ œÊ◊ ⁄UÊ◊ Á¬˝ÿ ‚∑§‹ ¡ªÃ •ÊœÊ⁄U– ªÈL§ ’Á‚c≈U ÃÁ„U ⁄UÊπÊ ‹Á¿U◊Ÿ ŸÊ◊ ©UŒÊ⁄UH 197H Do.: lacchana dhåma råma priya sakala jagata ådhåra, guru basi¶¢a tehi råkhå lachimana nåma udåra.197. He who is the abode of noble characteristics, the beloved of ›r∂ Råma and the mainstay of the whole universe, was given by Guru Vasi¶¢ha the splendid name of Lak¶maƒa. (197) øı0óœ⁄U ŸÊ◊ ªÈ⁄U NUŒÿ° Á’øÊ⁄UË– ’Œ Ãàfl ŸÎ¬ Ãfl ‚Èà øÊ⁄UËH ◊ÈÁŸ œŸ ¡Ÿ ‚⁄U’‚ Á‚fl ¬˝ÊŸÊ– ’Ê‹ ∑§Á‹ ⁄U‚ î„U ‚Èπ ◊ÊŸÊH 1H ’Ê⁄UÁ„U à ÁŸ¡ Á„Uà ¬Áà ¡ÊŸË– ‹Á¿U◊Ÿ ⁄UÊ◊ ø⁄UŸ ⁄UÁà ◊ÊŸËH ÷⁄Uà ‚òÊÈ„UŸ ŒÍŸ©U ÷Ê߸– ¬˝÷È ‚fl∑§ ¡Á‚ ¬˝ËÁà ’«U∏Ê߸H 2H SÿÊ◊ ªı⁄U ‚È¢Œ⁄U ŒÙ©U ¡Ù⁄UË– ÁŸ⁄Uπ®„U ¿UÁ’ ¡ŸŸË¥ ÃΟ ÃÙ⁄UËH øÊÁ⁄U©U ‚Ë‹ M§¬ ªÈŸ œÊ◊Ê– ÃŒÁ¬ •Áœ∑§ ‚Èπ‚ʪ⁄U ⁄UÊ◊ÊH 3H NUŒÿ° •ŸÈª˝„U ߢŒÈ ¬˝∑§Ê‚Ê– ‚Íøà Á∑§⁄UŸ ◊ŸÙ„U⁄U „UÊ‚ÊH ∑§’„È°U ©¿¢Uª ∑§’„È°U ’⁄U ¬‹ŸÊ– ◊ÊÃÈ ŒÈ‹Ê⁄Uß ∑§Á„U Á¬˝ÿ ‹‹ŸÊH 4H Cau.: dhare nåma gura hædaya° bicår∂, beda tatva næpa tava suta cår∂. muni dhana jana sarabasa siva prånå, båla keli rasa tehiÚ sukha månå.1. bårehi te nija hita pati jån∂, lachimana råma carana rati mån∂. bharata satruhana dµunau bhå∂, prabhu sevaka jasi pr∂ti baRå∂.2. syåma gaura su≈dara dou jor∂, nirakhahiÚ chabi janan∂° tæna tor∂. cåriu s∂la rµupa guna dhåmå, tadapi adhika sukhasågara råmå.3. hædaya° anugraha i≈du prakåså, sµucata kirana manohara håså. kabahu° ucha≈ga kabahu° bara palanå, måtu dulårai kahi priya lalanå.4. The preceptor assigned these names after careful thought and then said, "Your
- 214. 214 * ›R∫RÅMACARITAMÅNASA * four sons, O king, are the essence of Veda itself. Of them ›r∂ Råma is the sages' treasure, the devotee's all in all and ›iva's very life; He takes delight at present in the rapture of childish sportsî. From his earliest days Lak¶maƒa came to look upon ›r∂ Råma as his benefactor and master and conceived devotion to His feet. The love that existed between the two half-brothers, Bharata and ›atrughna, was as glorious as that which obtains between a master and his servant. As the mothers gazed on the beauty of the two lovely pairs, one of whom was dark, the other fair, they would break a blade of grass in order to avert the evil eye. Although all the four brothers were embodiments of amiability, beauty and goodness, yet ›r∂ Råma was an ocean of bliss par excellence. In His heart shone the moon of grace and His captivating smile represented its rays. Now on her lap and now in the beautiful cradle, the mother fondled Him calling Him her own darling.(1ó4) ŒÙ0óéÿʬ∑§ ’˝rÊÔ ÁŸ⁄¢U¡Ÿ ÁŸªÈ¸Ÿ Á’ªÃ Á’ŸÙŒ– ‚Ù •¡ ¬˝◊ ÷ªÁà ’‚ ∑§ı‚ÀÿÊ ∑¥§ ªÙŒH 198H Do.: byåpaka brahma nira≈jana nirguna bigata binoda, so aja prema bhagati basa kausalyå ke° goda.198. The unborn and all-pervading Brahma, who is untainted by Måyå, without attributes and devoid of play, has sought shelter in the arms of Kausalyå conquered by her love and devotion. (198) øı0ó∑§Ê◊ ∑§ÙÁ≈U ¿UÁ’ SÿÊ◊ ‚⁄UË⁄UÊ– ŸË‹ ∑¢§¡ ’ÊÁ⁄UŒ ª¢÷Ë⁄UÊH •L§Ÿ ø⁄UŸ ¬¢∑§¡ Ÿπ ¡ÙÃË– ∑§◊‹ Œ‹Áã„U ’Ò∆U ¡ŸÈ ◊ÙÃËH 1H ⁄Uπ ∑ȧÁ‹‚ äfl¡ •¢∑ȧ‚ ‚Ù„U– ŸÍ¬È⁄U œÈÁŸ ‚ÈÁŸ ◊ÈÁŸ ◊Ÿ ◊Ù„UH ∑§Á≈U ®∑§Á∑§ŸË ©UŒ⁄U òÊÿ ⁄UπÊ– ŸÊÁ÷ ª÷Ë⁄U ¡ÊŸ ¡®„U ŒπÊH 2H ÷È¡ Á’‚Ê‹ ÷Í·Ÿ ¡Èà ÷Í⁄UË– Á„Uÿ° „UÁ⁄U Ÿπ •Áà ‚Ù÷Ê M§⁄UËH ©U⁄U ◊ÁŸ„UÊ⁄U ¬ÁŒ∑§ ∑§Ë ‚Ù÷Ê– Á’¬˝ ø⁄UŸ Œπà ◊Ÿ ‹Ù÷ÊH 3H ∑¢§’È ∑¢§∆U •Áà Áø’È∑§ ‚È„UÊ߸– •ÊŸŸ •Á◊à ◊ŒŸ ¿UÁ’ ¿UÊ߸H ŒÈß ŒÈß Œ‚Ÿ •œ⁄U •L§ŸÊ⁄U– ŸÊ‚Ê ÁË∑§ ∑§Ù ’⁄UŸÒ ¬Ê⁄UH 4H ‚¢ÈŒ⁄U üÊflŸ ‚ÈøÊL§ ∑§¬Ù‹Ê– •Áà Á¬˝ÿ ◊œÈ⁄U ÃÙÃ⁄U ’Ù‹ÊH ÁøP§Ÿ ∑§ø ∑È¢§Áøà ª÷È•Ê⁄U– ’„ÈU ¬˝∑§Ê⁄U ⁄UÁø ◊ÊÃÈ ‚°flÊ⁄UH 5H ¬Ëà ¤ÊªÈÁ‹•Ê ÃŸÈ ¬Á„U⁄UÊ߸– ¡ÊŸÈ ¬ÊÁŸ Á’ø⁄UÁŸ ◊ÙÁ„U ÷Ê߸H M§¬ ‚∑§®„U ŸÁ„¢U ∑§Á„U üÊÈÁà ‚·Ê– ‚Ù ¡ÊŸß ‚¬Ÿ„È°U ¡®„U ŒπÊH 6H Cau.: kåma ko¢i chabi syåma sar∂rå, n∂la ka≈ja bårida ga≈bh∂rå. aruna carana pa≈kaja nakha jot∂, kamala dalanhi bai¢he janu mot∂.1. rekha kulisa dhvaja a≈kusa sohe, nµupura dhuni suni muni mana mohe. ka¢i ki≈kin∂ udara traya rekhå, nåbhi gabh∂ra jåna jehiÚ dekhå.2. bhuja bisåla bhµu¶ana juta bhµur∂, hiya° hari nakha ati sobhå rµur∂. ura manihåra padika k∂ sobhå, bipra carana dekhata mana lobhå.3. ka≈bu ka≈¢ha ati cibuka suhå∂, ånana amita madana chabi chå∂. dui dui dasana adhara arunåre, nåså tilaka ko baranai påre.4.
- 215. * BÅLA-KÅ°NœA *215 su≈dara ‹ravana sucåru kapolå, ati priya madhura totare bolå . cikkana kaca ku≈cita gabhuåre, bahu prakåra raci måtu sa°våre.5. p∂ta jhaguliå tanu pahirå∂, jånu påni bicarani mohi bhå∂. rµupa sakahiÚ nahiÚ kahi ‹ruti se¶å, so jånai sapanehu° jehiÚ dekhå.6. His dark form, which resembles a blue lotus and a heavy rain-cloud, possessed the beauty of millions of Cupids. The nails glistened on His red lotus-like feet as if pearls had been set on the petals of a rosy lotus. Marks of a thunderbolt, a flag and a goad shone on His soles and the tinkling of His anklets enraptured the heart of sages. A string of tiny bells girdled His waist and there were threefolds in His belly; the depth of His navel is known to him alone who has perceived it. His long arms were adorned with a number of ornaments and the tiger's claw hanging on His breast possessed an exquisite beauty. The elegance of the necklace of gems with a diamond at the lowest end and the print of the Bråhmaƒa's foot* fascinated one's mind. His neck resembled a conch-shell in its spiral shape and the chin looked most beautiful; while His face flushed with the beauty of countless Cupids. Pairs of small teeth were veiled by rosy lips and His beautiful nose and the sectarian mark on His brow defied description. With charming ears and most lovely cheeks, His sweet lisping prattle was most delightful to hear. The smooth and curly hair that had never been trimmed since His very birth had been beautifully dressed in manifold ways by the mother. A yellow frock covered His body and His crawling on knees and hands was most pleasing to me. The elegance of His form was something which even the Vedas and ›e¶a (the serpent-god) could not describe; it is known to him alone who has beheld it even in a dream. (1ó6) ŒÙ0ó‚Èπ ‚¢ŒÙ„U ◊Ù„U¬⁄U ÇÿÊŸ Áª⁄UÊ ªÙÃËÖ Œ¢¬Áà ¬⁄U◊ ¬˝◊ ’‚ ∑§⁄U Á‚‚ÈøÁ⁄Uà ¬ÈŸËÃH 199H Do.: sukha sa≈doha mohapara gyåna girå got∂ta, da≈pati parama prema basa kara sisucarita pun∂ta.199. The all-blissful Lord, who is above delusion and transcends knowledge, speech and all sensuous perception, sported like an innocent child, yielding to the supreme love of the royal couple (Da‹aratha and Kausalyå). (199) øı0ó∞Á„U Á’Áœ ⁄UÊ◊ ¡ªÃ Á¬ÃÈ ◊ÊÃÊ– ∑§Ù‚‹¬È⁄U ’ÊÁ‚ã„U ‚ÈπŒÊÃÊH Á¡ã„U ⁄UÉÊÈŸÊÕ ø⁄UŸ ⁄UÁà ◊ÊŸË– ÁÃã„U ∑§Ë ÿ„U ªÁà ¬˝ª≈U ÷flÊŸËH 1H * Once upon a time there was a discussion among the sages as to which of the three Lords of creation, viz., Brahmå, Vi¶ƒu and ›iva was the greatest. In order to put the matter to the test Brahmåís son Bhægu was deputed to visit the three divinities one by one. Bhægu first approached his own father and did not bow to him as a dutiful son. This enraged Brahmå; but he somehow managed to curb his anger by force of reason. From Brahmåís court the sage went to Kailåsa. The god of gods, ›a∆kara, rose to greet the sage and stretched His arms to embrace him. But Bhægu avoided His touch saying, ìTouch me not, since you have broken social conventions and flouted the injunctions of the Vedas.î ›iva lost His temper when He heard these aspersions. Taking up His trident He proceeded to strike the sage; but Goddess Pårvat∂ intervened and pacified Him. Thereafter Bhægu went to Vaikuƒ¢ha, the abode of Bhagavån Vi¶ƒu, and found the Lord reposing with His head on the lap of ›r∂ Lak¶m∂. Breaking into His room unceremoniously the sage suddenly kicked Him on the chest. The almighty Lord quickly rose with ›r∂ Lak¶m∂, alighted from His bed and, offering him homage, asked his forgiveness for the incivility shown to him by not welcoming him in advance. The Lord then rubbed the sageís foot saying that it might have been hurt by striking against His hard breast. Since then the Lord has ever borne on His bosom the print of the sageís foot as a mark of honour and it stands an abiding monument to His unequalled forbearance.
- 216. 216 * ›R∫RÅMACARITAMÅNASA * ⁄UÉÊȬÁà Á’◊Èπ ¡ÃŸ ∑§⁄U ∑§Ù⁄UË– ∑§flŸ ‚∑§ß ÷fl ’¢œŸ ¿UÙ⁄UËH ¡Ëfl ø⁄UÊø⁄U ’‚ ∑Ò§ ⁄UÊπ– ‚Ù ◊ÊÿÊ ¬˝÷È ‚Ù¥ ÷ÿ ÷ÊπH 2H ÷Î∑ȧÁ≈U Á’‹Ê‚ ŸøÊflß ÃÊ„UË– •‚ ¬˝÷È ¿UÊÁ«∏U ÷Á¡• ∑§„ÈU ∑§Ê„UËH ◊Ÿ ∑˝§◊ ’øŸ ¿UÊÁ«∏U øÃÈ⁄UÊ߸– ÷¡Ã ∑Χ¬Ê ∑§Á⁄U„U®„U ⁄UÉÊÈ⁄UÊ߸H 3H ∞Á„U Á’Áœ Á‚‚ÈÁ’ŸÙŒ ¬˝÷È ∑§Ëã„UÊ– ‚∑§‹ Ÿª⁄U’ÊÁ‚ã„U ‚Èπ ŒËã„UÊH ‹Ò ©U¿¢Uª ∑§’„È°U∑§ „U‹⁄UÊflÒ– ∑§’„È°U ¬Ê‹Ÿ¥ ÉÊÊÁ‹ ¤ÊÈ‹ÊflÒH 4H Cau.: ehi bidhi råma jagata pitu måtå, kosalapura båsinha sukhadåtå. jinha raghunåtha carana rati mån∂, tinha k∂ yaha gati praga¢a bhavån∂.1. raghupati bimukha jatana kara kor∂, kavana sakai bhava ba≈dhana chor∂. j∂va caråcara basa kai råkhe, so måyå prabhu so° bhaya bhåkhe.2. bhæku¢i bilåsa nacåvai tåh∂, asa prabhu chåRi bhajia kahu kåh∂. mana krama bacana chåRi caturå∂, bhajata kæpå karihahiÚ raghurå∂.3. ehi bidhi sisubinoda prabhu k∂nhå, sakala nagarabåsinha sukha d∂nhå. lai ucha≈ga kabahu° ka halaråvai, kabahu° pålane° ghåli jhulåvai.4. In this way ›r∂ Råma, the father and mother of the universe, delighted the people of Ayodhyå. Bhavån∂, this demonstrates how those who have conceived devotion to the feet of the Lord of Raghus are repaid by Him. On the other hand, no one can liberate from the bondage of worldly existence him who is averse to the Lord of Raghus, however much he may struggle.Even that Måyå which has held under her sway all living beings, both animate and inanimate, trembles before the Lord, who makes her dance to the play of His eye-brows. Leaving such a lord, tell me, whom should we adore? The Lord of Raghus will shawer those who betake themselves to Him in thought, word and deed, giving up all gnilenes. In this way the Lord sported as a child, to the delight of all the people of the city. The mother would now dandle Him in her arms, and now put Him down in the cradle and rock Him. (1ó4) ŒÙ0ó¬˝◊ ◊ªŸ ∑§ı‚ÀÿÊ ÁŸÁ‚ ÁŒŸ ¡Êà Ÿ ¡ÊŸ– ‚Èà ‚Ÿ„U ’‚ ◊ÊÃÊ ’Ê‹øÁ⁄Uà ∑§⁄U ªÊŸH 200H Do.: prema magana kausalyå nisi dina jåta na jåna, suta saneha basa måtå bålacarita kara gåna.200. Kausalyå remained so rapt in love that days and nights passed unnoticed. Out of affection for her boy she would sing lays of His childhood. (200) øı0ó∞∑§ ’Ê⁄U ¡ŸŸË¥ •ã„UflÊ∞– ∑§Á⁄U ®‚ªÊ⁄U ¬‹ŸÊ° ¬ı…∏UÊ∞H ÁŸ¡ ∑ȧ‹ ßCÔUŒfl ÷ªflÊŸÊ– ¬Í¡Ê „UÃÈ ∑§Ëã„U •FÊŸÊH 1H ∑§Á⁄U ¬Í¡Ê ŸÒ’l ø…∏UÊflÊ– •Ê¬È ªß¸ ¡„°U ¬Ê∑§ ’ŸÊflÊH ’„ÈUÁ⁄U ◊ÊÃÈ Ã„UflÊ° øÁ‹ •Ê߸– ÷Ù¡Ÿ ∑§⁄Uà Œπ ‚Èà ¡Ê߸H 2H ªÒ ¡ŸŸË Á‚‚È ¬®„U ÷ÿ÷ËÃÊ– ŒπÊ ’Ê‹ ÄUÊ° ¬ÈÁŸ ‚ÍÃÊH ’„ÈUÁ⁄U •Êß ŒπÊ ‚Èà ‚Ù߸– NUŒÿ° ∑¢§¬ ◊Ÿ œË⁄U Ÿ „UÙ߸H 3H ß„UÊ° ©U„UÊ° ŒÈß ’Ê‹∑§ ŒπÊ– ◊ÁÃ÷˝◊ ◊Ù⁄U Á∑§ •ÊŸ Á’‚·ÊH ŒÁπ ⁄UÊ◊ ¡ŸŸË •∑ȧ‹ÊŸË– ¬˝÷È „°UÁ‚ ŒËã„U ◊œÈ⁄U ◊È‚È∑§ÊŸËH 4H
- 217. * BÅLA-KÅ°NœA *217 Cau.: eka båra janan∂° anhavåe, kari si≈gåra palanå° pauRhåe. nija kula i¶¢adeva bhagavånå, pµujå hetu k∂nha asnånå.1. kari pµujå naibedya caRhåvå, åpu ga∂ jaha° påka banåvå. bahuri måtu tahavå° cali å∂, bhojana karata dekha suta jå∂.2. gai janan∂ sisu pahiÚ bhayabh∂tå, dekhå båla tahå° puni sµutå. bahuri åi dekhå suta so∂, hædaya° ka≈pa mana dh∂ra na ho∂.3. ihå° uhå° dui bålaka dekhå, matibhrama mora ki åna bise¶å. dekhi råma janan∂ akulån∂, prabhu ha°si d∂nha madhura musukån∂.4. One day, mother Kausalyå washed and adorned her boy and put Him to sleep in the cradle. Thereafter she bathed herself in order to worship the patron deity of her family. Having worshipped the deity she offered Him food and then returned to the kitchen. When she came back to the place of worship, she beheld her boy eating the food that had been offered to the Lord. Frightened at this, the mother went to her boy and found Him asleep in the nursery. Coming back once more to the temple she still saw the boy there. She now trembled with fear and her mind found no rest. She saw two boys, one in the temple and the other in the nursery. She said to herself, "Is it my mental illusion or some other unusual phenomenon?" When ›r∂ Råma saw His mother perplexed, the Lord gently smiled. (1ó4) ŒÙ0óŒπ⁄UÊflÊ ◊ÊÃÁ„U ÁŸ¡ •jÈà M§¬ •π¢«U– ⁄UÙ◊ ⁄UÙ◊ ¬˝Áà ‹Êª ∑§ÙÁ≈U ∑§ÙÁ≈U ’˝rÊ¢Ô«UH 201H Do.: dekharåvå måtahi nija adbhuta rµupa akha≈Œa, roma roma prati låge ko¢i ko¢i brahma≈Œa.201. The Lord then revealed to His mother His marvellous infinite form, every pore of whose skin contained millions of universes. (201) øı0ó•ªÁŸÃ ⁄UÁ’ ‚Á‚ Á‚fl øÃÈ⁄UÊŸŸ– ’„ÈU ÁªÁ⁄U ‚Á⁄Uà ®‚œÈ ◊Á„U ∑§ÊŸŸH ∑§Ê‹ ∑§◊¸ ªÈŸ ÇÿÊŸ ‚È÷Ê™§– ‚Ù©U ŒπÊ ¡Ù ‚ÈŸÊ Ÿ ∑§Ê™§H 1H ŒπË ◊ÊÿÊ ‚’ Á’Áœ ªÊ…U∏Ë– •Áà ‚÷Ëà ¡Ù⁄¥U ∑§⁄U ∆UÊ…∏UËH ŒπÊ ¡Ëfl ŸøÊflß ¡Ê„UË– ŒπË ÷ªÁà ¡Ù ¿UÙ⁄Uß ÃÊ„UËH 2H ß ¬È‹Á∑§Ã ◊Èπ ’øŸ Ÿ •ÊflÊ– ŸÿŸ ◊ÍÁŒ ø⁄UŸÁŸ Á‚L§ ŸÊflÊH Á’‚◊ÿfl¢Ã ŒÁπ ◊„UÃÊ⁄UË– ÷∞ ’„ÈUÁ⁄U Á‚‚ÈM§¬ π⁄UÊ⁄UËH 3H •SÃÈÁà ∑§Á⁄U Ÿ ¡Êß ÷ÿ ◊ÊŸÊ– ¡ªÃ Á¬ÃÊ ◊Ò¥ ‚Èà ∑§Á⁄U ¡ÊŸÊH „UÁ⁄U ¡ŸŸË ’„UÈUÁ’Áœ ‚◊ȤÊÊ߸– ÿ„U ¡ÁŸ ∑§Ã„È°U ∑§„UÁ‚ ‚ÈŸÈ ◊Ê߸H 4H Cau.: aganita rabi sasi siva caturånana, bahu giri sarita si≈dhu mahi kånana, kåla karma guna gyåna subhåµu, sou dekhå jo sunå na kåµu.1. dekh∂ måyå saba bidhi gåRh∂, ati sabh∂ta jore° kara ¢håRh∂, dekhå j∂va nacåvai jåh∂, dekh∂ bhagati jo chorai tåh∂.2. tana pulakita mukha bacana na åvå, nayana mµudi caranani siru nåvå. bisamayava≈ta dekhi mahatår∂, bhae bahuri sisurµupa kharår∂.3. astuti kari na jåi bhaya månå, jagata pitå maiÚ suta kari jånå. hari janan∂ bahubidhi samujhå∂, yaha jani katahu° kahasi sunu må∂.4.
- 218. 218 * ›R∫RÅMACARITAMÅNASA * She saw therein countless suns and moons, ›ivas and four-faced Brahmås, and a number of mountains, rivers, oceans, plains and woods, as well as the spirit of time, the principle of action, the modes of Prakæti (Sattva, Rajas and Tamas), the spirit of knowledge and Nature and many more things of which she had never heard before. She further perceived Måyå, who is powerful in every respect, stricken with terror and standing with her palms joined together. The mother also beheld the embodied soul, who is made to dance by Måyå, and even so the spirit of devotion, which liberates the soul. The hair on the mother's body bristled and she stood speechless. Closing her eyes she bowed her head at the Lord's feet. Seeing the mother struck with wonder the Slayer of Khara assumed the form of a child again. She was unable to utter praises and trembled at the thought that she had looked upon the Father of the universe as her own child. ›r∂ Hari comforted His mother in many ways and said, "Listen, My mother: do not reveal this fact anywhere." (1ó4) ŒÙ0ó’Ê⁄U ’Ê⁄U ∑§ı‚ÀÿÊ Á’Ÿÿ ∑§⁄Uß ∑§⁄U ¡ÙÁ⁄U– •’ ¡ÁŸ ∑§’„°ÍU éÿÊ¬Ò ¬˝÷È ◊ÙÁ„U ◊ÊÿÊ ÃÙÁ⁄UH 202H Do.: båra båra kausalyå binaya karai kara jori, aba jani kabahµu° byåpai prabhu mohi måyå tori.202. Joining her palms Kausalyå prayed again and again, "See, my Lord, that Your Måyå no longer casts her spell on me." (202) øı0ó’Ê‹øÁ⁄Uà „UÁ⁄U ’„ÈUÁ’Áœ ∑§Ëã„UÊ– •Áà •Ÿ¢Œ ŒÊ‚ã„U ∑§„°U ŒËã„UÊH ∑§¿ÈU∑§ ∑§Ê‹ ’ËÃ¥ ‚’ ÷Ê߸– ’«∏U ÷∞ ¬Á⁄U¡Ÿ ‚ÈπŒÊ߸H 1H øÍ«∏UÊ∑§⁄UŸ ∑§Ëã„U ªÈL§ ¡Ê߸– Á’¬˝ã„U ¬ÈÁŸ ŒÁ¿UŸÊ ’„ÈU ¬Ê߸H ¬⁄U◊ ◊ŸÙ„U⁄U øÁ⁄Uà •¬Ê⁄UÊ– ∑§⁄Uà Á»§⁄Uà øÊÁ⁄U©U ‚È∑ȧ◊Ê⁄UÊH 2H ◊Ÿ ∑˝§◊ ’øŸ •ªÙø⁄U ¡Ù߸– Œ‚⁄UÕ •Á¡⁄U Á’ø⁄U ¬˝÷È ‚Ù߸H ÷Ù¡Ÿ ∑§⁄Uà ’Ù‹ ¡’ ⁄UÊ¡Ê– Ÿ®„U •Êflà ÃÁ¡ ’Ê‹ ‚◊Ê¡ÊH 3H ∑§ı‚ÀÿÊ ¡’ ’Ù‹Ÿ ¡Ê߸– ∆ÈU◊È∑ȧ ∆ÈU◊È∑ȧ ¬˝÷È ø‹®„U ¬⁄UÊ߸H ÁŸª◊ ŸÁà Á‚fl •¢Ã Ÿ ¬ÊflÊ– ÃÊÁ„U œ⁄ÒU ¡ŸŸË „UÁ∆U œÊflÊH 4H œÍ‚⁄U œÍÁ⁄U ÷⁄¥U ÃŸÈ •Ê∞– ÷ͬÁà Á’„UÁ‚ ªÙŒ ’Ò∆UÊ∞H 5H Cau.: bålacarita hari bahubidhi k∂nhå, ati ana≈da dåsanha kaha° d∂nhå. kachuka kåla b∂te° saba bhå∂, baRe bhae parijana sukhadå∂.1. cµuRåkarana k∂nha guru jå∂, bipranha puni dachinå bahu på∂. parama manohara carita apårå, karata phirata cåriu sukumårå.2. mana krama bacana agocara jo∂, dasaratha ajira bicara prabhu so∂. bhojana karata bola jaba råjå, nahiÚ åvata taji båla samåjå.3. kausalyå jaba bolana jå∂, ¢humuku ¢humuku prabhu calahiÚ parå∂. nigama neti siva a≈ta na påvå, tåhi dharai janan∂ ha¢hi dhåvå.4. dhµusara dhµuri bhare° tanu åe, bhµupati bihasi goda bai¢håe.5. ›r∂ Hari indulged in many kinds of childish sports to the great delight of His votaries. After some time all the four brothers passed the stage of infancy, gladdening the inmates of the house. The preceptor then came and performed the ceremony of tonsure;
- 219. * BÅLA-KÅ°NœA *219 and the Bråhmaƒas received handsome presents for officiating at the same. All the four noble princes moved about indulging in numerous plays, which were most delightful to look at. The Lord, who cannot be comprehended through mind, speech or action, sported in the courtyard of Da‹aratha. When the king, while at meals, called Him, He would not turn up, loth as he was to leave the company of His playmates. When Kausalyå went to call Him, the Lord would run away toddling. He whom the Vedas declare in negative terms and whose end even ›iva could not find, the mother ran to catch Him by force. With His body besmirched all over with dust, He came and the king smilingly took Him in his arms. (1ó5) ŒÙ0ó÷Ù¡Ÿ ∑§⁄Uà ø¬‹ Áøà ßà ©Uà •fl‚L§ ¬Êß– ÷ÊÁ¡ ø‹ Á∑§‹∑§Ã ◊Èπ ŒÁœ •ÙŒŸ ‹¬≈UÊßH 203H Do.: bhojana karata capala cita ita uta avasaru påi, bhåji cale kilakata mukha dadhi odana lapa¢åi.203. Even while the Lord sat at meals, His mind was restless, so that the moment He got a chance He would run away hither and thither with a scream of delight, His mouth daubed with curds and rice. (203) øı0ó’Ê‹øÁ⁄Uà •Áà ‚⁄U‹ ‚È„UÊ∞– ‚Ê⁄UŒ ‚· ‚¢÷È üÊÈÁà ªÊ∞H Á¡ã„U ∑§⁄U ◊Ÿ ßã„U ‚Ÿ Ÿ®„U ⁄UÊÃÊ– à ¡Ÿ ’¢Áøà Á∑§∞ Á’œÊÃÊH 1H ÷∞ ∑ȧ◊Ê⁄U ¡’®„ U ‚’ ÷˝ÊÃÊ– ŒËã„U ¡Ÿ™§ ªÈL§ Á¬ÃÈ ◊ÊÃÊH ªÈ⁄UªÎ„°U ª∞ ¬…∏UŸ ⁄UÉÊÈ⁄UÊ߸– •‹¬ ∑§Ê‹ Á’lÊ ‚’ •Ê߸H 2H ¡Ê∑§Ë ‚„U¡ SflÊ‚ üÊÈÁà øÊ⁄UË– ‚Ù „UÁ⁄U ¬…∏U ÿ„U ∑§ıÃÈ∑§ ÷Ê⁄UËH Á’lÊ Á’Ÿÿ ÁŸ¬ÈŸ ªÈŸ ‚Ë‹Ê– π‹®„U π‹ ‚∑§‹ ŸÎ¬‹Ë‹ÊH 3H ∑§⁄UË ’ÊŸ œŸÈ· •Áà ‚Ù„UÊ– Œπà M§¬ ø⁄UÊø⁄U ◊Ù„UÊH Á¡ã„U ’ËÁÕã„U Á’„U⁄U®„U ‚’ ÷Ê߸– ÕÁ∑§Ã „UÙ®„U ‚’ ‹Ùª ‹ÈªÊ߸H 4H Cau.: bålacarita ati sarala suhåe, sårada se¶a sa≈bhu ‹ruti gåe. jinha kara mana inha sana nahiÚ råtå, te jana ba≈cita kie bidhåtå.1. bhae kumåra jabahiÚ saba bhråtå, d∂nha janeµu guru pitu måtå. guragæha° gae paRhana raghurå∂, alapa kåla bidyå saba å∂.2. jåk∂ sahaja svåsa ‹ruti cår∂, so hari paRha yaha kautuka bhår∂. bidyå binaya nipuna guna s∂lå, khelahiÚ khela sakala næpal∂lå.3. karatala båna dhanu¶a ati sohå, dekhata rµupa caråcara mohå. jinha b∂thinha biharahiÚ saba bhå∂, thakita hohiÚ saba loga lugå∂.4. His charming and most innocent childish sports have been sung by ›åradå, ›e¶a, ›ambhu and the Vedas. Those whose mind does not take delight in these, have been deprived by Providence of a great good fortune. When all the four brothers attained of boyhood, the preceptor as well as their parents invested them with the sacred thread. The Lord of Raghus then proceeded to His preceptor's residence for study and in a short time mastered all the branches of knowledge. What a great fun that ›r∂ Hari, whose natural breath stands crystallized in the form of the four Vedas, should go to school. Proficient in learning and perfect in politeness, virtues and decorum, they played all the games imitating the role of a king. With an arrow and bow in the hands of each they appeared
- 220. 220 * ›R∫RÅMACARITAMÅNASA * most charming; their beauty enraptured the whole creation, both animate and inanimate. Through whichever street the four brothers passed in pursuit of their sport, all the men and women there stood motionless on perceiving them. (1ó4) ŒÙ0ó∑§Ù‚‹¬È⁄U ’Ê‚Ë Ÿ⁄U ŸÊÁ⁄U ’Îh •L§ ’Ê‹– ¬˝ÊŸ„ÈU à Á¬˝ÿ ‹ÊªÃ ‚’ ∑§„È°U ⁄UÊ◊ ∑Χ¬Ê‹H 204H Do.: kosalapura bås∂ nara nåri bæddha aru båla, prånahu te priya lågata saba kahu° råma kæpåla.204. The people of Ayodhyå, men and women, elderly men as well as children, all held the gracious Råma dearer than life. (204) øı0ó’¢œÈ ‚πÊ ‚°ª ‹®„U ’Ù‹Ê߸– ’Ÿ ◊ΪÿÊ ÁŸÃ π‹®„U ¡Ê߸H ¬ÊflŸ ◊Ϊ ◊Ê⁄U®„U Á¡ÿ° ¡ÊŸË– ÁŒŸ ¬˝Áà ŸÎ¬Á„U ŒπÊfl®„U •ÊŸËH 1H ¡ ◊Ϊ ⁄UÊ◊ ’ÊŸ ∑§ ◊Ê⁄U– Ã ÃŸÈ ÃÁ¡ ‚È⁄U‹Ù∑§ Á‚œÊ⁄UH •ŸÈ¡ ‚πÊ ‚°ª ÷Ù¡Ÿ ∑§⁄U„UË¥– ◊ÊÃÈ Á¬ÃÊ •ÇÿÊ •ŸÈ‚⁄U„UË¥H 2H ¡Á„U Á’Áœ ‚ÈπË „UÙ®„U ¬È⁄U ‹ÙªÊ– ∑§⁄U®„U ∑Χ¬ÊÁŸÁœ ‚Ùß ‚¢¡ÙªÊH ’Œ ¬È⁄UÊŸ ‚ÈŸ®„U ◊Ÿ ‹Ê߸– •Ê¬È ∑§„U®„U •ŸÈ¡ã„U ‚◊ȤÊÊ߸H 3H ¬˝ÊÃ∑§Ê‹ ©UÁ∆ ∑Ò§ ⁄UÉÊÈŸÊÕÊ– ◊ÊÃÈ Á¬ÃÊ ªÈL§ ŸÊfl®„U ◊ÊÕÊH •Êÿ‚È ◊ÊÁª ∑§⁄U®„U ¬È⁄U ∑§Ê¡Ê– ŒÁπ øÁ⁄Uà „U⁄U·ß ◊Ÿ ⁄UÊ¡ÊH 4H Cau.: ba≈dhu sakhå sa°ga lehiÚ bolå∂, bana mægayå nita khelahiÚ jå∂. påvana mæga mårahiÚ jiya° jån∂, dina prati næpahi dekhåvahiÚ ån∂.1. je mæga råma båna ke måre, te tanu taji suraloka sidhåre. anuja sakhå sa°ga bhojana karah∂°, måtu pitå agyå anusarah∂°.2. jehi bidhi sukh∂ hohiÚ pura logå, karahiÚ kæpånidhi soi sa≈jogå. beda puråna sunahiÚ mana lå∂, åpu kahahiÚ anujanha samujhå∂.3. pråtakåla u¢hi kai raghunåthå, måtu pitå guru nåvahiÚ måthå. åyasu mågi karahiÚ pura kåjå, dekhi carita hara¶ai mana råjå.4. Calling his half-brothers and playmates ›r∂ Råma would take them with Him and go out to the forest for hunting everyday. He would deliberately kill only holy game and brought and showed the daily bag to the king. The beasts that were killed by ›r∂ Råma's shaft went straight to heaven after death. He took His meals with His younger brothers and companions and obeyed the orders of His parents. He would always contrive means to delight the people of the city. He would listen to the Vedas and Puråƒas with rapt attention and would Himself expound the truths contained therein to His younger brothers. Rising at break of day the Lord of Raghus would bow His head to His parents and preceptor and, obtaining their permission, busied Himself with the affairs of the city. The king was glad at heart to see His noble acts. (1ó4) ŒÙ0óéÿʬ∑§ •∑§‹ •ŸË„U •¡ ÁŸªÈ¸Ÿ ŸÊ◊ Ÿ M§¬– ÷ªÃ „UÃÈ ŸÊŸÊ Á’Áœ ∑§⁄Uà øÁ⁄UòÊ •ŸÍ¬H 205H Do.: byåpaka akala an∂ha aja nirguna nåma na rµupa, bhagata hetu nånå bidhi karata caritra anµupa.205. The Lord, who is all-pervading, indivisible, desireless, unbegotten, attributeless
- 221. * BÅLA-KÅ°NœA *221 and without name or form, performed marvellous acts of various kinds for the sake of His devotees. (205) øı0óÿ„U ‚’ øÁ⁄Uà ∑§„UÊ ◊Ò¥ ªÊ߸– •ÊÁªÁ‹ ∑§ÕÊ ‚ÈŸ„ÈU ◊Ÿ ‹Ê߸H Á’SflÊÁ◊òÊ ◊„UÊ◊ÈÁŸ ÇÿÊŸË– ’‚®„U Á’Á¬Ÿ ‚È÷ •ÊüÊ◊ ¡ÊŸËH 1H ¡„°U ¡¬ ¡Çÿ ¡Ùª ◊ÈÁŸ ∑§⁄U„Ë¥– •Áà ◊Ê⁄UËø ‚È’Ê„ÈUÁ„U «U⁄U„UË¥H Œπà ¡Çÿ ÁŸ‚Êø⁄U œÊfl®„U– ∑§⁄U®„U ©U¬º˝fl ◊ÈÁŸ ŒÈπ ¬Êfl®„UH 2H ªÊÁœÃŸÿ ◊Ÿ ®øÃÊ éÿʬ˖ „UÁ⁄U Á’ŸÈ ◊⁄U®„U Ÿ ÁŸÁ‚ø⁄U ¬Ê¬ËH Ã’ ◊ÈÁŸ’⁄U ◊Ÿ ∑§Ëã„U Á’øÊ⁄UÊ– ¬˝÷È •flÃ⁄U©U „U⁄UŸ ◊Á„U ÷Ê⁄UÊH 3H ∞„Í°U Á◊‚ Œπı¥ ¬Œ ¡Ê߸– ∑§Á⁄U Á’ŸÃË •ÊŸı¥ ŒÙ©U ÷Ê߸H ÇÿÊŸ Á’⁄Uʪ ‚∑§‹ ªÈŸ •ÿŸÊ– ‚Ù ¬˝÷È ◊Ò¥ Œπ’ ÷Á⁄U ŸÿŸÊH 4H Cau.: yaha saba carita kahå maiÚ gå∂, ågili kathå sunahu mana lå∂. bisvåmitra mahåmuni gyån∂, basahiÚ bipina subha å‹rama jån∂.1. jaha° japa jagya joga muni karah∂°, ati mår∂ca subåhuhi Œarah∂°. dekhata jagya nisåcara dhåvahiÚ, karahiÚ upadrava muni dukha påvahiÚ.2. gådhitanaya mana ci≈tå byåp∂, hari binu marahiÚ na nisicara påp∂. taba munibara mana k∂nha bicårå, prabhu avatareu harana mahi bhårå.3. ehµu° misa dekhau° pada jå∂, kari binat∂ ånau° dou bhå∂. gyåna biråga sakala guna ayanå, so prabhu maiÚ dekhaba bhari nayanå.4. All this story has been sung by me; now hear attentively what followed. The great enlightened hermit Vi‹våmitra lived in a forest knowing it to be a sacred spot. There he practised Japa (muttering of sacred formulas) and Yoga (contemplation) and performed sacrifices; but he was much afraid of the demons Mår∂ca and Subåhu. For as soon as they saw a sacrifice they would hasten to desecrate it to the great chagrin of the sage, who felt disturbed in his mind and thought that the wicked Råk¶asas could not be disposed of without ›r∂ Hari. The great sage then said to himself, ìThe Lord has already taken birth in order to relieve the earth of its burden. Let me make the outrage of the demons an excuse of seeing His feet and after due entreaty bring the two brothers here. I will regale my eyes with the sight of Him who is the abode of knowledge, dispassion and all virtues." (1ó4) ŒÙ0ó’„ÈUÁ’Áœ ∑§⁄Uà ◊ŸÙ⁄UÕ ¡Êà ‹ÊÁª Ÿ®„U ’Ê⁄U– ∑§Á⁄U ◊Ö¡Ÿ ‚⁄U™§ ¡‹ ª∞ ÷ͬ Œ⁄U’Ê⁄UH 206H Do.: bahubidhi karata manoratha jåta lågi nahiÚ båra, kari majjana saraµu jala gae bhµupa darabåra.206. Indulging in expectation of various kinds the sage took no time in reaching his destination. Bathing in the stream of the Sarayµu he went to the royal court. (206) øı0ó◊ÈÁŸ •Êª◊Ÿ ‚ÈŸÊ ¡’ ⁄UÊ¡Ê– Á◊‹Ÿ ªÿ©U ‹Ò Á’¬˝ ‚◊Ê¡ÊH ∑§Á⁄U Œ¢«Uflà ◊ÈÁŸÁ„U ‚Ÿ◊ÊŸË– ÁŸ¡ •Ê‚Ÿ ’Ò∆UÊ⁄UÁã„U •ÊŸËH 1H ø⁄UŸ ¬πÊÁ⁄U ∑§ËÁã„U •Áà ¬Í¡Ê– ◊Ù ‚◊ •Ê¡È œãÿ Ÿ®„U ŒÍ¡ÊH Á’Á’œ ÷Ê°Áà ÷Ù¡Ÿ ∑§⁄UflÊflÊ– ◊ÈÁŸ’⁄U NUŒÿ° „U⁄U· •Áà ¬ÊflÊH 2H
- 222. 222 * ›R∫RÅMACARITAMÅNASA * ¬ÈÁŸ ø⁄UŸÁŸ ◊‹ ‚Èà øÊ⁄UË– ⁄UÊ◊ ŒÁπ ◊ÈÁŸ Œ„U Á’‚Ê⁄UËH ÷∞ ◊ªŸ Œπà ◊Èπ ‚Ù÷Ê– ¡ŸÈ ø∑§Ù⁄U ¬Í⁄UŸ ‚Á‚ ‹Ù÷ÊH 3H Ã’ ◊Ÿ „U⁄UÁ· ’øŸ ∑§„U ⁄UÊ™§– ◊ÈÁŸ •‚ ∑Χ¬Ê Ÿ ∑§ËÁã„U„ÈU ∑§Ê™§H ∑§Á„U ∑§Ê⁄UŸ •Êª◊Ÿ ÃÈê„UÊ⁄UÊ– ∑§„U„ÈU ‚Ù ∑§⁄Uà Ÿ ‹Êfl©°U ’Ê⁄UÊH 4H •‚È⁄U ‚◊Í„U ‚ÃÊfl®„U ◊Ù„UË– ◊Ò¥ ¡ÊøŸ •Êÿ©°U ŸÎ¬ ÃÙ„UËH •ŸÈ¡ ‚◊à Œ„ÈU ⁄UÉÊÈŸÊÕÊ– ÁŸÁ‚ø⁄U ’œ ◊Ò¥ „UÙ’ ‚ŸÊÕÊH 5H Cau.: muni ågamana sunå jaba råjå, milana gayau lai bipra samåjå. kari da≈Œavata munihi sanamån∂, nija åsana bai¢hårenhi ån∂.1. carana pakhåri k∂nhi ati pµujå, mo sama åju dhanya nahiÚ dµujå. bibidha bhå°ti bhojana karavåvå, munibara hædaya° hara¶a ati påvå.2. puni caranani mele suta cår∂, råma dekhi muni deha bisår∂. bhae magana dekhata mukha sobhå, janu cakora pµurana sasi lobhå.3. taba mana hara¶i bacana kaha råµu, muni asa kæpå na k∂nhihu kåµu. kehi kårana ågamana tumhårå, kahahu so karata na låvau° bårå.4. asura samµuha satåvahiÚ moh∂, maiÚ jåcana åyau° næpa toh∂. anuja sameta dehu raghunåthå, nisicara badha maiÚ hoba sanåthå.5. When the king heard of the sage's visit he went out to meet him with a party of Bråhmaƒas. Prostrating himself on the ground the king reverently brought him in and seated him on his own throne. Then, washing the sage's feet, he paid him great honours and said, "No one else is so blessed as I am today." The king next entertained him with various kinds of food and the great sage was much delighted at heart. He then placed his four sons on the latter's feet. At the sight of ›r∂ Råma the sage forgot all about himself. He was enraptured as he gazed on the beauty of ›r∂ Råma's countenance even as the Cakora bird is enamoured of the full moon. Gladdened at heart, the king then addressed the following words to him, "Reverend sir, you have never shown such grace to me before. Tell me what brings you here; I will carry out your order without delay." "Hosts of demons molest me, O king; I have therefore come to ask something of you. Let me have the Lord of Raghus, ›r∂ Råma, with His younger brother (Lak¶maƒa); with the extermination of the demons I will feel secure.î (1ó5) ŒÙ0óŒ„ÈU ÷ͬ ◊Ÿ „U⁄UÁ·Ã á„ÈU ◊Ù„U •ÇÿÊŸ– œ◊¸ ‚È¡‚ ¬˝÷È ÃÈê„U ∑§ı¥ ßã„U ∑§„°U •Áà ∑§ÀÿÊŸH 207H Do.: dehu bhµupa mana hara¶ita tajahu moha agyåna, dharma sujasa prabhu tumha kau° inha kaha° ati kalyåna.207. ìEntrust them to me, O king, with a cheerful heart; let no infatuation or ignorance stand in your way. You will earn religious merit and fair renown thereby, and your sons will be highly blessed." (207) øı0ó‚ÈÁŸ ⁄UÊ¡Ê •Áà •Á¬˝ÿ ’ÊŸË– NUŒÿ ∑¢§¬ ◊Èπ ŒÈÁà ∑ȧ◊È‹ÊŸËH øıÕ¥¬Ÿ ¬Êÿ©°U ‚Èà øÊ⁄UË– Á’¬˝ ’øŸ Ÿ®„U ∑§„U„ÈU Á’øÊ⁄UËH 1H ◊ʪ„ÈU ÷ÍÁ◊ œŸÈ œŸ ∑§Ù‚Ê– ‚’¸‚ Œ©°U •Ê¡È ‚„U⁄UÙ‚ÊH Œ„U ¬˝ÊŸ Ã¥ Á¬˝ÿ ∑§¿ÈU ŸÊ„UË¥– ‚Ù©U ◊ÈÁŸ Œ©¢° ÁŸÁ◊· ∞∑§ ◊Ê„UË¥H 2H
- 223. * BÅLA-KÅ°NœA *223 ‚’ ‚Èà Á¬˝ÿ ◊ÙÁ„U ¬˝ÊŸ Á∑§ ŸÊßZ– ⁄UÊ◊ ŒÃ Ÿ®„U ’Ÿß ªÙ‚ÊßZH ∑§„°U ÁŸÁ‚ø⁄U •Áà ÉÊÙ⁄U ∑§∆UÙ⁄UÊ– ∑§„°U ‚È¢Œ⁄U ‚Èà ¬⁄U◊ Á∑§‚Ù⁄UÊH 3H ‚ÈÁŸ ŸÎ¬ Áª⁄UÊ ¬˝◊ ⁄U‚ ‚ÊŸË– NUŒÿ° „U⁄U· ◊ÊŸÊ ◊ÈÁŸ ÇÿÊŸËH Ã’ ’Á‚c∆U ’„ÈUÁ’Áœ ‚◊ȤÊÊflÊ– ŸÎ¬ ‚¢Œ„U ŸÊ‚ ∑§„°U ¬ÊflÊH 4H •Áà •ÊŒ⁄U ŒÙ©U ßÿ ’Ù‹Ê∞– NUŒÿ° ‹Êß ’„ÈU ÷Ê°Áà Á‚πÊ∞H ◊⁄U ¬˝ÊŸ ŸÊÕ ‚Èà ŒÙ™§– ÃÈê„U ◊ÈÁŸ Á¬ÃÊ •ÊŸ Ÿ®„U ∑§Ù™§H 5H Cau.: suni råjå ati apriya bån∂, hædaya ka≈pa mukha duti kumulån∂. cauthe°pana påyau° suta cår∂, bipra bacana nahiÚ kahehu bicår∂.1. mågahu bhµumi dhenu dhana koså, sarbasa deu° åju saharoså. deha pråna te° priya kachu nåh∂°, sou muni deu° nimi¶a eka måh∂°.2. saba suta priya mohi pråna ki nå∂°, råma deta nahiÚ banai goså∂°. kaha° nisicara ati ghora ka¢horå, kaha° su≈dara suta parama kisorå.3. suni næpa girå prema rasa sån∂, hædaya° hara¶a månå muni gyån∂. taba basi¶¢ha bahubidhi samujhåvå, næpa sa≈deha nåsa kaha° påvå.4. ati ådara dou tanaya bolåe, hædaya° låi bahu bhå°ti sikhåe. mere pråna nåtha suta doµu, tumha muni pitå åna nahiÚ koµu.5. Hearing this most unwelcome demand the king's heart quivered and the brightness of his countenance faded. He said, "I have been blessed with these four sons in my old age. You have, therefore, made your demand without due consideration, holy sir. Ask of me land, cattle, goods and treasure; I will gladly give all I have without delay. Nothing is dearer than oneís body and life; even these I would part within a second. All my sons are dear to me as life; but I cannot unasme we an away sroo Råma, my lord. My lovely boys, who are yet too young, are no match for the most hideous and relentless demons." The enlightened hermit Vi‹våmitra felt delighted at heart to hear the king's reply, steeped as it was in the nectar of love. Then Vasi¶¢ha pleaded with the king in manifold ways and all his doubts were gone. Most politely he sent for the two boys and pressing them to his bosom admonished them in many ways. Turning to the sage he then said, "My lord, the two boys are my very life. You are their only father now, holy sir; there is no one to look after them." (1ó5) ŒÙ0ó‚ı¥¬ ÷ͬ Á⁄UÁ·Á„U ‚Èà ’„ÈUÁ’Áœ Œß •‚Ë‚– ¡ŸŸË ÷flŸ ª∞ ¬˝÷È ø‹ ŸÊß ¬Œ ‚Ë‚H 208 (∑§)H ‚Ù0ó¬ÈL§·®‚„U ŒÙ©U ’Ë⁄U „U⁄UÁ· ø‹ ◊ÈÁŸ ÷ÿ „U⁄UŸ– ∑Χ¬Ê®‚œÈ ◊ÁÃœË⁄U •Áπ‹ Á’Sfl ∑§Ê⁄UŸ ∑§⁄UŸH 208 (π)H Do.: sau° pe bhµupa ri¶ihi suta bahubidhi dei as∂sa, janan∂ bhavana gae prabhu cale nåi pada s∂sa.208(A). So.: puru¶asi≈ha dou b∂ra hara¶i cale muni bhaya harana, kæpåsi≈dhu matidh∂ra akhila bisva kårana karana.208(B). Invoking various blessings on the boys the king committed them to the care of the sage; then they called at the mother's apartment and bowing their head at her feet departed. The two heroes, lions among men, oceans of compassion, resolute of purpose and the
- 224. 224 * ›R∫RÅMACARITAMÅNASA * ultimate cause of the whole universe, gladly proceeded to rid the sage of his fear. (208A-B) øı¯ó•L§Ÿ ŸÿŸ ©U⁄U ’Ê„ÈU Á’‚Ê‹Ê– ŸË‹ ¡‹¡ ÃŸÈ SÿÊ◊ Ã◊Ê‹ÊH ∑§Á≈U ¬≈U ¬Ëà ∑§‚¥ ’⁄U ÷ÊÕÊ– L§Áø⁄U øʬ ‚Êÿ∑§ ŒÈ„È°U „UÊÕÊH 1H SÿÊ◊ ªı⁄ U ‚È¢Œ⁄U ŒÙ©U ÷Ê߸– Á’SflÊÁ◊òÊ ◊„UÊÁŸÁœ ¬Ê߸H ¬˝÷È ’˝rÊÔãÿŒfl ◊Ò¥ ¡ÊŸÊ– ◊ÙÁ„U ÁŸÁà Á¬ÃÊ Ã¡©U ÷ªflÊŸÊH 2H ø‹ ¡Êà ◊ÈÁŸ ŒËÁã„U ŒπÊ߸– ‚ÈÁŸ ÃÊ«∏U∑§Ê ∑˝§Ùœ ∑§Á⁄U œÊ߸H ∞∑§®„U ’ÊŸ ¬˝ÊŸ „UÁ⁄U ‹Ëã„UÊ– ŒËŸ ¡ÊÁŸ ÃÁ„U ÁŸ¡ ¬Œ ŒËã„UÊH 3H Ã’ Á⁄UÁ· ÁŸ¡ ŸÊÕÁ„U Á¡ÿ° øËã„UË– Á’lÊÁŸÁœ ∑§„UÈ° Á’lÊ ŒËã„UËH ¡Êà ‹Êª Ÿ ¿ÈUœÊ Á¬¬Ê‚Ê– •ÃÈÁ‹Ã ’‹ ÃŸÈ Ã¡ ¬˝∑§Ê‚ÊH 4H Cau.: aruna nayana ura båhu bisålå, n∂la jalaja tanu syåma tamålå. ka¢i pa¢a p∂ta kase° bara bhåthå, rucira cåpa såyaka duhu° håthå.1. syåma gaura su≈dara dou bhå∂, bisvåmitra mahånidhi på∂. prabhu brahmanyadeva maiÚ jånå, mohi niti pitå tajeu bhagavånå.2. cale jåta muni d∂nhi dekhå∂, suni tåRakå krodha kari dhå∂. ekahiÚ båna pråna hari l∂nhå, d∂na jåni tehi nija pada d∂nhå.3. taba ri¶i nija nåthahi jiya° c∂nh∂, bidyånidhi kahu° bidyå d∂nh∂. jåte låga na chudhå pipåså, atulita bala tanu teja prakåså.4. The Lord had reddish eyes, a broad chest and long arms; His body was dark as the blue lotus or the Tamåla tree. With a beautiful quiver fastened at His back with a yellow piece of cloth wrapped round His waist, He held in His two hands a lovely bow and arrow respectively. In the two pretty boys, one of whom was dark and the other fair, Vi‹våmitra secured a great treasure. "I have now realized," said he to himself, "that the Lord is a votary of the Bråhmaƒas; on my account He has left His own father." While on the way the sage pointed out the demoness TåŒakå, who on hearing their voice rushed up in a fury. With a single shaft the Lord took her life and recognizing her as deserving of compassion bestowed His own state on her. Then the seer Vi‹våmitra, while recognizing his lord as the fountain of knowledge, imparted to Him a sacred formula which armed Him against hunger and thirst and endowed Him with unequalled strength of body and a glow of vigour. (1ó4) ŒÙ0ó•ÊÿÈœ ‚’¸ ‚◊̬ ∑Ò§ ¬˝÷È ÁŸ¡ •ÊüÊ◊ •ÊÁŸ– ∑¢§Œ ◊Í‹ »§‹ ÷Ù¡Ÿ ŒËã„U ÷ªÁà Á„Uà ¡ÊÁŸH 209H Do.: åyudha sarba samarpi kai prabhu nija å‹rama åni, ka≈da mµula phala bhojana d∂nha bhagati hita jåni.209. Making over to Him every kind of weapon the sage took the Lord to his own hermitage and devoutly gave Him bulbs, roots and fruits to eat, perceiving in Him his greatest friend. (209) øı0ó¬˝Êà ∑§„UÊ ◊ÈÁŸ ‚Ÿ ⁄UÉÊÈ⁄UÊ߸– ÁŸ÷¸ÿ ¡Çÿ ∑§⁄U„ÈU ÃÈê„U ¡Ê߸H „UÙ◊ ∑§⁄UŸ ‹Êª ◊ÈÁŸ ¤ÊÊ⁄UË– •Ê¬È ⁄U„U ◊π ∑§Ë¥ ⁄UπflÊ⁄UËH 1H ‚ÈÁŸ ◊Ê⁄UËø ÁŸ‚Êø⁄U ∑˝§Ù„UË– ‹Ò ‚„UÊÿ œÊflÊ ◊ÈÁŸº˝Ù„UËH Á’ŸÈ »§⁄U ’ÊŸ ⁄UÊ◊ ÃÁ„U ◊Ê⁄UÊ– ‚à ¡Ù¡Ÿ ªÊ ‚ʪ⁄U ¬Ê⁄UÊH 2H ¬Êfl∑§ ‚⁄U ‚È’Ê„ÈU ¬ÈÁŸ ◊Ê⁄UÊ– •ŸÈ¡ ÁŸ‚Êø⁄U ∑§≈U∑ȧ ‚°ÉÊÊ⁄UÊH
- 225. * BÅLA-KÅ°NœA *225 ◊ÊÁ⁄U •‚È⁄U Ám¡ ÁŸ÷¸ÿ∑§Ê⁄UË– •SÃÈÁà ∑§⁄U®„U Œfl ◊ÈÁŸ ¤ÊÊ⁄UËH 3H Ä°U ¬ÈÁŸ ∑§¿ÈU∑§ ÁŒfl‚ ⁄UÉÊÈ⁄UÊÿÊ– ⁄U„U ∑§ËÁã„U Á’¬˝ã„U ¬⁄U ŒÊÿÊH ÷ªÁà „UÃÈ ’„ÈU ∑§ÕÊ ¬È⁄UÊŸÊ– ∑§„U Á’¬˝ ¡lÁ¬ ¬˝÷È ¡ÊŸÊH 4H Ã’ ◊ÈÁŸ ‚ÊŒ⁄U ∑§„UÊ ’ȤÊÊ߸– øÁ⁄Uà ∞∑§ ¬˝÷È ŒÁπ• ¡Ê߸H œŸÈ·¡Çÿ ‚ÈÁŸ ⁄UÉÊÈ∑ȧ‹ ŸÊÕÊ– „U⁄UÁ· ø‹ ◊ÈÁŸ’⁄U ∑§ ‚ÊÕÊH 5H •ÊüÊ◊ ∞∑§ ŒËπ ◊ª ◊Ê„UË¥– πª ◊Ϊ ¡Ëfl ¡¢ÃÈ Ã„°U ŸÊ„UË¥H ¬Í¿UÊ ◊ÈÁŸÁ„U Á‚‹Ê ¬˝÷È ŒπË– ‚∑§‹ ∑§ÕÊ ◊ÈÁŸ ∑§„UÊ Á’‚·ËH 6H Cau .: pråta kahå muni sana raghurå∂, nirbhaya jagya karahu tumha jå∂. homa karana låge muni jhår∂, åpu rahe makha k∂° rakhavår∂.1. suni mår∂ca nisåcara kroh∂, lai sahåya dhåvå munidroh∂. binu phara båna råma tehi mårå, sata jojana gå sågara pårå.2. påvaka sara subåhu puni mårå, anuja nisåcara ka¢aku sa°ghårå. måri asura dvija nirbhayakår∂, astuti karahiÚ deva muni jhår∂.3. taha° puni kachuka divasa raghuråyå, rahe k∂nhi bipranha para dåyå. bhagati hetu bahu kathå purånå, kahe bipra jadyapi prabhu jånå.4. taba muni sådara kahå bujhå∂, carita eka prabhu dekhia jå∂. dhanu¶ajagya suni raghukula nåthå, hara¶i cale munibara ke såthå.5. å‹rama eka d∂kha maga måh∂°, khaga mæga j∂va ja≈tu taha° nåh∂°. pµuchå munihi silå prabhu dekh∂, sakala kathå muni kahå bise¶∂.6. At daybreak the Lord of Raghus said to the sage, ìYou may now go and perform your sacrifice without any fear of molestation.î All the sages then started offering oblations into the sacred fire, while ›r∂ Råma Himself guarded the sacrifice. On hearing of it the furious demon Mår∂ca, a great enemy of hermits, rushed with his army. ›r∂ Råma struck him with a headless shaft and he fell at a distance of eight hundred miles beyond the sea-shore. The Lord next despatched Subåhu with an arrow of fire; while His younger brother, Lak¶maƒa, exterminated the demon host. Having killed the demons in this way the Lord rid the Bråhmaƒas of their fear; the whole company of gods and sages offered praises to Him. The Lord of Raghus stayed there a few days more and showed His grace to the Bråhmaƒas. Even though the Lord knew everything, the Bråhmaƒas out of their devotion repeated to Him many legends from the Puråƒas. The sage then politely said to Him in a pleading tone, ìMy lord, let us go and witness a performance.î Hearing of a bow-sacrifice, the Lord of Raghus gladly accompanied the noble sage. On the way they saw a hermitage without bird, beast or any other living creature. Observing a slab of stone lying there the Lord inquired of the sage about it, and the latter in reply told Him in detail the whole history behind it. (1ó6) ŒÙ0óªıÃ◊ ŸÊÁ⁄U üÊʬ ’‚ ©U¬‹ Œ„U œÁ⁄U œË⁄U– ø⁄UŸ ∑§◊‹ ⁄U¡ øÊ„UÁà ∑Χ¬Ê ∑§⁄U„ÈU ⁄UÉÊÈ’Ë⁄UH 210H Do.: gautama nåri ‹råpa basa upala deha dhari dh∂ra, carana kamala raja cåhati kæpå karahu raghub∂ra.210. ìGautamaís consort, having assumed the form of a stone under a curse, seeks with patience the dust of Your lotus feet; show mercy to her, O Hero of
- 226. 226 * ›R∫RÅMACARITAMÅNASA * ¿¢U0ó¬⁄U‚à ¬Œ ¬ÊflŸ ‚Ù∑§ Ÿ‚ÊflŸ ¬˝ª≈U ÷߸ ì¬È¢¡ ‚„UË– Œπà ⁄UÉÊÈŸÊÿ∑§ ¡Ÿ ‚ÈπŒÊÿ∑§ ‚Ÿ◊Èπ „UÙß ∑§⁄U ¡ÙÁ⁄U ⁄U„UËH •Áì˝◊•œË⁄Uʬȋ∑§‚⁄UË⁄UÊ◊ÈπŸ®„U•Êflß’øŸ∑§„UË– •ÁÂÿ ’«∏U÷ÊªË ø⁄UŸÁã„U ‹ÊªË ¡Èª‹ ŸÿŸ ¡‹œÊ⁄U ’„UËH 1H œË⁄U¡È ◊Ÿ ∑§Ëã„UÊ ¬˝÷È ∑§„È°U øËã„UÊ ⁄UÉÊȬÁà ∑Χ¬Ê° ÷ªÁà ¬Ê߸– •Áà ÁŸ◊¸‹ ’ÊŸË¥ •SÃÈÁà ∆UÊŸË ÇÿÊŸªêÿ ¡ÿ ⁄UÉÊÈ⁄UÊ߸H ◊Ò¥ ŸÊÁ⁄U •¬ÊflŸ ¬˝÷È ¡ª ¬ÊflŸ ⁄UÊflŸ Á⁄U¬È ¡Ÿ ‚ÈπŒÊ߸– ⁄UÊ¡Ëfl Á’‹ÙøŸ ÷fl ÷ÿ ◊ÙøŸ ¬ÊÁ„U ¬ÊÁ„U ‚⁄UŸ®„U •Ê߸H 2H ◊ÈÁŸ üÊʬ ¡Ù ŒËã„UÊ •Áà ÷‹ ∑§Ëã„UÊ ¬⁄U◊ •ŸÈª˝„U ◊Ò¥ ◊ÊŸÊ– Œπ©°U ÷Á⁄U ‹ÙøŸ „UÁ⁄U ÷fl◊ÙøŸ ß„Uß ‹Ê÷ ‚¢∑§⁄U ¡ÊŸÊH Á’ŸÃË ¬˝÷È ◊Ù⁄UË ◊Ò¥ ◊Áà ÷Ù⁄UË ŸÊÕ Ÿ ◊ʪ©°U ’⁄U •ÊŸÊ– ¬Œ ∑§◊‹ ¬⁄UÊªÊ ⁄U‚ •ŸÈ⁄UÊªÊ ◊◊ ◊Ÿ ◊œÈ¬ ∑§⁄UÒ ¬ÊŸÊH 3H ¡®„U ¬Œ ‚È⁄U‚Á⁄UÃÊ ¬⁄U◊ ¬ÈŸËÃÊ ¬˝ª≈U ÷߸ Á‚fl ‚Ë‚ œ⁄UË– ‚Ù߸ ¬Œ ¬¢∑§¡ ¡Á„U ¬Í¡Ã •¡ ◊◊ Á‚⁄U œ⁄U©U ∑Χ¬Ê‹ „U⁄UËH ∞Á„U ÷Ê°Áà Á‚œÊ⁄UË ªıÃ◊ ŸÊ⁄UË ’Ê⁄U ’Ê⁄U „UÁ⁄U ø⁄UŸ ¬⁄UË– ¡Ù •Áà ◊Ÿ ÷ÊflÊ ‚Ù ’L§ ¬ÊflÊ ªÒ ¬ÁËÙ∑§ •Ÿ¢Œ ÷⁄UËH 4H Cha≈.: parasata pada påvana soka nasåvana praga¢a bha∂ tapapu≈ja sah∂, dekhata raghunåyaka jana sukhadåyaka sanamukha hoi kara jori rah∂. ati prema adh∂rå pulaka sar∂rå mukha nahiÚ åvai bacana kah∂, atisaya baRabhåg∂ carananhi låg∂ jugala nayana jaladhåra bah∂.1. dh∂raju mana k∂nhå prabhu kahu° c∂nhå raghupati kæpå° bhagati på∂, ati nirmala bån∂° astuti ¢hån∂ gyånagamya jaya raghurå∂. maiÚ nåri apåvana prabhu jaga påvana råvana ripu jana sukhadå∂, råj∂va bilocana bhava bhaya mocana påhi påhi saranahiÚ å∂.2. muni ‹råpa jo d∂nhå ati bhala k∂nhå parama anugraha maiÚ månå, dekheu° bhari locana hari bhavamocana ihai låbha sa≈kara jånå. binat∂ prabhu mor∂ maiÚ mati bhor∂ nåtha na mågau° bara ånå, pada kamala parågå rasa anurågå mama mana madhupa karai pånå.3. jehiÚ pada surasaritå parama pun∂tå praga¢a bha∂ siva s∂sa dhar∂, so∂ pada pa≈kaja jehi pµujata aja mama sira dhareu kæpåla har∂. ehi bhå°ti sidhår∂ gautama når∂ båra båra hari carana par∂, jo ati mana bhåvå so baru påvå gai patiloka ana≈da bhar∂.4.
- 227. * BÅLA-KÅ°NœA *227 At the very touch of His holy feet, which drive away sorrow, emerged Ahalyå, a true embodiment of austerity. Beholding the Lord of Raghus, the delight of His servants, she stood before Him with joined palms. Her heart being overwhelmed with love, the hair on her body stood on their end and she was unable to utter a word. The most blessed Ahalyå cleaved to His feet and tears streamed from both her eyes. Recovering herself she recognized the Lord and by the grace of ›r∂ Råma attained devotion to His feet. In a guileless speech she began to praise the Lord, ìGlory to the Lord of Raghus, who is accessible through spiritual knowledge. I am an impure woman, while the Lord is able to sanctify the whole world and is the delight of His servants. O lotus-eyed enemy of Råvaƒa, You rid Your devotees of the fear of rebirth; therefore, I have taken refuge in You. Pray save me, save me. My consort (Gautama) did well in pronouncing a curse on me, and I have deemed it the greatest favour. I have feasted my eyes on ›r∂ Hari (Yourself), who liberated from the bondage of worldly existence. Lord ›a∆kara deems Your sight as the only blessing worth the name. Lord, I am dull witted; I have only one request to make. I seek no other boon from You, my Master; I only crave that my mind may ever continue to enjoy the love of Your feet-dust even as a bee sucks the honey from a lotus. The merciful Lord ›r∂ Hari placed on my head the same lotus feet from which issued the most holy Ga∆gå (the heavenly river)ówhich is borne by ›iva on His headó and which are adored by Brahmå (the Creator).î Having thus praised ›r∂ Hari and falling again and again at His feet Gautamaís consort (Ahalyå) took leave of the Lord; and securing a boon, which she held most dear to her heart, she went to her husbandís abode full of joy. (1ó4) ŒÙ0ó•‚ ¬˝÷È ŒËŸ’¢œÈ „UÁ⁄U ∑§Ê⁄UŸ ⁄UÁ„Uà ŒÿÊ‹– ÃÈ‹Á‚ŒÊ‚ ‚∆U ÃÁ„U ÷¡È ¿UÊÁ«∏U ∑§¬≈U ¡¢¡Ê‹H 211H Do.: asa prabhu d∂naba≈dhu hari kårana rahita dayåla, tulasidåsa sa¢ha tehi bhaju chåRi kapa¢a ja≈jåla.211. The Lord ›r∂ Hari is such a great friend of the humble and compassionate beyond oneís deserts. Adore Him, O foolish Tulas∂dåsa, giving up all deceit and wily wrangling. (211) [PAUSE 7 FOR A THIRTY-DAY RECITATION] øı0óø‹ ⁄UÊ◊ ‹Á¿U◊Ÿ ◊ÈÁŸ ‚¢ªÊ– ª∞ ¡„UÊ° ¡ª ¬ÊflÁŸ ª¢ªÊH ªÊÁœ‚ÍŸÈ ‚’ ∑§ÕÊ ‚ÈŸÊ߸– ¡Á„U ¬˝∑§Ê⁄U ‚È⁄U‚Á⁄U ◊Á„U •Ê߸H 1H Ã’ ¬˝÷È Á⁄UÁ·ã„U ‚◊à Ÿ„UÊ∞– Á’Á’œ ŒÊŸ ◊Á„UŒflÁã„U ¬Ê∞H „U⁄UÁ· ø‹ ◊ÈÁŸ ’΢Œ ‚„UÊÿÊ– ’Áª Á’Œ„U Ÿª⁄U ÁŸ•⁄UÊÿÊH 2H ¬È⁄U ⁄UêÿÃÊ ⁄UÊ◊ ¡’ ŒπË– „U⁄U· •ŸÈ¡ ‚◊à Á’‚·ËH ’ʬ˥ ∑ͧ¬ ‚Á⁄Uà ‚⁄ U ŸÊŸÊ– ‚Á‹‹ ‚Ȝʂ◊ ◊ÁŸ ‚٬ʟÊH 3H ª¢È¡Ã ◊¢¡È ◊ûÊ ⁄U‚ ÷΢ªÊ– ∑ͧ¡Ã ∑§‹ ’„ÈU’⁄UŸ Á’„¢UªÊH ’⁄UŸ ’⁄UŸ Á’∑§‚ ’Ÿ ¡ÊÃÊ– ÁòÊÁ’œ ‚◊Ë⁄U ‚ŒÊ ‚ÈπŒÊÃÊH 4H Cau.: cale råma lachimana muni sa≈gå, gae jahå° jaga påvani ga≈gå. gådhisµunu saba kathå sunå∂, jehi prakåra surasari mahi å∂.1.
- 228. 228 * ›R∫RÅMACARITAMÅNASA * taba prabhu ri¶inha sameta nahåe, bibidha dåna mahidevanhi påe. hara¶i cale muni bæ≈da sahåyå, begi bideha nagara niaråyå.2. pura ramyatå råma jaba dekh∂, hara¶e anuja sameta bise¶∂. båp∂° kµupa sarita sara nånå, salila sudhåsama mani sopånå.3. gu≈jata ma≈ju matta rasabhæ≈gå, kµujata kala bahubarana biha≈gå. barana barana bikase bana jåtå, tribidha sam∂ra sadå sukhadåtå.4. ›r∂ Råma and Lak¶maƒa accompanied the sage and reached the bank of the Ga∆gå, the stream of which purifies the whole universe. The son of Gådhi, Vi‹våmitra, related the whole legend how the celestial stream had come down upon earth. The Lord then performed His ablutions with all the sages, and the Bråhmaƒas received gifts of various kinds. Accompanied by a troop of hermits the Lord gladly proceeded further and quickly drew near to the capital of the Videhas, Mithilå. When ›r∂ Råma beheld the beauty of the city, He as well as His younger brother were much delighted. There were many big and small wells, rivers and tanks with water as sweet as nectar and reached by flights of steps made of jewels. Bees, drunk with honey, made a sweet humming sound and birds of various hues softly cooed. Lotuses of different colours opened their petals; while a cool, soft and fragrant breeze ever delighted the soul. (1ó4) ŒÙ0ó‚È◊Ÿ ’ÊÁ≈U∑§Ê ’ʪ ’Ÿ Á’¬È‹ Á’„¢Uª ÁŸflÊ‚– »Í§‹Ã »§‹Ã ‚ȬÀ‹flà ‚Ù„Uà ¬È⁄U ø„È°U ¬Ê‚H 212H Do.: sumana bå¢ikå båga bana bipula biha≈ga nivåsa, phµulata phalata supallavata sohata pura cahu° påsa.212. The city was adorned on all sides with flower-gardens,orchards and groves, the haunt of innumerable birds, full of blossoms, fruits and charming leaves. (212) øı0ó’Ÿß Ÿ ’⁄UŸÃ Ÿª⁄U ÁŸ∑§Ê߸– ¡„UÊ° ¡Êß ◊Ÿ ÄU°ß° ‹Ù÷Ê߸H øÊL§ ’¡ÊL§ Á’ÁøòÊ •°’Ê⁄UË– ◊ÁŸ◊ÿ Á’Áœ ¡ŸÈ Sfl∑§⁄U ‚°flÊ⁄UËH 1H œÁŸ∑§ ’ÁŸ∑§ ’⁄U œŸŒ ‚◊ÊŸÊ– ’Ò∆U ‚∑§‹ ’SÃÈ ‹Ò ŸÊŸÊH øı„U≈U ‚¢ÈŒ⁄U ª‹Ë¥ ‚È„UÊ߸– ‚¢Ãà ⁄U„U®„U ‚Ȫ¢œ ®‚øÊ߸H 2H ◊¢ª‹◊ÿ ◊¢ÁŒ⁄U ‚’ ∑§⁄¥U– ÁøÁòÊà ¡ŸÈ ⁄UÁßÊÕ ÁøÃ⁄¥UH ¬È⁄U Ÿ⁄U ŸÊÁ⁄U ‚È÷ª ‚ÈÁø ‚¢ÃÊ– œ⁄U◊‚Ë‹ ÇÿÊŸË ªÈŸfl¢ÃÊH 3H •Áà •ŸÍ¬ ¡„°U ¡Ÿ∑§ ÁŸflÊ‚Í– Á’Õ∑§®„U Á’’Èœ Á’‹ÙÁ∑§ Á’‹Ê‚ÍH „UÙà øÁ∑§Ã Áøà ∑§Ù≈U Á’‹Ù∑§Ë– ‚∑§‹ ÷ÈflŸ ‚Ù÷Ê ¡ŸÈ ⁄UÙ∑§ËH 4H Cau.: banai na baranata nagara nikå∂, jahå° jåi mana taha°iÚ lobhå∂. cåru bajåru bicitra a°bår∂, manimaya bidhi janu svakara sa°vår∂.1. dhanika banika bara dhanada samånå, bai¢he sakala bastu lai nånå. cauha¢a su≈dara gal∂° suhå∂, sa≈tata rahahiÚ suga≈dha siÚcå∂.2. ma≈galamaya ma≈dira saba kere° , citrita janu ratinåtha citere°. pura nara nåri subhaga suci sa≈tå, dharamas∂la gyån∂ gunava≈tå.3. ati anµupa jaha° janaka nivåsµu, bithakahiÚ bibudha biloki bilåsµu. hota cakita cita ko¢a bilok∂, sakala bhuvana sobhå janu rok∂.4. The beauty of the city surpassed description; every inch of it was soul-captivating.
- 229. * BÅLA-KÅ°NœA *229 There was a lovely bazar and gorgeous balconies made of jewels, fashioned as it were, by the Creator with his own hands. Wealthy and good merchants, who vied with Kubera (the god of wealth), sat with all their various goods. Beautiful crossings of roads and charming streets were constantly sprinkled with scented waters. The houses of all were abodes of bliss and contained beautiful wall-paintings portrayed, as it were, by Ratiís lord (Cupid) himself. The people of the city, both men and women, were good-looking, pious, saintly, virtuous, wise and accomplished. The palace of King Janaka was most marvellous, the sight of whose splendour astounded even gods. Even the fortification wall filled the mind with wonder; it seemed as if it had enclosed within its limits the beauty of the whole universe. (1ó4) ŒÙ0óœfl‹ œÊ◊ ◊ÁŸ ¬È⁄U≈U ¬≈U ‚ÈÉÊÁ≈Uà ŸÊŸÊ ÷Ê°ÁÖ Á‚ÿ ÁŸflÊ‚ ‚È¢Œ⁄U ‚ŒŸ ‚Ù÷Ê Á∑§Á◊ ∑§Á„U ¡ÊÁÃH 213H Do.: dhavala dhåma mani pura¢a pa¢a sugha¢ita nånå bhå°ti, siya nivåsa su≈dara sadana sobhå kimi kahi jåti.213. White palaces were screened here and there by bejewelled gold tapestries of various beautiful designs; while the exquisite palace where S∂tå lived was far too lovely for words to describe. (213) øı0ó‚È÷ª mÊ⁄U ‚’ ∑ȧÁ‹‚ ∑§¬Ê≈UÊ– ÷ͬ ÷Ë⁄U Ÿ≈U ◊ʪœ ÷Ê≈UÊH ’ŸË Á’‚Ê‹ ’ÊÁ¡ ª¡ ‚Ê‹Ê– „Uÿ ªÿ ⁄UÕ ‚¢∑ȧ‹ ‚’ ∑§Ê‹ÊH 1H ‚Í⁄U ‚Áøfl ‚Ÿ¬ ’„ÈUÃ⁄U– ŸÎ¬ªÎ„U ‚Á⁄U‚ ‚ŒŸ ‚’ ∑§⁄UH ¬È⁄U ’Ê„U⁄U ‚⁄U ‚Á⁄Uà ‚◊ˬʖ ©UÃ⁄U ¡„°U Ä°U Á’¬È‹ ◊„UˬÊH 2H ŒÁπ •ŸÍ¬ ∞∑§ •°fl⁄UÊ߸– ‚’ ‚Ȭʂ ‚’ ÷Ê°Áà ‚È„UÊ߸H ∑§ıÁ‚∑§ ∑§„U©U ◊Ù⁄UU ◊ŸÈ ◊ÊŸÊ– ß„UÊ° ⁄UÁ„U• ⁄UÉÊÈ’Ë⁄U ‚È¡ÊŸÊH 3H ÷‹®„U ŸÊÕ ∑§Á„U ∑Χ¬ÊÁŸ∑§ÃÊ– ©UÃ⁄U Ä°U ◊ÈÁŸ’΢Œ ‚◊ÃÊH Á’SflÊÁ◊òÊ ◊„UÊ◊ÈÁŸ •Ê∞– ‚◊ÊøÊ⁄U Á◊ÁՋʬÁà ¬Ê∞H 4H Cau.: subhaga dvåra saba kulisa kapå¢å, bhµupa bh∂ra na¢a mågadha bhå¢å. ban∂ bisåla båji gaja sålå, haya gaya ratha sa≈kula saba kålå.1. sµura saciva senapa bahutere, næpagæha sarisa sadana saba kere. pura båhera sara sarita sam∂på, utare jaha° taha° bipula mah∂på.2. dekhi anµupa eka a°varå∂, saba supåsa saba bhå°ti suhå∂. kausika kaheu mora manu månå, ihå° rahia raghub∂ra sujånå.3. bhalehiÚ nåtha kahi kæpåniketå, utare taha° munibæ≈da sametå. bisvåmitra mahåmuni åe, samåcåra mithilåpati påe.4. The entrances to the palace were all beautiful and hard like thunder bolt (or made of diamond). They were always thronged with feudatory princes, dancers, panegyrists and bards. There were spacious stables and stalls for elephants, which were crowded at all times with steeds, elephants and chariots. The king had a number of brave ministers and generals. They all owned mansions that vied with the royal palace. In the outskirts of the city by the side of lakes and rivers numerous princes had encamped here and there. On seeing a fine mango-grove, which was comfortable and agreeable in everyway, the sage
- 230. 230 * ›R∫RÅMACARITAMÅNASA * Kau‹ika (Vi‹våmitra) said, ìO wise hero of Raghuís race, I like this orchard; let us stay here.î ìVery well, my lord !î answered the gracious Lord, and encamped there with all the hermitsí train . When the king of Mithilå got the news that the great sage Vi‹våmitra had come. (1ó4) ŒÙ0󂢪 ‚Áøfl ‚ÈÁø ÷ÍÁ⁄U ÷≈U ÷Í‚È⁄U ’⁄U ªÈ⁄U ÇÿÊÁÖ ø‹ Á◊‹Ÿ ◊ÈÁŸŸÊÿ∑§Á„U ◊ÈÁŒÃ ⁄UÊ©U ∞Á„U ÷Ê°ÁÃH 214H Do.: sa≈ga saciva suci bhµuri bha¢a bhµusura bara gura gyåti, cale milana muninåyakahi mudita råu ehi bhå°ti.214. He took with him his faithful ministers, a number of warriors, noble Bråhmaƒas, his family preceptor (›atånanda) and the chief of his kinsmen, and thus went forth rejoicing to meet the formost among sages. (214) øı¯ó ∑§Ëã„U ¬˝ŸÊ◊È ø⁄UŸ œÁ⁄U ◊ÊÕÊ– ŒËÁã„U •‚Ë‚ ◊ÈÁŒÃ ◊ÈÁŸŸÊÕÊH Á’¬˝’΢Œ ‚’ ‚ÊŒ⁄U ’¢Œ– ¡ÊÁŸ ÷ÊÇÿ ’«∏U ⁄UÊ©U •Ÿ¢ŒH 1H ∑ȧ‚‹ ¬˝SŸ ∑§Á„U ’Ê⁄U®„U ’Ê⁄UÊ– Á’SflÊÁ◊òÊ ŸÎ¬Á„U ’Ò∆UÊ⁄UÊH ÃÁ„U •fl‚⁄U •Ê∞ ŒÙ©U ÷Ê߸– ª∞ ⁄U„U ŒπŸ »È§‹flÊ߸H 2H SÿÊ◊ ªı⁄U ◊ÎŒÈ ’ÿ‚ Á∑§‚Ù⁄UÊ– ‹ÙøŸ ‚ÈπŒ Á’Sfl Áøà øÙ⁄UÊH ©U∆U ‚∑§‹ ¡’ ⁄UÉÊȬÁà •Ê∞– Á’SflÊÁ◊òÊ ÁŸ∑§≈U ’Ò∆UÊ∞H 3H ÷∞ ‚’ ‚ÈπË ŒÁπ ŒÙ©U ÷˝ÊÃÊ– ’ÊÁ⁄U Á’‹ÙøŸ ¬È‹Á∑§Ã ªÊÃÊH ◊Í⁄UÁà ◊œÈ⁄U ◊ŸÙ„U⁄U ŒπË– ÷ÿ©U Á’Œ„ÈU Á’Œ„ÈU Á’‚·ËH 4H Cau.: k∂nha pranåmu carana dhari måthå, d∂nhi as∂sa mudita muninåthå. biprabæ≈da saba sådara ba≈de, jåni bhågya baRa råu ana≈de.1. kusala prasna kahi bårahiÚ bårå, bisvåmitra næpahi bai¢hårå. tehi avasara åe dou bhå∂, gae rahe dekhana phulavå∂.2. syåma gaura mædu bayasa kisorå, locana sukhada bisva cita corå. u¢he sakala jaba raghupati åe, bisvåmitra nika¢a bai¢håe.3. bhae saba sukh∂ dekhi dou bhråtå, båri bilocana pulakita gåtå. mµurati madhura manohara dekh∂, bhayau bidehu bidehu bise¶∂.4. Placing his head on the sageís feet the king made obeisance to him; while the lord of the sages, Vi‹våmitra, gladly gave him his blessing. The king then respectfully saluted the Bråhmaƒas and congratulated himself on his good fortune (in being able to receive them). Inquiring again and again about his welfare, Vi‹våmitra led the king to a seat. At that very time arrived the two half-brothers, who had gone to see the garden. One dark and the other fair, the two lads were yet tender of age. The delight of all eyes, they stole the heart ofthewholeworld.AllthosepresentthererosewhentheLordofRaghuscame;andVi‹våmitra seated Him by his side. They were all delighted to see the two brothers: tears rushed to their eyes and the hair on their body bristled with joy. Beholding ›r∂ Råmaís lovely and charming form, King Videha* (Janaka) was particularly beside himself with joy. (1ó4) * There is a pun on the word ëVidehaí in the original. The kings of Mithilå enjoyed the hereditary title of ëVidehaí because they ruled over the territory of Videha (Mithilå). King Janaka was also a man of wisdom and had, therefore, no feeling of self-identification with the body. At the sight of ›r∂ Råma, however, he was completely out of his body and therefore justified his name (Videha) in a special degree.
- 231. * BÅLA-KÅ°NœA *231 ŒÙ0ó¬˝◊ ◊ªŸ ◊ŸÈ ¡ÊÁŸ ŸÎ¬È ∑§Á⁄U Á’’∑ȧ œÁ⁄U œË⁄U– ’Ù‹©U ◊ÈÁŸ ¬Œ ŸÊß Á‚L§ ªŒªŒ Áª⁄UÊ ª÷Ë⁄UH 215H Do.: prema magana manu jåni næpu kari bibeku dhari dh∂ra, boleu muni pada nåi siru gadagada girå gabh∂ra.215. Finding his heart overwhelmed with love the king recovered himself by recourse to reason and, bowing his head at the sageís feet, spoke the following pregnant words in a voice choked with emotion:ó (215) øı0ó∑§„U„ÈU ŸÊÕ ‚È¢Œ⁄U ŒÙ©U ’Ê‹∑§– ◊ÈÁŸ∑ȧ‹ ÁË∑§ Á∑§ ŸÎ¬∑ȧ‹¬Ê‹∑§H ’˝rÊÔ ¡Ù ÁŸª◊ ŸÁà ∑§Á„U ªÊflÊ– ©U÷ÿ ’· œÁ⁄U ∑§Ë ‚Ùß •ÊflÊH 1H ‚„U¡ Á’⁄UʪM§¬ ◊ŸÈ ◊Ù⁄UÊ– ÕÁ∑§Ã „UÙà Á¡Á◊ ø¢Œ ø∑§Ù⁄UÊH ÃÊà ¬˝÷È ¬Í¿U©°U ‚ÁÃ÷Ê™§– ∑§„U„ÈU ŸÊÕ ¡ÁŸ ∑§⁄U„ÈU ŒÈ⁄UÊ™§H 2H ßã„UÁ„U Á’‹Ù∑§Ã •Áà •ŸÈ⁄Uʪʖ ’⁄U’‚ ’˝rÊÔ‚ÈπÁ„U ◊Ÿ àÿʪÊH ∑§„U ◊ÈÁŸ Á’„UÁ‚ ∑§„U„ÈU ŸÎ¬ ŸË∑§Ê– ’øŸ ÃÈê„UÊ⁄U Ÿ „UÙß •‹Ë∑§ÊH 3H ÿ Á¬˝ÿ ‚’Á„U ¡„UÊ° ‹Áª ¬˝ÊŸË– ◊Ÿ ◊È‚È∑§Ê®„U ⁄UÊ◊È ‚ÈÁŸ ’ÊŸËH ⁄UÉÊÈ∑ȧ‹ ◊ÁŸ Œ‚⁄UÕ ∑§ ¡Ê∞– ◊◊ Á„Uà ‹ÊÁª Ÿ⁄U‚ ¬∆UÊ∞H 4H Cau.: kahahu nåtha su≈dara dou bålaka, munikula tilaka ki næpakulapålaka. brahma jo nigama neti kahi gåvå, ubhaya be¶a dhari k∂ soi åvå.1. sahaja birågarµupa manu morå, thakita hota jimi ca≈da cakorå. tåte prabhu pµuchau° satibhåµu, kahahu nåtha jani karahu duråµu.2. inhahi bilokata ati anurågå, barabasa brahmasukhahi mana tyågå. kaha muni bihasi kahehu næpa n∂kå, bacana tumhåra na hoi al∂kå.3. Ye priya sabahi jahå° lagi prån∂, mana musukåhiÚ råmu suni bån∂. raghukula mani dasaratha ke jåe, mama hita lågi naresa pa¢håe.4. ìTell me, my lord: are these two pretty boys the ornament of a sageís family or the proteetors of some royal dynasty? Or, is it that Brahma (the Absolute), whom the Vedas describe in negative terms such as ëNot thatí (Neti), has appeared in a dual form? My mind, which is dispassion itself in its natural form, is enraptured at their sight even as the Cakora bird is transported with joy at the sight of the moon. Therefore, Sir, I earnestly inquire of you: tell me the truth, my Lord; hide nothing from me. Deeply attached to them at their very sight, my mind has perforce renounced the joy of absorption into Brahma.î The sage smilingly answered, ìYou have spoken well, O king; your words can never be untrue. Whatever living beings there are in this world, they all love these boys.î ›r∂ Råma smiled within Himself on hearing these words. ìThey are the sons of King Da‹aratha, the jewel of Raghuís race; the king has sent them for my cause. (1ó4) ŒÙ0ó⁄UÊ◊È ‹πŸÈ ŒÙ©U ’¢œÈ’⁄U M§¬ ‚Ë‹ ’‹ œÊ◊– ◊π ⁄UÊπ©U ‚’È ‚ÊÁπ ¡ªÈ Á¡Ã •‚È⁄U ‚¢ª˝Ê◊H 216H Do.: råmu lakhanu dou ba≈dhubara rµupa s∂la bala dhåma, makha råkheu sabu såkhi jagu jite asura sa≈gråma.216. These two noble brothers, Råma and Lak¶maƒa, are the embodiments of beauty,
- 232. 232 * ›R∫RÅMACARITAMÅNASA * virtue and strength. The whole world knows that they conquered the demons in battle and protected my sacrifice from harm.î (216) øı0ó◊ÈÁŸ Ãfl ø⁄UŸ ŒÁπ ∑§„U ⁄UÊ™§– ∑§Á„U Ÿ ‚∑§©°U ÁŸ¡ ¬Èãÿ ¬˝÷Ê™§H ‚È¢Œ⁄U SÿÊ◊ ªı⁄U ŒÙ©U ÷˝ÊÃÊ– •ÊŸ°Œ„ÍU ∑§ •ÊŸ°Œ ŒÊÃÊH 1H ßã„U ∑Ò§ ¬˝ËÁà ¬⁄U‚¬⁄U ¬ÊflÁŸ– ∑§Á„U Ÿ ¡Êß ◊Ÿ ÷Êfl ‚È„UÊflÁŸH ‚ÈŸ„ÈU ŸÊÕ ∑§„U ◊ÈÁŒÃ Á’Œ„Í– ’˝rÊÔ ¡Ëfl ßfl ‚„U¡ ‚Ÿ„ÍUH 2H ¬ÈÁŸ ¬ÈÁŸ ¬˝÷ÈÁ„U ÁøÃfl Ÿ⁄UŸÊ„Í– ¬È‹∑§ ªÊà ©U⁄U •Áœ∑§ ©U¿UÊ„ÍUH ◊ÈÁŸÁ„U ¬˝‚¢Á‚ ŸÊß ¬Œ ‚Ë‚Í– ø‹©U ‹flÊß Ÿª⁄U •flŸË‚ÍH 3H ‚È¢Œ⁄U ‚ŒŸÈ ‚ÈπŒ ‚’ ∑§Ê‹Ê– ÄUÊ° ’Ê‚È ‹Ò ŒËã„U ÷È•Ê‹ÊH ∑§Á⁄U ¬Í¡Ê ‚’ Á’Áœ ‚fl∑§Ê߸– ªÿ©U ⁄UÊ©U ªÎ„U Á’ŒÊ ∑§⁄UÊ߸H 4H Cau.: muni tava carana dekhi kaha råµu, kahi na sakau° nija punya prabhåµu. su≈dara syåma gaura dou bhråtå, åna°dahµu ke åna°da dåtå.1. inha kai pr∂ti parasapara påvani, kahi na jåi mana bhåva suhåvani. sunahu nåtha kaha mudita bidehµu, brahma j∂va iva sahaja sanehµu.2. puni puni prabhuhi citava naranåhµu, pulaka gåta ura adhika uchåhµu. munihi prasa≈si nåi pada s∂sµu, caleu lavåi nagara avan∂sµu.3. su≈dara sadanu sukhada saba kålå, tahå° båsu lai d∂nha bhuålå. kari pµujå saba bidhi sevakå∂, gayau råu gæha bidå karå∂.4. ìWhen I behold your feet, O sage,îadded the king, ìI cannot tell what a great merit I have earned in the past. These two brothers, one of whom is dark of hue and the other fair, are the delight of delight itself. Their guileless affection for each other is beyond description; it is so agreeable and soul-ravishing.î ìListen to me, my lord,î continued King Videha rejoicing, ìthey have natural affinity for each other like the one existing between Brahma (the Supreme Spirit) and J∂va (the individual soul).î The king gazed upon the Lord over and over again; the hair on his body stood on end and his heart overflowed with joy. Extolling the sage and bowing his head at the latterís feet, the king escorted him to his capital, and lodged the sage in a beautiful palace which was comfortable at all times. Then, after further homage and rendering all kinds of service to him, the king took leave of the sage and returned to his own palace. (1ó4) ŒÙ0óÁ⁄U·ÿ ‚¢ª ⁄UÉÊÈ’¢‚ ◊ÁŸ ∑§Á⁄U ÷Ù¡ŸÈ Á’üÊÊ◊È– ’Ò∆U ¬˝÷È ÷˝ÊÃÊ ‚Á„Uà ÁŒfl‚È ⁄U„UÊ ÷Á⁄U ¡Ê◊ÈH 217H Do.: ri¶aya sa≈ga raghuba≈sa mani kari bhojanu bi‹råmu, bai¢he prabhu bhråtå sahita divasu rahå bhari jåmu.217. Having dined with the seers and rested awhile, Lord ›r∂ Råma, the Jewel of Raghuís race, sat down by His brotherís side, a quarter of the day still remained. (217) øı0ó‹πŸ NUŒÿ° ‹Ê‹‚Ê Á’‚·Ë– ¡Êß ¡Ÿ∑§¬È⁄U •Êß• ŒπËH ¬˝÷È ÷ÿ ’„ÈUÁ⁄U ◊ÈÁŸÁ„U ‚∑ȧøÊ„UË¥– ¬˝ª≈U Ÿ ∑§„U®„U ◊Ÿ®„U ◊È‚È∑§Ê„UË¢H 1H ⁄UÊ◊ •ŸÈ¡ ◊Ÿ ∑§Ë ªÁà ¡ÊŸË– ÷ªÃ ’¿U‹ÃÊ Á„Uÿ° „ÈU‹‚ÊŸËH ¬⁄U◊ Á’ŸËà ‚∑ȧÁø ◊È‚È∑§Ê߸– ’Ù‹ ªÈ⁄U •ŸÈ‚Ê‚Ÿ ¬Ê߸H 2H
- 233. * BÅLA-KÅ°NœA *233 ŸÊÕ ‹πŸÈ ¬ÈL§ ŒπŸ ø„U„UË¥– ¬˝÷È ‚∑§Ùø «U⁄U ¬˝ª≈U Ÿ ∑§„U„UË¥H ¡ı¥ ⁄UÊ©U⁄U •Êÿ‚È ◊Ò¥ ¬Êflı¥– Ÿª⁄U ŒπÊß ÃÈ⁄Uà ‹Ò •Êflı¥H 3H ‚ÈÁŸ ◊ÈŸË‚È ∑§„U ’øŸ ‚¬˝ËÃË– ∑§‚ Ÿ ⁄UÊ◊ ÃÈê„U ⁄UÊπ„ÈU ŸËÃËH œ⁄U◊ ‚ÃÈ ¬Ê‹∑§ ÃÈê„U ÃÊÃÊ– ¬˝◊ Á’’‚ ‚fl∑§ ‚ÈπŒÊÃÊH 4H Cau.: lakhana hædaya° lålaså bise¶∂, jåi janakapura åia dekh∂. prabhu bhaya bahuri munihi sakucåh∂°, praga¢a na kahahiÚ manahiÚ musukåh∂°.1. råma anuja mana k∂ gat∂ jån∂, bhagata bachalatå hiya° hulasån∂. parama bin∂ta sakuci musukå∂, bole gura anusåsana på∂.2. nåtha lakhanu puru dekhana cahah∂°, prabhu sakoca Œara praga¢a na kahah∂°. jau° råura åyasu maiÚ påvau° , nagara dekhåi turata lai åvau° .3. suni mun∂su kaha bacana sapr∂t∂, kasa na råma tumha råkhahu n∂t∂. dharama setu pålaka tumha tåtå, prema bibasa sevaka sukhadåtå.4. Lak¶maƒa felt in his heart a great longing to go and see Janakaís capital. He was, however, afraid of the Lord and stood in awe of the sage; therefore he did not openly declare it and smiled within himself. ›r∂ Råma understood what was passing in His younger brotherís mind; and His heart overflowed with a kindly feeling for His devotee. Taking leave of His preceptor to speak, He smilingly spoke with much diffidence in most polite terms,î My lord, Lak¶maƒa longs to see the city, but out of fear and respect for you he does not make it known to you. If I have your permission, I will take him round the city and quickly bring him back.î Hearing this the chief of sages, Vi‹våmitra, replied in affectionate terms, ìIt is no wonder, Råma, that You should respect good manners. You are the upholder of the moral code, my son, and bring joy to Your servants out of love for them. (1ó4) ŒÙ0ó¡Êß ŒÁπ •Êfl„ÈU ŸªL§ ‚Èπ ÁŸœÊŸ ŒÙ©U ÷Êß– ∑§⁄U„ÈU ‚È»§‹ ‚’ ∑§ ŸÿŸ ‚È¢Œ⁄U ’ŒŸ ŒπÊßH 218H Do.: jåi dekhi åvahu nagaru sukha nidhåna dou bhåi, karahu suphala saba ke nayana su≈dara badana dekhåi.218. ìGo, blissful pair of brothers, and having seen the city come back. Bless the eyes of all by showing them your charming countenance.î (218) øı¯ó ◊ÈÁŸ ¬Œ ∑§◊‹ ’¢ÁŒ ŒÙ©U ÷˝ÊÃÊ– ø‹ ‹Ù∑§ ‹ÙøŸ ‚Èπ ŒÊÃÊH ’Ê‹∑§ ’΢Œ ŒÁπ •Áà ‚Ù÷Ê– ‹ª ‚¢ª ‹ÙøŸ ◊ŸÈ ‹Ù÷ÊH 1H ¬Ëà ’‚Ÿ ¬Á⁄U∑§⁄U ∑§Á≈U ÷ÊÕÊ– øÊL§ øʬ ‚⁄U ‚Ù„Uà „UÊÕÊH ß •ŸÈ„U⁄Uà ‚Èø¢ŒŸ πÙ⁄UË– SÿÊ◊‹ ªı⁄U ◊ŸÙ„U⁄U ¡Ù⁄UËH 2H ∑§„UÁ⁄U ∑¢§œ⁄U ’Ê„ÈU Á’‚Ê‹Ê– ©U⁄U •Áà L§Áø⁄U ŸÊª◊ÁŸ ◊Ê‹ÊH ‚È÷ª ‚ÙŸ ‚⁄U‚ËL§„U ‹ÙøŸ– ’ŒŸ ◊ÿ¢∑§ ÃʬòÊÿ ◊ÙøŸH 3H ∑§ÊŸÁã„U ∑§Ÿ∑§ »Í§‹ ¿UÁ’ Œ„UË¥– ÁøÃflà ÁøÃÁ„U øÙÁ⁄U ¡ŸÈ ‹„UË¥H ÁøÃflÁŸ øÊL§ ÷Î∑ȧÁ≈U ’⁄U ’Ê°∑§Ë– ÁË∑§ ⁄Uπ ‚Ù÷Ê ¡ŸÈ øÊ°∑§ËH 4H Cau.: muni pada kamala ba≈di dou bhråtå, cale loka locana sukha dåtå. bålaka bæ≈da dekhi ati sobhå, lage sa≈ga locana manu lobhå.1.
- 234. 234 * ›R∫RÅMACARITAMÅNASA * p∂ta basana parikara ka¢ibhåthå, cåru cåpa sara sohata håthå. tana anuharata suca≈dana khor∂, syåmala gaura manohara jor∂.2. kehari ka≈dhara båhu bisålå, ura ati rucira någamani målå. subhaga sona saras∂ruha locana, badana maya≈ka tåpatraya mocana.3. kånanhi kanaka phµula chabi deh∂°, citavata citahi cori janu leh∂°. citavani cåru bhæku¢i bara bå°k∂, tilaka rekha sobhå janu cå°k∂.4. Saluting the lotus-feet of the sage the two brothers, the delight of the eyes of the whole world, departed. Beholding the exquisite beauty of the two brothers troops of boys followed them, their eyes and mind being enamoured of it. Clad in yellow garments they had a quiver fastened at their back, with a cloth (of the same colour) wrapped round their waist; their hands were adorned with a graceful bow and arrow respectively. The beautiful pair, one of whom was dark and the other fair, had streaks of (red or white) sandalwood paste painted on their body so as to match the complexion. With a neck as well-built as the lionís and long arms they had on their bosom an exquisite string of pearls obtained from the forehead of elephants. Their lovely eyes resembled the red lotus; and the moon-like face relieved the threefold agony. Their ears were adorned with pendants of gold, which stole as it were, the heart of those who looked on them. They cast a bewitching glance and had a pair of arched and shapely eyebrows; the lines of the sectarian mark on the forehead looked as if beauty had been sealed there. (1ó4) ŒÙ0óL§Áø⁄U øıß˥ ‚È÷ª Á‚⁄U ◊ø∑§ ∑È¢§Áøà ∑§‚– Ÿπ Á‚π ‚È¢Œ⁄U ’¢œÈ ŒÙ©U ‚Ù÷Ê ‚∑§‹ ‚ÈŒ‚H 219H Do.: rucira cautan∂° subhaga sira mecaka ku≈cita kesa, nakha sikha su≈dara ba≈dhu dou sobhå sakala sudesa.219. Their beautiful head was covered with a charming rectangular cap and dark curly locks. The two brothers were lovely from head to foot; the beauty of every limb was as it should be. (219) øı0óŒπŸ ŸªL§ ÷ͬ‚Èà •Ê∞– ‚◊ÊøÊ⁄U ¬È⁄U’ÊÁ‚ã„U ¬Ê∞H œÊ∞ œÊ◊ ∑§Ê◊ ‚’ àÿʪ˖ ◊Ÿ„UÈ° ⁄¢U∑§ ÁŸÁœ ‹Í≈UŸ ‹ÊªËH 1H ÁŸ⁄UÁπ ‚„U¡ ‚È¢Œ⁄U ŒÙ©U ÷Ê߸– „UÙ®„U ‚ÈπË ‹ÙøŸ »§‹ ¬Ê߸H ¡È’ÃË¥ ÷flŸ ¤Ê⁄UÙπÁã„U ‹ÊªË¥– ÁŸ⁄Uπ®„U ⁄UÊ◊ M§¬ •ŸÈ⁄Uʪ˥H 2H ∑§„U®„U ¬⁄U‚¬⁄U ’øŸ ‚¬˝ËÃË– ‚Áπ ßã„U ∑§ÙÁ≈U ∑§Ê◊ ¿UÁ’ ¡ËÃËH ‚È⁄U Ÿ⁄U •‚È⁄U ŸÊª ◊ÈÁŸ ◊Ê„UË¥– ‚Ù÷Ê •Á‚ ∑§„È°U ‚ÈÁŸ•Áà ŸÊ„UË¢H 3H Á’cŸÈ øÊÁ⁄U ÷È¡ Á’Áœ ◊Èπ øÊ⁄UË– Á’∑§≈U ’· ◊Èπ ¬¢ø ¬È⁄UÊ⁄UËH •¬⁄U Œ©U •‚ ∑§Ù©U Ÿ •Ê„UË– ÿ„U ¿UÁ’ ‚πË ¬≈UÃÁ⁄U• ¡Ê„UËH 4H Cau.: dekhana nagaru bhµupasuta åe, samåcåra purabåsinha påe. dhåe dhåma kåma saba tyåg∂, manahu° ra≈ka nidhi lµu¢ana låg∂.1. nirakhi sahaja su≈dara dou bhå∂, hohiÚ sukh∂ locana phala på∂. jubat∂° bhavana jharokhanhi låg∂°, nirakhahiÚ råma rµupa anuråg∂°.2. kahahiÚ parasapara bacana sapr∂t∂, sakhi inha ko¢i kåma chabi j∂t∂. sura nara asura någa muni måh∂°, sobhå asi kahu° suniati nåh∂°.3. bi¶nu cåri bhuja bidhi mukha cår∂, bika¢a be¶a mukha pa≈ca purår∂. apara deu asa kou na åh∂, yaha chabi sakh∂ pa¢ataria jåh∂.4.
- 235. * BÅLA-KÅ°NœA *235 When the citizens received the news that the two princes had come to see the town, they all left their business and ran out of their homes as if paupers were out to grab a valuable property. Beholding the natural grace of two brothers, they were glad at heart and attained the consummation of their eyes. Sticking to the air-holes of their houses young ladies lovingly scanned ›r∂ Råmaís beauty. They fondly spoke to one another in the following words: ìO friend, He has surpassed in beauty millions of Cupids. Nowhere among gods, men, demons, Någas or sages do we hear of such beauty. God Vi¶ƒu is endowed with four arms, Brahmå has four face, while ›iva, the Slayer of Tripura, has a frightful garb and five faces. O friend, there is no other god who could stand comparison with this beauty. (1ó4) ŒÙ0ó’ÿ Á∑§‚Ù⁄U ‚È·◊Ê ‚ŒŸ SÿÊ◊ ªı⁄U ‚Èπ œÊ◊– •¢ª •¢ª ¬⁄U flÊÁ⁄U•®„U ∑§ÙÁ≈U ∑§ÙÁ≈U ‚à ∑§Ê◊H 220H Do.: baya kisora su¶amå sadana syåma gaura sukha dhåma, a≈ga a≈ga para våriahiÚ ko¢i ko¢i sata kåma.220. ìThe two lads, one dark and the other fair, are yet of tender age and are repositories of beauty and abodes of bliss. Millions and hundreds of millions of Cupids are worth sacrificing to each one of their limbs.î (220) øı¯ó ∑§„U„ÈU ‚πË •‚ ∑§Ù ßȜÊ⁄UË– ¡Ù Ÿ ◊Ù„U ÿ„U M§¬ ÁŸ„UÊ⁄UËH ∑§Ù©U ‚¬˝◊ ’Ù‹Ë ◊ÎŒÈ ’ÊŸË– ¡Ù ◊Ò¥ ‚ÈŸÊ ‚Ù ‚ÈŸ„ÈU ‚ÿÊŸËH 1H ∞ ŒÙ™§ Œ‚⁄UÕ ∑§ …UÙ≈UÊ– ’Ê‹ ◊⁄UÊ‹Áã„U ∑§ ∑§‹ ¡Ù≈UÊH ◊ÈÁŸ ∑§ıÁ‚∑§ ◊π ∑§ ⁄UπflÊ⁄U– Á¡ã„U ⁄UŸ •Á¡⁄U ÁŸ‚Êø⁄U ◊Ê⁄UH 2H SÿÊ◊ ªÊà ∑§‹ ∑¢§¡ Á’‹ÙøŸ– ¡Ù ◊Ê⁄UËø ‚È÷È¡ ◊ŒÈ ◊ÙøŸH ∑§ı‚ÀÿÊ ‚Èà ‚Ù ‚Èπ πÊŸË– ŸÊ◊È ⁄UÊ◊È œŸÈ ‚Êÿ∑§ ¬ÊŸËH 3H ªı⁄ U Á∑§‚Ù⁄U ’·È ’⁄U ∑§Ê¿¥U– ∑§⁄U ‚⁄U øʬ ⁄UÊ◊ ∑§ ¬Ê¿¥UH ‹Á¿U◊ŸÈ ŸÊ◊È ⁄UÊ◊ ‹ÉÊÈ ÷˝ÊÃÊ– ‚ÈŸÈ ‚Áπ ÃÊ‚È ‚ÈÁ◊òÊÊ ◊ÊÃÊH 4H Cau.: kahahu sakh∂ asa ko tanudhår∂, jo na moha yaha rµupa nihår∂. kou saprema bol∂ mædu bån∂, jo maiÚ sunå so sunahu sayån∂.1. e doµu dasaratha ke Œho¢å, båla marålanhi ke kala jo¢å. muni kausika makha ke rakhavåre, jinha rana ajira nisåcara måre.2. syåma gåta kala ka≈ja bilocana, jo mår∂ca subhuja madu mocana. kausalyå suta so sukha khån∂, nåmu råmu dhanu såyaka pån∂.3. gaura kisora be¶u bara kåche°, kara sara cåpa råma ke påche°. lachimanu nåmu råma laghu bhråtå, sunu sakhi tåsu sumitrå måtå.4. ìTell me, friend, what embodied being is there that would not be charmed to see such beauty?î One of them lovingly said in gentle tones, ìHear, my dear, what I have been told. These two lads, a beautiful pair of cygnets as it were, are sons of King Da‹aratha; they are the protectors of Kau‹ikaís sacrifice, and have slain demons in the field of battle. He who has a swarthy form and has charming lotus-like eyes and who has quelled the pride of Mår∂ca and Subåhu, wielding a bow and shaft in His hands, is Kausalyåís son, Råma by name, the very fountain of bliss. The fair youth in gallant attire, who is closely following ›r∂ Råma, a bow and arrow in hand, is the latterís younger brother and is named Lak¶maƒa. Sumitrå, friend, is his mother, you must know. (1ó4)
- 236. 236 * ›R∫RÅMACARITAMÅNASA * ŒÙ0óÁ’¬˝∑§Ê¡È ∑§Á⁄U ’¢œÈ ŒÙ©U ◊ª ◊ÈÁŸ’œÍ ©UœÊÁ⁄U– •Ê∞ ŒπŸ øʬ◊π ‚ÈÁŸ „U⁄U·Ë¢ ‚’ ŸÊÁ⁄UH 221H Do.: biprakåju kari ba≈dhu dou maga munibadhµu udhåri, åe dekhana cåpamakha suni hara¶∂° saba nåri.221. ìHaving accomplished the object of the Bråhmaƒa, Vi‹våmitra, and redeeming the sageís wife, Ahalyå, on the way, the two brothers have come here to witness the bow- sacrifice.î All the ladies were delighted to hear this. (221) øı0óŒÁπ ⁄UÊ◊ ¿UÁ’ ∑§Ù©U ∞∑§ ∑§„U߸– ¡ÙªÈ ¡ÊŸÁ∑§Á„U ÿ„U ’L§ •„U߸H ¡ı¥ ‚Áπ ßã„UÁ„U Œπ Ÿ⁄UŸÊ„Í– ¬Ÿ ¬Á⁄U„UÁ⁄U „UÁ∆U ∑§⁄Uß Á’’Ê„UÍUH 1H ∑§Ù©U ∑§„U ∞ ÷ͬÁà ¬Á„UøÊŸ– ◊ÈÁŸ ‚◊à ‚ÊŒ⁄U ‚Ÿ◊ÊŸH ‚Áπ ¬⁄U¢ÃÈ ¬ŸÈ ⁄UÊ©U Ÿ á߸– Á’Áœ ’‚ „UÁ∆U •Á’’∑§Á„U ÷¡ß¸H 2H ∑§Ù©U ∑§„U ¡ı¥ ÷‹ •„Uß Á’œÊÃÊ– ‚’ ∑§„°U ‚ÈÁŸ• ©UÁøà »§‹ŒÊÃÊH Ãı ¡ÊŸÁ∑§Á„U Á◊Á‹Á„U ’L§ ∞„ÍU– ŸÊÁ„UŸ •ÊÁ‹ ß„UÊ° ‚¢Œ„ÍUH 3H ¡ı¥ Á’Áœ ’‚ •‚ ’ŸÒ ‚°¡ÙªÍ– Ãı ∑ΧÃ∑Χàÿ „UÙß ‚’ ‹ÙªÍH ‚Áπ „U◊⁄¥U •Ê⁄UÁà •Áà ÃÊÃ¥– ∑§’„È°U∑§ ∞ •Êfl®„U ∞Á„U ŸÊÃ¥H 4H Cau.: dekhi råma chabi kou eka kaha∂, jogu jånakihi yaha baru aha∂. jau° sakhi inhahi dekha naranåhµu, pana parihari ha¢hi karai bibåhµu.1. kou kaha e bhµupati pahicåne, muni sameta sådara sanamåne. sakhi para≈tu panu råu na taja∂, bidhi basa ha¢hi abibekahi bhaja∂.2. kou kaha jau° bhala ahai bidhåtå, saba kaha° sunia ucita phaladåtå. tau jånakihi milihi baru ehµu, nåhina åli ihå° sa≈dehµu.3. jau° bidhi basa asa banai sa°jogµu, tau kætakætya hoi saba logµu. sakhi hamare° årati ati tåte° , kabahu°ka e åvahiÚ ehi nåte°.4. Beholding ›r∂ Råmaís beauty someone said, ìHere is a bridegroom worthy of Princess Jånak∂. If the king does but see him, friend, I am sure he will abandon his vow and insist upon their marriage.î Said another, ìThe king has come to know them and has received them as well as the sage with all honour. But the king, my dear, refuses to give up his vow and, as Fate would have it, persists in his folly.î Yet another said,î If providence is good and, as we are told, gives every man his due, then Jånak∂ is sure to have him as her bridegroom. About this, my dear, there can be no doubt. If such a union is brought about by Providence, everyone will have realized oneís object. My impatience, friend, is augmented by the thought that this alliance will impel him to visit this place again. (1ó4) ŒÙ0óŸÊ®„U à „U◊ ∑§„È°U ‚ÈŸ„ÈU ‚Áπ ßã„U ∑§⁄U Œ⁄U‚ŸÈ ŒÍÁ⁄U– ÿ„U ‚¢ÉÊ≈ÈU Ã’ „UÙß ¡’ ¬Èãÿ ¬È⁄UÊ∑Χà ÷ÍÁ⁄UH 222H Do.: nåhiÚ ta hama kahu° sunahu sakhi inha kara darasanu dµuri, yaha sa≈gha¢u taba hoi jaba punya puråkæta bhµuri.222. ìOtherwise, my dear, it is out of question for us, I tell you, to see Him again. Such
- 237. * BÅLA-KÅ°NœA *237 an event can take place only when we have a rich stock of merit accumulated in previous existences.î (222) øı0ó’Ù‹Ë •¬⁄U ∑§„U„ÈU ‚Áπ ŸË∑§Ê– ∞®„U Á’•Ê„U •Áà Á„Uà ‚’„UË ∑§ÊH ∑§Ù©U ∑§„U ‚¢∑§⁄U øʬ ∑§∆UÙ⁄UÊ– ∞ SÿÊ◊‹ ◊ΌȪÊà Á∑§‚Ù⁄UÊH 1H ‚’È •‚◊¢¡‚ •„Uß ‚ÿÊŸË– ÿ„U ‚ÈÁŸ •¬⁄U ∑§„Uß ◊ÎŒÈ ’ÊŸËH ‚Áπ ßã„U ∑§„°U ∑§Ù©U ∑§Ù©U •‚ ∑§„U„UË¥– ’«∏U ¬˝÷Ê©U Œπà ‹ÉÊÈ •„U„UË¥H 2H ¬⁄UÁ‚ ¡Ê‚È ¬Œ ¬¢∑§¡ œÍ⁄UË– Ã⁄UË •„UÀÿÊ ∑Χà •ÉÊ ÷Í⁄UËH ‚Ù Á∑§ ⁄UÁ„UÁ„U Á’ŸÈ Á‚flœŸÈ ÃÙ⁄¥U– ÿ„U ¬˝ÃËÁà ¬Á⁄U„UÁ⁄U• Ÿ ÷Ù⁄¥UH 3H ¡®„U Á’⁄¢UÁø ⁄UÁø ‚Ëÿ ‚°flÊ⁄UË– î„U SÿÊ◊‹ ’L§ ⁄Uø©U Á’øÊ⁄UËH ÃÊ‚È ’øŸ ‚ÈÁŸ ‚’ „U⁄U·ÊŸË¥– ∞‚ß „UÙ©U ∑§„U®„U ◊ÎŒÈ ’ÊŸË¥H 4H Cau.: bol∂ apara kahehu sakhi n∂kå, ehiÚ biåha ati hita sabah∂ kå. kou kaha sa≈kara cåpa ka¢horå, e syåmala mædugåta kisorå.1. sabu asama≈jasa ahai sayån∂, yaha suni apara kahai mædu bån∂. sakhi inha kaha° kou kou asa kahah∂°, baRa prabhåu dekhata laghu ahah∂°.2. parasi jåsu pada pa≈kaja dhµur∂, tar∂ ahalyå kæta agha bhµur∂. so ki rahihi binu sivadhanu tore°, yaha prat∂ti pariharia na bhore°.3. jehiÚ bira≈ci raci s∂ya sa°vår∂, tehiÚ syåmala baru raceu bicår∂. tåsu bacana suni saba hara¶ån∂°, aisei hou kahahiÚ mædu bån∂°.4. Someone else said, ìFriend, you have spoken well. This union will be conducive to the best interests of all.î Still another said, ìSa∆karaís bow is hard to bend, while this swarthy lad is of delicate frame. Everything, my dear, is out of place,î Hearing this, another said in a soft voice, ìFriend, with regard to this lad I have heard some people say that, though small in appearance, He wields a great power. Touched by the dust of His lotus-feet Ahalyå, who had perpetrated a great sin, attained salvation. He will, therefore, surely break ›ivaís bow; one should never commit the mistake of giving up this faith. The same Creator, who fashioned S∂tå with great skill, has preordained for her this dark-complexioned bridegroom.î Everyone was pleased to hear the words of this lady and softly exclaimed ìAmen!î (1ó4) ŒÙ0óÁ„Uÿ° „U⁄U·®„U ’⁄U·Á„¢UU ‚È◊Ÿ ‚È◊ÈÁπ ‚È‹ÙøÁŸ ’΢Œ– ¡Ê®„U ¡„UÊ° ¡„°U ’¢œÈ ŒÙ©U Ä°U Ä°U ¬⁄U◊ÊŸ¢ŒH 223H Do.: hiya° hara¶ahiÚ bara¶ahiÚ sumana sumukhi sulocani bæ≈da, jåhiÚ jahå° jaha° ba≈dhu dou taha° taha° paramåna≈da.223. In their gladness of heart troops of fair-faced, bright-eyed dames rained flowers on the princes. Wherever the two brothers went, there was supreme joy. (223) øı0ó¬È⁄U ¬Í⁄U’ ÁŒÁ‚ ª ŒÙ©U ÷Ê߸– ¡„°U œŸÈ◊π Á„Uà ÷ÍÁ◊ ’ŸÊ߸H •Áà Á’SÃÊ⁄U øÊL§ ªø …UÊ⁄UË– Á’◊‹ ’ÁŒ∑§Ê L§Áø⁄U ‚°flÊ⁄UËH 1H ø„È°U ÁŒÁ‚ ∑¢§øŸ ◊¢ø Á’‚Ê‹Ê– ⁄Uø ¡„UÊ° ’Ò∆U®„U ◊Á„U¬Ê‹ÊH ÃÁ„U ¬Ê¿¥U ‚◊ˬ ø„È°U ¬Ê‚Ê– •¬⁄U ◊¢ø ◊¢«U‹Ë Á’‹Ê‚ÊH 2H ∑§¿ÈU∑§ ™°§Áø ‚’ ÷Ê°Áà ‚È„UÊ߸– ’Ò∆U®„U Ÿª⁄U ‹Ùª ¡„°U ¡Ê߸H ÁÃã„U ∑§ ÁŸ∑§≈U Á’‚Ê‹ ‚È„UÊ∞– œfl‹ œÊ◊ ’„ÈU’⁄UŸ ’ŸÊ∞H 3H
- 238. 238 * ›R∫RÅMACARITAMÅNASA * ¡„°U ’Ò∆¥U Œπ®„U ‚’ ŸÊ⁄UË– ¡ÕÊ ¡ÙªÈ ÁŸ¡ ∑ȧ‹ •ŸÈ„UÊ⁄UËH ¬È⁄U ’Ê‹∑§ ∑§Á„U ∑§Á„U ◊ÎŒÈ ’øŸÊ– ‚ÊŒ⁄U ¬˝÷ÈÁ„U ŒπÊfl®„ ⁄UøŸÊH 4H Cau.: pura pµuraba disi ge dou bhå∂, jaha° dhanumakha hita bhµumi banå∂. ati biståra cåru gaca Œhår∂, bimala bedikå rucira sa°vår∂.1. cahu° disi ka≈cana ma≈ca bisålå, race jahå° bai¢hahiÚ mahipålå. tehi påche° sam∂pa cahu° påså, apara ma≈ca ma≈Œal∂ bilåså.2. kachuka µu° ci saba bhå° ti suhå∂, bai¢hahiÚ nagara loga jaha° jå∂. tinha ke nika¢a bisåla suhåe, dhavala dhåma bahubarana banåe.3. jaha° bai¢he° dekhahiÚ saba når∂, jathå jogu nija kula anuhår∂. pura bålaka kahi kahi mædu bacanå, sådara prabhuhi dekhåvahiÚ racanå.4. The two brothers reached the eastern quarter of the city, where the arena for the bow-sacrifice had been got ready. In the midst of a beautiful and spacious paved area a spotless altar was richly adorned. On the four sides of this altar were erected elevated and broad seats of gold to be occupied by the princes. Not far behind and surrounding them on all sides shone another circular tier of raised seats, which was of somewhat greater height and beautiful in everyway, and where the people of the city might come and take their seat. Close to these were constructed spacious and beautiful gallaries of glistening white, painted in diverse colours, whence ladies might view the spectacle seated in their appropriate places according to their family rank. The children of the town politely showed the Lord all the preparations speaking to Him in gentle words. (1ó4) ŒÙ0ó‚’ Á‚‚È ∞Á„U Á◊‚ ¬˝◊’‚ ¬⁄UÁ‚ ◊ŸÙ„U⁄U ªÊÖ ß ¬È‹∑§®„U •Áà „U⁄U·È Á„Uÿ° ŒÁπ ŒÁπ ŒÙ©U ÷˝ÊÃH 224H Do.: saba sisu ehi misa premabasa parasi manohara gåta, tana pulakahiÚ ati hara¶u hiya° dekhi dekhi dou bhråta.224. Thus finding an occasion for touching their charming limbs all the children were overwhelmed with love, experienced a thrill all over their body and their heart overflowed with joy on seeing the two brothers again and again. (224) øı0óÁ‚‚È ‚’ ⁄UÊ◊ ¬˝◊’‚ ¡ÊŸ– ¬˝ËÁà ‚◊à ÁŸ∑§Ã ’πÊŸH ÁŸ¡ ÁŸ¡ L§Áø ‚’ ‹®„U ’Ù‹Ê߸– ‚Á„Uà ‚Ÿ„U ¡Ê®„U ŒÙ©U ÷Ê߸H 1H ⁄UÊ◊ ŒπÊflÁ„U¢ •ŸÈ¡Á„U ⁄UøŸÊ– ∑§Á„U ◊ÎŒÈ ◊œÈ⁄U ◊ŸÙ„U⁄U ’øŸÊH ‹fl ÁŸ◊· ◊„ÈU° ÷ÈflŸ ÁŸ∑§ÊÿÊ– ⁄Uøß ¡Ê‚È •ŸÈ‚Ê‚Ÿ ◊ÊÿÊH 2H ÷ªÁà „UÃÈ ‚Ùß ŒËŸŒÿÊ‹Ê– ÁøÃflà øÁ∑§Ã œŸÈ· ◊π‚Ê‹ÊH ∑§ıÃÈ∑§ ŒÁπ ø‹ ªÈL§ ¬Ê„UË¥– ¡ÊÁŸ Á’‹¢’È òÊÊ‚ ◊Ÿ ◊Ê„UË¥H 3H ¡Ê‚È òÊÊ‚ «U⁄U ∑§„È°U «U⁄U „UÙ߸– ÷¡Ÿ ¬˝÷Ê©U ŒπÊflà ‚Ù߸H ∑§Á„U ’ÊÃ¥ ◊ÎŒÈ ◊œÈ⁄U ‚È„UÊßZ– Á∑§∞ Á’ŒÊ ’Ê‹∑§ ’Á⁄U•ÊßZH 4H Cau.: sisu saba råma premabasa jåne, pr∂ti sameta niketa bakhåne. nija nija ruci saba lehiÚ bolå∂, sahita saneha jåhiÚ dou bhå∂.1. råma dekhåvahiÚ anujahi racanå, kahi mædu madhura manohara bacanå. lava nime¶a mah~u . bhuvana nikåyå, racai jåsu anusåsana måyå.2.
- 239. * BÅLA-KÅ°NœA *239 bhagati hetu soi d∂nadayålå, citavata cakita dhanu¶a makhasålå. kautuka dekhi cale guru påh∂°, jåni bila≈bu tråsa mana måh∂°.3. jåsu tråsa Œara kahu° Œara ho∂, bhajana prabhåu dekhåvata so∂. kahi båte° mædu madhura suhå∂°, kie bidå bålaka bariå∂°.4. Finding all the children under the spell of affection, ›r∂ Råma lovingly extolled the places shown by them. All of them would call the two brothers wherever they pleased and the two brothers went to them out of loving kindness. ›r∂ Råma showed to His younger brother the arrangements that had been made there, speaking to him in soft, sweet and agreeable words. He in obedience to whose fiat Måyå brings forth multitudes of universes in the quarter of a second, the same gracious Lord, conquered by devotion, looks with amazement on the arena for the bow-sacrifice. Having seen the whole show the two brothers returned to their Guru; but the thought of their being late disturbed their mind. The Lord, whose sublimity inspires terror into Terror itself thus manifests the glory of devotion. With many kind and courteous phrases they took leave of the youngsters much against the latterís will. (1ó4) ŒÙ0ó‚÷ÿ ‚¬˝◊ Á’ŸËà •Áà ‚∑ȧø ‚Á„Uà ŒÙ©U ÷Êß– ªÈ⁄U ¬Œ ¬¢∑§¡ ŸÊß Á‚⁄U ’Ò∆U •Êÿ‚È ¬ÊßH 225H Do.: sabhaya saprema bin∂ta ati sakuca sahita dou bhåi, gura pada pa≈kaja nåi sira bai¢he åyasu påi.225. Meekly and most submissively, with a mingled feeling of awe and love the two brothers bowed their head at the lotus feet of the preceptor (Vi‹våmitra) and sat down with his permission. (225) øı0óÁŸÁ‚ ¬˝’‚ ◊ÈÁŸ •Êÿ‚È ŒËã„UÊ– ‚’„UË¥ ‚¢äÿÊ’¢ŒŸÈ ∑§Ëã„UÊH ∑§„Uà ∑§ÕÊ ßÁÄUÊ‚ ¬È⁄UÊŸË– L§Áø⁄U ⁄U¡ÁŸ ¡Èª ¡Ê◊ Á‚⁄UÊŸËH 1H ◊ÈÁŸ’⁄U ‚ÿŸ ∑§ËÁã„U Ã’ ¡Ê߸– ‹ª ø⁄UŸ øʬŸ ŒÙ©U ÷Ê߸H Á¡ã„U ∑§ ø⁄UŸ ‚⁄UÙL§„U ‹ÊªË– ∑§⁄Uà Á’Á’œ ¡¬ ¡Ùª Á’⁄UʪËH 2H Ãß ŒÙ©U ’¢œÈ ¬˝◊ ¡ŸÈ ¡ËÖ ªÈ⁄U ¬Œ ∑§◊‹ ¬‹Ù≈Uà ¬˝ËÃH ’Ê⁄U ’Ê⁄U ◊ÈÁŸ •ÇÿÊ ŒËã„UË– ⁄UÉÊÈ’⁄U ¡Êß ‚ÿŸ Ã’ ∑§Ëã„UËH 3H øʬà ø⁄UŸ ‹πŸÈ ©U⁄U ‹Ê∞°– ‚÷ÿ ‚¬˝◊ ¬⁄U◊ ‚øÈ ¬Ê∞°H ¬ÈÁŸ ¬ÈÁŸ ¬˝÷È ∑§„U ‚Ùfl„ÈU ÃÊÃÊ– ¬ı…∏ œÁ⁄U ©U⁄U ¬Œ ¡‹¡ÊÃÊH 4H Cau.: nisi prabesa muni åyasu d∂nhå, sabah∂° sa≈dhyåba≈danu k∂nhå. kahata kathå itihåsa purån∂, rucira rajani juga jåma sirån∂.1. munibara sayana k∂nhi taba jå∂, lage carana cåpana dou bhå∂. jinha ke carana saroruha låg∂, karata bibidha japa joga biråg∂.2. tei dou ba≈dhu prema janu j∂te, gura pada kamala palo¢ata pr∂te. båra båra muni agyå d∂nh∂, raghubara jåi sayana taba k∂nh∂.3. cåpata carana lakhanu ura låe°, sabhaya saprema parama sacu påe°. puni puni prabhu kaha sovahu tåtå, pauRhe dhari ura pada jalajåtå.4. At the approach of night the sage (Vi‹våmitra) gave the word and all performed their evening devotions; and while the sage recited old legends and narratives, two i
- 240. 240 * ›R∫RÅMACARITAMÅNASA * watches of the beautiful night passed. The chief of the sages, Vi‹våmitra, then retired to his bed; and the two brothers began to shampooed his legs. The couple whose lotus legs are sought by men of dispassion muttering various sacred formulae and practising different kinds of Yoga (means of union with God) lovingly rubbed the lotus-like feet of their Guru, conquered as it were by his love. When the sage asked Him again and again, the Chief of Raghuís race went to bed only then. Lak¶maƒa pressed the Lordís feet to his bosom and shampooed them with reverence and love deriving supreme joy from this service. It was only when the Lord repeatedly said, ëëRetire now, my brother,î that he laid himself down cherishing his Brotherís lotus feet in his heart. (1ó4) ŒÙ0ó©U∆U ‹πŸÈ ÁŸÁ‚ Á’ªÃ ‚ÈÁŸ •L§ŸÁ‚πÊ œÈÁŸ ∑§ÊŸ– ªÈ⁄U Ã¥ ¬Á„U‹®„U ¡ªÃ¬Áà ¡Êª ⁄UÊ◊È ‚È¡ÊŸH 226H Do.: u¢he lakhanu nisi bigata suni arunasikhå dhuni kåna, gura te° pahilehiÚ jagatapati jåge råmu sujåna.226. Towards the close of night, at the craway of cock, got up Lak¶maƒa. The Lord of the universe, the all-wise ›r∂ Råma, also woke before His preceptor. (226) øı0ó‚∑§‹ ‚ıø ∑§Á⁄U ¡Êß Ÿ„UÊ∞– ÁŸàÿ ÁŸ’ÊÁ„U ◊ÈÁŸÁ„U Á‚⁄U ŸÊ∞H ‚◊ÿ ¡ÊÁŸ ªÈ⁄U •Êÿ‚È ¬Ê߸– ‹Ÿ ¬˝‚ÍŸ ø‹ ŒÙ©U ÷Ê߸H 1H ÷ͬ ’ÊªÈ ’⁄U Œπ©U ¡Ê߸– ¡„°U ’‚¢Ã Á⁄UÃÈ ⁄U„UË ‹Ù÷Ê߸H ‹Êª Á’≈U¬ ◊ŸÙ„U⁄U ŸÊŸÊ– ’⁄UŸ ’⁄UŸ ’⁄U ’Á‹ Á’ÃÊŸÊH 2H Ÿfl ¬À‹fl »§‹ ‚È◊Ÿ ‚È„UÊ∞– ÁŸ¡ ‚¢¬Áà ‚È⁄U M§π ‹¡Ê∞H øÊÃ∑§ ∑§ÙÁ∑§‹ ∑§Ë⁄U ø∑§Ù⁄UÊ– ∑ͧ¡Ã Á’„Uª Ÿ≈Uà ∑§‹ ◊Ù⁄UÊH 3H ◊äÿ ’ʪ ‚L§ ‚Ù„U ‚È„UÊflÊ– ◊ÁŸ ‚٬ʟ Á’ÁøòÊ ’ŸÊflÊH Á’◊‹ ‚Á‹‹È ‚⁄UÁ‚¡ ’„ÈU⁄¢UªÊ– ¡‹πª ∑ͧ¡Ã ªÈ¢¡Ã ÷΢ªÊH 4H Cau.: sakala sauca kari jåi nahåe, nitya nibåhi munihi sira nåe. samaya jåni gura åyasu på∂, lena prasµuna cale dou bhå∂.1. bhµupa bågu bara dekheu jå∂, jaha° basa≈ta ritu rah∂ lobhå∂. låge bi¢apa manohara nånå, barana barana bara beli bitånå.2. nava pallava phala sumana suhåe, nija sa≈pati sura rµukha lajåe. cåtaka kokila k∂ra cakorå, kµujata bihaga na¢ata kala morå.3. madhya båga saru soha suhåvå, mani sopåna bicitra banåvå. bimala salilu sarasija bahura≈gå, jalakhaga kµujata gu≈jata bhæ≈gå.4. Having performed all the customary acts of purification, they went and finished their ablutions; and having gone through their daily routine of devotions etc., they bowed before the sage. When the time came, the two brothers took leave of the preceptor and went out to gather flowers. Having gone out they saw the lovely royal garden, enamoured of whose beauty the vernal season had taken its permanent abode there. It was planted with charming trees of various kinds and overhung with beautiful creepers of different colours. Rich in fresh leaf, fruit and flower they put to shame even kalpavæk¶a trees by their affluence. The feathered choir of the Cåtakas, cuckoos, parrots and Cakoras warbled and peacocks beautifully danced. In the centre of the garden a lovely lake shone bright with flights of steps made of many-coloured gems. Its limpid water
- 241. * BÅLA-KÅ°NœA *241 contained lotuses of various colours and was vocal with the cooing of aquatic birds and the humming of bees. (1ó4) ŒÙ0ó’ÊªÈ Ã«∏UÊªÈ Á’‹ÙÁ∑§ ¬˝÷È „U⁄U· ’¢œÈ ‚◊Ö ¬⁄U◊ ⁄Uêÿ •Ê⁄UÊ◊È ÿ„ÈU ¡Ù ⁄UÊ◊Á„U ‚Èπ ŒÃH 227H Do.: bågu taRågu biloki prabhu hara¶e ba≈dhu sameta, parama ramya åråmu yahu jo råmahi sukha deta.227. Both the Lord and His brother were delighted to behold the garden with its lake. Most lovely must have been that garden which delighted even ›r∂ Råma (lit., the delighter of all) ! (227) øı0óø„È°U ÁŒÁ‚ ÁøÃß ¬Í°Á¿U ◊ʋ˪Ÿ– ‹ª ‹Ÿ Œ‹ »Í§‹ ◊ÈÁŒÃ ◊ŸH ÃÁ„U •fl‚⁄U ‚ËÃÊ Ã„°U •Ê߸– ÁªÁ⁄U¡Ê ¬Í¡Ÿ ¡ŸÁŸ ¬∆UÊ߸H 1H ‚¢ª ‚πË¥ ‚’ ‚È÷ª ‚ÿÊŸË¥– ªÊfl®„U ªËà ◊ŸÙ„U⁄U ’ÊŸË¥H ‚⁄U ‚◊ˬ ÁªÁ⁄U¡Ê ªÎ„U ‚Ù„UÊ– ’⁄UÁŸ Ÿ ¡Êß ŒÁπ ◊ŸÈ ◊Ù„UÊH 2H ◊îÊŸÈ ∑§Á⁄U ‚⁄U ‚Áπã„U ‚◊ÃÊ– ªß¸ ◊ÈÁŒÃ ◊Ÿ ªıÁ⁄U ÁŸ∑§ÃÊH ¬Í¡Ê ∑§ËÁã„U •Áœ∑§ •ŸÈ⁄Uʪʖ ÁŸ¡ •ŸÈM§¬ ‚È÷ª ’L§ ◊ʪÊH 3H ∞∑§ ‚πË Á‚ÿ ‚¢ªÈ Á’„UÊ߸– ªß¸ ⁄U„UË ŒπŸ »È§‹flÊ߸H î„U ŒÙ©U ’¢œÈ Á’‹Ù∑§ ¡Ê߸– ¬˝◊ Á’’‚ ‚ËÃÊ ¬®„U •Ê߸H 4H Cau.: cahu° disi citai pµu°chi mål∂gana, lage lena dala phµula mudita mana. tehi avasara s∂tå taha° å∂, girijå pµujana janani pa¢hå∂.1. sa≈ga sakh∂° saba subhaga sayån∂°, gåvahiÚ g∂ta manohara bån∂°. sara sam∂pa girijå gæha sohå, barani na jåi dekhi manu mohå.2. majjanu kari sara sakhinha sametå, ga∂ mudita mana gauri niketå. pµujå k∂nhi adhika anurågå, nija anurµupa subhaga baru mågå.3. eka sakh∂ siya sa≈gu bihå∂, ga∂ rah∂ dekhana phulavå∂. tehiÚ dou ba≈dhu biloke jå∂, prema bibasa s∂tå pahiÚ å∂.4. After looking all about, and with the consent of the gardeners, the two brothers began in high glee to gather leaves and flowers. On that very occasion S∂tå too arrived there, having been sent by Her mother to worship Girijå. She was accompanied by Her girl-companions, who were all lovely and intelligent. They sang melodies in an enchanting voice. Close to the lake stood a temple, sacred to Girijå, which was beautiful beyond description, and captivated the mind of those who looked at it. Having taken a dip into the lake with Her companions, S∂tå went with a glad heart to Girijåís temple. She offered worship with great devotion and begged of the Goddess a handsome match worthy of Her. One of Her companions had strayed away from Her in order to have a look at the garden. She chanced to behold the two brothers and returned to S∂tå overwhelmed with love. (1ó4) ŒÙ0óÃÊ‚È Œ‚Ê ŒπË ‚Áπã„U ¬È‹∑§ ªÊà ¡‹È ŸÒŸ– ∑§„ÈU ∑§Ê⁄UŸÈ ÁŸ¡ „U⁄U· ∑§⁄U ¬Í¿U®„U ‚’ ◊ÎŒÈ ’ÒŸH 228H Do.: tåsu daså dekh∂ sakhinha pulaka gåta jalu naina, kahu kåranu nija hara¶a kara pµuchahiÚ saba mædu baina.228.
- 242. 242 * ›R∫RÅMACARITAMÅNASA * When her companions saw her condition, her body thrilling all over and her eyes full of tears, they all asked her in gentle tones, ìTell us what gladdens your heart.î (228) øı0óŒπŸ ’ÊªÈ ∑ȧ•°⁄U ŒÈß •Ê∞– ’ÿ Á∑§‚Ù⁄U ‚’ ÷Ê°Áà ‚È„UÊ∞H SÿÊ◊ ªı⁄U Á∑§Á◊ ∑§„Uı¥ ’πÊŸË– Áª⁄UÊ •ŸÿŸ ŸÿŸ Á’ŸÈ ’ÊŸËH 1H ‚ÈÁŸ „U⁄U·Ë¥ ‚’ ‚πË¥ ‚ÿÊŸË– Á‚ÿ Á„Uÿ° •Áà ©UÃ∑¢§∆UÊ ¡ÊŸËH ∞∑§ ∑§„Uß ŸÎ¬‚Èà Ãß •Ê‹Ë– ‚ÈŸ ¡ ◊ÈÁŸ ‚°ª •Ê∞ ∑§Ê‹ËH 2H Á¡ã„U ÁŸ¡ M§¬ ◊Ù„UŸË «UÊ⁄UË– ∑§Ëã„U Sfl’‚ Ÿª⁄U Ÿ⁄U ŸÊ⁄UËH ’⁄UŸÃ ¿UÁ’ ¡„°U Ä°U ‚’ ‹ÙªÍ– •flÁ‚ ŒÁπ•®„U ŒπŸ ¡ÙªÍH 3H ÃÊ‚È ’øŸ •Áà Á‚ÿÁ„U ‚Ù„UÊŸ– Œ⁄U‚ ‹ÊÁª ‹ÙøŸ •∑ȧ‹ÊŸH ø‹Ë •ª˝ ∑§Á⁄U Á¬˝ÿ ‚Áπ ‚Ù߸– ¬˝ËÁà ¬È⁄UÊß ‹πß Ÿ ∑§Ù߸H 4H Cau.: dekhana bågu kua°ra dui åe, baya kisora saba bhå°ti suhåe. syåma gaura kimi kahau° bakhån∂, girå anayana nayana binu bån∂.1. suni hara¶∂° saba sakh∂° sayån∂, siya hiya° ati utaka≈¢hå jån∂. eka kahai næpasuta tei ål∂, sune je muni sa°ga åe kål∂.2. jinha nija rµupa mohan∂ Œår∂, k∂nhe svabasa nagara nara når∂. baranata chabi jaha° taha° saba logµu, avasi dekhiahiÚ dekhana jogµu.3. tåsu bacana ati siyahi sohåne, darasa lågi locana akulåne. cal∂ agra kari priya sakhi so∂, pr∂ti puråtana lakhai na ko∂.4. ìTwo princes have come to see the garden, both of tender age and charming in everyway, one dark of hue and the other fair; how shall I describe them ? For speech is sightless, while the eyes are mute.î All the clever maidens were delighted to hear this. Perceiving the intense longing in S∂tåís bosom one of them said,ìThey must be the two princes, my dear, who, I was told, arrived yesterday with the sage (Vi‹våmitra), and who have captivated the heart of men and women of the city by casting the spell of their beauty. All are talking of their loveliness here, there and everywhere. We must see them, for they are worth seeing.î The words of this damsel highly pleased S∂tå; Her eyes were restless for the sight of the princes. With that kind friend to lead the way She followed; no one knew that Hers was an old love. (1ó4) ŒÙ0ó‚ÈÁ◊Á⁄U ‚Ëÿ ŸÊ⁄UŒ ’øŸ ©U¬¡Ë ¬˝ËÁà ¬ÈŸËÖ øÁ∑§ÃÁ’‹Ù∑§ÁÂ∑§‹ÁŒÁ‚¡ŸÈÁ‚‚È◊Ϊ˂÷ËÃH 229H Do.: sumiri s∂ya nårada bacana upaj∂ pr∂ti pun∂ta, cakita bilokati sakala disi janu sisu mæg∂ sabh∂ta.229. Recollecting Nåradaís words She was filled with innocent love; and with anxious eyes She gazed all round like a startled fawn. (229) øı0ó∑¢§∑§Ÿ ®∑§Á∑§ÁŸ ŸÍ¬È⁄U œÈÁŸ ‚ÈÁŸ– ∑§„Uà ‹πŸ ‚Ÿ ⁄UÊ◊È NUŒÿ° ªÈÁŸH ◊ÊŸ„È°U ◊ŒŸ ŒÈ¢ŒÈ÷Ë ŒËã„UË– ◊Ÿ‚Ê Á’Sfl Á’¡ÿ ∑§„°U ∑§Ëã„UËH 1H •‚ ∑§Á„U Á»§Á⁄U ÁøÃ∞ ÃÁ„U •Ù⁄UÊ– Á‚ÿ ◊Èπ ‚Á‚ ÷∞ ŸÿŸ ø∑§Ù⁄UÊH ÷∞ Á’‹ÙøŸ øÊL§ •ø¢ø‹– ◊Ÿ„È°U ‚∑ȧÁø ÁŸÁ◊ á ÁŒª¢ø‹H 2H ŒÁπ ‚Ëÿ ‚Ù÷Ê ‚ÈπÈ ¬ÊflÊ– NUŒÿ° ‚⁄UÊ„Uà ’øŸÈ Ÿ •ÊflÊH ¡ŸÈ Á’⁄¢UÁø ‚’ ÁŸ¡ ÁŸ¬ÈŸÊ߸– Á’⁄UÁø Á’Sfl ∑§„°U ¬˝ªÁ≈U ŒπÊ߸H 3H
- 243. * BÅLA-KÅ°NœA *243 ‚È¢Œ⁄UÃÊ ∑§„È°U ‚¢ÈŒ⁄U ∑§⁄U߸– ¿UÁ’ªÎ„°U ŒË¬Á‚πÊ ¡ŸÈ ’⁄U߸H ‚’ ©U¬◊Ê ∑§Á’ ⁄U„U ¡È∆UÊ⁄UË– ∑§Á„¢UU ¬≈UÃ⁄Uı¥ Á’Œ„U∑ȧ◊Ê⁄UËH 4H Cau.: ka≈kana ki≈kini nµupura dhuni suni, kahata lakhana sana råmu hædaya° guni. månahu° madana du≈dubh∂ d∂nh∂, manaså bisva bijaya kaha° k∂nh∂.1. asa kahi phiri citae tehi orå, siya mukha sasi bhae nayana cakorå. bhae bilocana cåru aca≈cala, manahu° sakuci nimi taje diga≈cala.2. dekhi s∂ya sobhå sukhu påvå, hædaya° saråhata bacanu na åvå. janu bira≈ci saba nija nipunå∂, biraci bisva kaha° praga¢i dekhå∂.3. su≈daratå kahu° su≈dara kara∂, chabigæha° d∂pasikhå janu bara∂. saba upamå kabi rahe ju¢hår∂, kehiÚ pa¢atarau° bidehakumår∂.4. Hearing the tinkling of bangles, the small bells tied round the waist and the anklets ›r∂ Råma thought within Himself and then said to Lak¶maƒa, ìIt seems as if Cupid has sounded his kettledrum with intent to conquer the universe.î So saying, He looked once again in the same direction (whence the sound came); and lo ! His eyes feasted themselves on S∂tåís countenance even as the Cakora bird gazes on the moon. His charming eyes became motionless, as if Nimi* (the god of winking) had left the eyelids out of shyness. ›r∂ Råma was filled with rapture to behold S∂tåís beauty; He admired it in His heart, but utterance failed Him. He felt as if the Creator had put his whole creative skill in visible form and demonstrated it to the world at large. ìShe lends charm to charm itself,î He said to Himself, ìand looks as if a flame of light is burning in a house of beauty. The similes already employed by the poets are all stale and hackneyed; to whom shall I liken the daughter of Videha?î (1ó4) ŒÙ0óÁ‚ÿ ‚Ù÷Ê Á„Uÿ° ’⁄UÁŸ ¬˝÷È •Ê¬ÁŸ Œ‚Ê Á’øÊÁ⁄U– ’Ù‹ ‚ÈÁø ◊Ÿ •ŸÈ¡ ‚Ÿ ’øŸ ‚◊ÿ •ŸÈ„UÊÁ⁄UH 230H Do.: siya sobhå hiya° barani prabhu åpani daså bicåri, bole suci mana anuja sana bacana samaya anuhåri.230. Thus describing to Himself S∂tåís loveliness and reflecting on His own condition the Lord innocently spoke to His younger brother in terms appropriate to the occasion:ó (230) øı0óÃÊà ¡Ÿ∑§ÃŸÿÊ ÿ„U ‚Ù߸– œŸÈ·¡Çÿ ¡Á„U ∑§Ê⁄UŸ „UÙ߸H ¬Í¡Ÿ ªıÁ⁄U ‚πË¥ ‹Ò •ÊßZ– ∑§⁄Uà ¬˝∑§Ê‚È Á»§⁄Uß »È§‹flÊßZH 1H ¡Ê‚È Á’‹ÙÁ∑§ •‹ıÁ∑§∑§ ‚Ù÷Ê– ‚„U¡ ¬ÈŸËà ◊Ù⁄U ◊ŸÈ ¿UÙ÷ÊH ‚Ù ‚’È ∑§Ê⁄UŸ ¡ÊŸ Á’œÊÃÊ– »§⁄U∑§®„U ‚È÷Œ •¢ª ‚ÈŸÈ ÷˝ÊÃÊH 2H ⁄ÉÊÈ’¢Á‚ã„U ∑§⁄U ‚„U¡ ‚È÷Ê™– ◊ŸÈ ∑ȧ¬¢Õ ¬ªÈ œ⁄Uß Ÿ ∑§Ê™§H ◊ÙÁ„U •ÁÂÿ ¬˝ÃËÁà ◊Ÿ ∑§⁄UË– ¡®„U ‚¬Ÿ„È°U ¬⁄UŸÊÁ⁄U Ÿ „U⁄UËH 3H * Nimi was a forbear of King Janaka. On his death his spirit obtained a seat on the eyelids of human beings and has ever since remained there. The poet here figuratively attributes the motionlessness of ›r∂ Råmaís eyelids to the sudden departure therefrom of Nimi, who as a forbear of Janaka is described as loth to witness this exchange of pure love between Råma and S∂tå.
- 244. 244 * ›R∫RÅMACARITAMÅNASA * Á¡ã„U ∑Ò§ ‹„U®„U Ÿ Á⁄U¬È ⁄UŸ ¬Ë∆UË– Ÿ®„U ¬Êfl®„U ¬⁄UÁÃÿ ◊ŸÈ «UË∆UËH ◊¢ªŸ ‹„U®„U Ÿ Á¡ã„U ∑Ò§ ŸÊ„UË¥– à Ÿ⁄U’⁄U ÕÙ⁄U ¡ª ◊Ê„UË¥H 4H Cau.: tåta janakatanayå yaha so∂, dhanu¶ajagya jehi kårana ho∂. pµujana gauri sakh∂° lai å∂°, karata prakåsu phirai phulavå∂°.1. jåsu biloki alaukika sobhå, sahaja pun∂ta mora manu chobhå. so sabu kårana jåna bidhåtå, pharakahiÚ subhada a≈ga sunu bhråtå.2. raghuba≈sinha kara sahaja subhåµu, manu kupa≈tha pagu dharai na kåµu. mohi atisaya prat∂ti mana ker∂, jehiÚ sapanehu° paranåri na her∂.3. jinha kai lahahiÚ na ripu rana p∂¢h∂, nahiÚ påvahiÚ paratiya manu Œ∂¢h∂. ma≈gana lahahiÚ na jinha kai nåh∂°, te narabara thore jaga måh∂°.4. ìBrother, she is no other than the daughter of King Janaka, for whom the bow- sacrifice is being arranged. She has been escorted by her girl-companions to worship Goddess Gaur∂ and is moving about in the garden diffusing light all about her. My heart which is naturally pure, is agitated by the sight of Her transcendent beauty. The reason of all this is known to God alone; but I tell you, brother, my right limbs are throbbing, which is an index of coming good fortune. It is a natural trait with the race of Raghu that they never set their heart on evil courses. As for myself I am fully confident of My mind, which has never sought anotherís wife even in a dream. Rare in this world are those noble men who never turn their back on the foe in battle nor give their heart to or cast an amorous glance on anotherís wife, and from whom no beggar meets with a rebuff. (1ó4) ŒÙ0ó∑§⁄Uà ’Ã∑§„UË •ŸÈ¡ ‚Ÿ ◊Ÿ Á‚ÿ M§¬ ‹Ù÷ÊŸ– ◊Èπ ‚⁄UÙ¡ ◊∑§⁄¢UŒ ¿Á’ ∑§⁄Uß ◊œÈ¬ ßfl ¬ÊŸH 231H Do.: karata batakah∂ anuja sana mana siya rµupa lobhåna, mukha saroja makara≈da chabi karai madhupa iva påna.231. While ›r∂ Råma was talking to His younger brother in this strain, His mind, which was enamoured of S∂tåís beauty, was all the time drinking in the loveliness of Her countenance, like a bee sucking the nectar from a lotus. (231) øı0óÁøÃflÁà øÁ∑§Ã ø„Í°U ÁŒÁ‚ ‚ËÃÊ– ∑§„°U ª∞ ŸÎ¬Á∑§‚Ù⁄U ◊ŸÈ ®øÃÊH ¡„°U Á’‹Ù∑ ◊Ϊ ‚Êfl∑ ŸÒŸË– ¡ŸÈ Ä°U ’Á⁄U‚ ∑§◊‹ Á‚à üÊŸËH 1H ‹ÃÊ •Ù≈U Ã’ ‚Áπã„U ‹πÊ∞– SÿÊ◊‹ ªı⁄U Á∑§‚Ù⁄U ‚È„UÊ∞H ŒÁπ M§¬ ‹ÙøŸ ‹‹øÊŸ– „U⁄U· ¡ŸÈ ÁŸ¡ ÁŸÁœ ¬Á„UøÊŸH 2H Õ∑§ ŸÿŸ ⁄UÉÊȬÁà ¿Á’ Œπ¥– ¬‹∑§Áã„U„Í°U ¬Á⁄U„U⁄UË¥ ÁŸ◊·¥H •Áœ∑§ ‚Ÿ„°U Œ„U ÷Ò ÷Ù⁄UË– ‚⁄UŒ ‚Á‚Á„U ¡ŸÈ ÁøÃfl ø∑§Ù⁄UËH 3H ‹ÙøŸ ◊ª ⁄UÊ◊Á„U ©U⁄U •ÊŸË– ŒËã„U ¬‹∑§ ∑§¬Ê≈U ‚ÿÊŸËH ¡’ Á‚ÿ ‚Áπã„U ¬˝◊’‚ ¡ÊŸË– ∑§Á„U Ÿ ‚∑§®„U ∑§¿ÈU ◊Ÿ ‚∑ȧøÊŸËH 4H Cau.: citavati cakita cahµu° disi s∂tå, kaha° gae næpakisora manu ci≈tå. jaha° biloka mæga såvaka nain∂, janu taha° barisa kamala sita ‹ren∂.1. latå o¢a taba sakhinha lakhåe, syåmala gaura kisora suhåe. dekhi rµupa locana lalacåne, hara¶e janu nija nidhi pahicåne.2.
- 245. * BÅLA-KÅ°NœA *245 thake nayana raghupati chabidekhe°, palakanhihµu° parihar∂° nime¶e° . adhika saneha° deha bhai bhor∂, sarada sasihi janu citava cakor∂.3. locana maga råmahi ura ån∂, d∂nhe palaka kapå¢a sayån∂. jaba siya sakhinha premabasa jån∂, kahi na sakahiÚ kachu mana sakucån∂.4. S∂tå looked surprsingly all round; Her mind was at a loss as to where the princes had gone. Wherever the fawneyed princess cast Her glance, a continuous stream of white lotuses seemed to rain there. Her companions then pointed out to Her the two lovely brothers, the one dark, the other fair of hue, standing behind a fence of creepers. Beholding the beauty of the two princes Her eyes were filled with greed; they rejoiced as if they had discovered their longlost treasure. The eyes became motionless at the sight of ›r∂ Råmaís loveliness; the eyelids too forgot to fall. Due to excess of love Her body-consciousness began to fail; it looked as if a Cakora bird were gazing at the autumnal moon. Receiving ›r∂ Råma into the heart through the passage of the eyes, She cleverly shut Him up there by closing the doors of Her eyelids. When Her girl-companions found S∂tå overpowered with love, they were too much abashed to utter a word. (1ó4) ŒÙ0ó‹ÃÊ÷flŸ Ã¥ ¬˝ª≈U ÷ ÃÁ„U •fl‚⁄U ŒÙ©U ÷Êß– ÁŸ∑§‚ ¡ŸÈ ¡Èª Á’◊‹ Á’œÈ ¡‹Œ ¬≈U‹ Á’‹ªÊßH 232H Do.: latåbhavana te° praga¢a bhe tehi avasara dou bhåi, nikase janu juga bimala bidhu jalada pa¢ala bilagåi.232. At that very moment the two brothers emerged from a bower. It looked as if a pair of spotless moons had shone forth tearing the veil of cloud. (232) øı0ó‚Ù÷Ê ‚Ëfl° ‚È÷ª ŒÙ©U ’Ë⁄UÊ– ŸË‹ ¬Ëà ¡‹¡Ê÷ ‚⁄UË⁄UÊH ◊Ù⁄U¬¢π Á‚⁄U ‚Ù„Uà ŸË∑§– ªÈë¿U ’Ëø Á’ø ∑ȧ‚È◊ ∑§‹Ë ∑§H 1H ÷Ê‹ ÁË∑§ üÊ◊®’ŒÈ ‚È„UÊ∞– üÊflŸ ‚È÷ª ÷Í·Ÿ ¿UÁ’ ¿UÊ∞H Á’∑§≈U ÷Î∑ȧÁ≈U ∑§ø ÉÊÍÉÊ⁄UflÊ⁄U– Ÿfl ‚⁄UÙ¡ ‹ÙøŸ ⁄UßÊ⁄UH 2H øÊL§ Áø’È∑§ ŸÊÁ‚∑§Ê ∑§¬Ù‹Ê– „UÊ‚ Á’‹Ê‚ ‹Ã ◊ŸÈ ◊Ù‹ÊH ◊Èπ¿UÁ’ ∑§Á„U Ÿ ¡Êß ◊ÙÁ„U ¬Ê„UË¥– ¡Ù Á’‹ÙÁ∑§ ’„ÈU ∑§Ê◊ ‹¡Ê„UË¥H 3H ©U⁄U ◊ÁŸ ◊Ê‹ ∑¢§’È ∑§‹ ªËflÊ– ∑§Ê◊ ∑§‹÷ ∑§⁄U ÷È¡ ’‹‚Ë¥flÊH ‚È◊Ÿ ‚◊à ’Ê◊ ∑§⁄U ŒÙŸÊ– ‚Êfl°⁄U ∑ȧ•°⁄U ‚πË ‚ÈÁ∆U ‹ÙŸÊH 4H Cau.: sobhå s∂va° subhaga dou b∂rå, n∂la p∂ta jalajåbha sar∂rå. morapa≈kha sira sohata n∂ke, guccha b∂ca bica kusuma kal∂ ke.1. bhåla tilaka ‹ramabi≈du suhåe, ‹ravana subhaga bhµu¶ana chabi chåe. bika¢a bhæku¢i kaca ghµugharavåre, nava saroja locana ratanåre.2. cåru cibuka nåsikå kapolå, håsa bilåsa leta manu molå. mukhachabi kahi na jåi mohi påh∂°, jo biloki bahu kåma lajåh∂°.3. ura mani måla ka≈bu kala g∂vå, kåma kalabha kara bhuja balas∂°vå. sumana sameta båma kara donå, såva°ra kua°ra sakh∂ su¢hi lonå.4. The two gallant heroes were the very perfection of beauty; their bodies resembled in hue a blue and a yellow lotus respectively. Charming peacock-feathers adorned their head, which had bunches of flower-buds stuck here and there. A sectarian mark and beads
- 246. 246 * ›R∫RÅMACARITAMÅNASA * of perspiration glistened on their brow; while graceful pendants shed their lustre on their ears. With arched eyebrows and curly locks, eyes red as a lotus-bud and a lovely chin, nose and cheeks their gracious smile was soul-enthralling. The beauty of their countenance was more than I can describe; it would put to shame a myriad Cupids. They had a string of jewels on their breast; their lovely neck resembled a conch-shell in its spiral shape; while their mighty arms vied with the trunk of a young elephant, who was the very incarnation of Cupid. With a cup of leaves full of flowers in His left hand the dark-hued prince, my dear, is most charming. (1ó4) ŒÙ0ó∑§„UÁ⁄U ∑§Á≈U ¬≈U ¬Ëà œ⁄U ‚È·◊Ê ‚Ë‹ ÁŸœÊŸ– ŒÁπ ÷ÊŸÈ∑ȧ‹÷Í·ŸÁ„U Á’‚⁄UÊ ‚Áπã„U •¬ÊŸH 233H Do.: kehari ka¢i pa¢a p∂ta dhara su¶amå s∂la nidhåna, dekhi bhånukulabhµu¶anahi bisarå sakhinha apåna.233. Beholding the Ornament of the solar race, who had a slender waist like that of a lion and was clad in yellow, and who was the very embodiment of beauty and amiability, S∂tåís companions forgot their very existence. (233) øı0óœÁ⁄U œË⁄U¡È ∞∑§ •ÊÁ‹ ‚ÿÊŸË– ‚ËÃÊ ‚Ÿ ’Ù‹Ë ªÁ„U ¬ÊŸËH ’„ÈUÁ⁄U ªıÁ⁄U ∑§⁄U äÿÊŸ ∑§⁄U„ÍU– ÷ͬÁ∑§‚Ù⁄U ŒÁπ Á∑§Ÿ ‹„ÍUH 1H ‚∑ȧÁø ‚Ëÿ° Ã’ ŸÿŸ ©UÉÊÊ⁄U– ‚Ÿ◊Èπ ŒÙ©U ⁄UÉÊÈ®‚ÉÊ ÁŸ„UÊ⁄UH Ÿπ Á‚π ŒÁπ ⁄UÊ◊ ∑Ò§ ‚Ù÷Ê– ‚ÈÁ◊Á⁄U Á¬ÃÊ ¬ŸÈ ◊ŸÈ •Áà ¿UÙ÷ÊH 2H ¬⁄U’‚ ‚Áπã„U ‹πË ¡’ ‚ËÃÊ– ÷ÿ©U ª„UL§ ‚’ ∑§„U®„U ‚÷ËÃÊH ¬ÈÁŸ •Ê©U’ ∞Á„U ’Á⁄U•Ê° ∑§Ê‹Ë– •‚ ∑§Á„U ◊Ÿ Á’„U‚Ë ∞∑§ •Ê‹ËH 3H ªÍ…∏U Áª⁄UÊ ‚ÈÁŸ Á‚ÿ ‚∑ȧøÊŸË– ÷ÿ©U Á’‹¢’È ◊ÊÃÈ ÷ÿ ◊ÊŸËH œÁ⁄U ’Á«∏U œË⁄U ⁄UÊ◊È ©U⁄U •ÊŸ– Á»§⁄UË •¬Ÿ¬©U Á¬ÃÈ’‚ ¡ÊŸH 4H Cau.: dhari dh∂raju eka åli sayån∂, s∂tå sana bol∂ gahi pån∂. bahuri gauri kara dhyåna karehµu, bhµupakisora dekhi kina lehµu.1. sakuci s∂ya° taba nayana ughåre, sanamukha dou raghusi≈gha nihåre. nakha sikha dekhi råma kai sobhå, sumiri pitå panu manu ati chobhå.2. parabasa sakhinha lakh∂ jaba s∂tå, bhayau gaharu saba kahahiÚ sabh∂tå. puni åuba ehi beriå° kål∂, asa kahi mana bihas∂ eka ål∂.3. gµuRha girå suni siya sakucån∂, bhayau bila≈bu måtu bhaya mån∂. dhari baRi dh∂ra råmu ura åne, phir∂ apanapau pitubasa jåne.4. Recovering herself, one of Her clever companions grasped S∂tå by the hand and said to Her, ìMeditate on Gaur∂ afterwards; why not behold the princes just now ?î S∂tå then bashfully opened Her eyes and saw the two lions of Raghuís race opposite Herself. Surveying ›r∂ Råmaís beauty from head to foot in the reverse order,* and remembering Her fatherís vow she felt much perturbed. When S∂tåís companions saw Her thus * Girls in India are coy by their very nature and would not have the audacity to look straight into the eyes of a suitor. S∂tå, who is the very embodiment of feminine virtues and the ideal of Indian womanhood, is, therefore, depicted here as beginning Her survey of ›r∂ Råmaís beauty from His feet and gradually passing Her eyes to His head. It is unidiomatic in English to speak of one scanning a person from ëfoot to headí; hence the order had to be reversed in the rendering. It was, however, necessary to point out this radical difference between the Western and Indian cultures; and hence the words ëin the reverse orderí have been added to keep the sense of the original intact while taking care not to allow the English idiom to suffer.
- 247. * BÅLA-KÅ°NœA *247 overcome with love, they all cried in alarm: ìWe are already late .î ìLet us come again at this very hour tomorrow !î So saying one of them smiled within herself. S∂tå blushed at this pregnant remark. She got afraid of Her mother; for she felt it was already late. Recovering Herself with considerable effort she received ›r∂ Råma into Her heart and conscious of Her dependence on Her sire returned home. (1ó4) ŒÙ0óŒπŸ Á◊‚ ◊Ϊ Á’„Uª ÃL§ Á»§⁄Uß ’„UÙÁ⁄U ’„UÙÁ⁄U– ÁŸ⁄UÁπ ÁŸ⁄UÁπ ⁄UÉÊÈ’Ë⁄U ¿UÁ’ ’Ê…∏Uß ¬˝ËÁà Ÿ ÕÙÁ⁄UH 234H Do.: dekhana misa mæga bihaga taru phirai bahori bahori, nirakhi nirakhi raghub∂ra chabi båRhai pr∂ti na thori.234. Underpretenceoflookingatadeer,birdortreeSheturnedagainandagain; andeach time She gazed on the beauteous Hero of Raghuís race, Her love waxed not a little. (234) øı0ó¡ÊÁŸ ∑§Á∆UŸ Á‚fløʬ Á’‚Í⁄UÁÖ ø‹Ë ⁄UÊÁπ ©U⁄U SÿÊ◊‹ ◊Í⁄UÁÃH ¬˝÷È ¡’ ¡Êà ¡ÊŸ∑§Ë ¡ÊŸË– ‚Èπ ‚Ÿ„U ‚Ù÷Ê ªÈŸ πÊŸËH 1H ¬⁄U◊ ¬˝◊◊ÿ ◊ÎŒÈ ◊Á‚ ∑§Ëã„UË– øÊL§ ÁøûÊ ÷ËÃË¥ Á‹Áπ ‹Ëã„UËH ªß¸ ÷flÊŸË ÷flŸ ’„UÙ⁄UË– ’¢ÁŒ ø⁄UŸ ’Ù‹Ë ∑§⁄U ¡Ù⁄UËH 2H ¡ÿ ¡ÿ ÁªÁ⁄U’⁄U⁄UÊ¡ Á∑§‚Ù⁄UË– ¡ÿ ◊„U‚ ◊Èπ ø¢Œ ø∑§Ù⁄UËH ¡ÿ ª¡’ŒŸ ·«UÊŸŸ ◊ÊÃÊ– ¡ªÃ ¡ŸÁŸ ŒÊÁ◊ÁŸ ŒÈÁà ªÊÃÊH 3H Ÿ®„U Ãfl •ÊÁŒ ◊äÿ •fl‚ÊŸÊ– •Á◊à ¬˝÷Ê©U ’ŒÈ Ÿ®„U ¡ÊŸÊH ÷fl ÷fl Á’÷fl ¬⁄UÊ÷fl ∑§ÊÁ⁄UÁŸ– Á’Sfl Á’◊Ù„UÁŸ Sfl’‚ Á’„UÊÁ⁄UÁŸH 4H Cau.: jåni ka¢hina sivacåpa bisµurati, cal∂ råkhi ura syåmala mµurati II prabhu jaba jåta jånak∂ jån∂, sukha saneha sobhå guna khån∂ II parama premamaya mædu masi k∂nh∂, cåru citta bh∂t∂° likhi l∂nh∂ II ga∂ bhavån∂ bhavana bahor∂, ba≈di carana bol∂ kara jor∂ II jaya jaya giribararåja kisor∂, jaya mahesa mukha ca≈da cakor∂ II jaya gajabadana ¶aŒånana måtå, jagata janani dåmini duti gåtå II nahiÚ tava ådi madhya avasånå, amita prabhåu bedu nahiÚ jånå II bhava bhava bibhava paråbhava kårini, bisva bimohani svabasa bihårini II Drooping at the thought of the unyielding bow of ›iva, She proceeded with the image of the swarthy form in Her heart. When the Lord perceived that Janakaís Daughter, a fountain of bliss, affection, grace and goodness, was going, He sketched Her on the sheet of His heart with the soft ink of supreme love. S∂tå then sought Bhavån∂ís temple and, adoring Her feet, prayed to Her with joined palms: ìGlory, all glory to You, O Daughter of the mountain-king ! Glory to You, who gaze on the countenance of the great Lord ›iva as a Cakora bird on the moon. Glory to You, O Mother of the elephant-headed Gaƒe‹a and the six-faced Kårtikeya and mother of the universe with limbs shining as lightning. You have no beginning, middle or end; Your infinite glory is a mystery even to the Vedas. You are responsible for the birth, maintenance and destruction of the universe; You enchant the whole universe and carry on Your sports independently of others. (1ó4) ŒÙ0ó¬ÁÃŒflÃÊ ‚ÈÃËÿ ◊„È°U ◊ÊÃÈ ¬˝Õ◊ Ãfl ⁄Uπ– ◊Á„U◊Ê •Á◊à Ÿ ‚∑§®„U ∑§Á„U ‚„U‚ ‚Ê⁄UŒÊ ‚·H 235H
- 248. 248 * ›R∫RÅMACARITAMÅNASA * Do.: patidevatå sut∂ya mahu° måtu prathama tava rekha, mahimå amita na sakahiÚ kahi sahasa såradå se¶a.235. ìOfallgoodwomenwhoadoretheirhusbandasagod,Mother,Yourankforemost.Your immeasurable greatness is more than a thousand ›åradås and ›e¶as could tell.î (235) øı0ó‚flà ÃÙÁ„U ‚È‹÷ »§‹ øÊ⁄UË– ’⁄UŒÊÿŸË ¬È⁄UÊÁ⁄U Á¬•Ê⁄UËH ŒÁ’ ¬ÍÁ¡ ¬Œ ∑§◊‹ ÃÈê„UÊ⁄U– ‚È⁄U Ÿ⁄U ◊ÈÁŸ ‚’ „UÙ®„U ‚ÈπÊ⁄UH 1H ◊Ù⁄U ◊ŸÙ⁄UÕÈ ¡ÊŸ„ÈU ŸË∑¥§– ’‚„ÈU ‚ŒÊ ©U⁄U ¬È⁄U ‚’„UË ∑¥§H ∑§Ëã„U©°U ¬˝ª≈U Ÿ ∑§Ê⁄UŸ ÄUË¢– •‚ ∑§Á„U ø⁄UŸ ª„U ’ÒŒ„UË¥H 2H Á’Ÿÿ ¬˝◊ ’‚ ÷߸ ÷flÊŸË– π‚Ë ◊Ê‹ ◊Í⁄UÁà ◊È‚È∑§ÊŸËH ‚ÊŒ⁄U Á‚ÿ° ¬˝‚ÊŒÈ Á‚⁄U œ⁄U™§– ’Ù‹Ë ªıÁ⁄U „U⁄U·È Á„Uÿ° ÷⁄U™§H 3H ‚ÈŸÈ Á‚ÿ ‚àÿ •‚Ë‚ „U◊Ê⁄UË– ¬ÍÁ¡Á„U ◊Ÿ ∑§Ê◊ŸÊ ÃÈê„UÊ⁄UËH ŸÊ⁄UŒ ’øŸ ‚ŒÊ ‚ÈÁø ‚ÊøÊ– ‚Ù ’L§ Á◊Á‹Á„U ¡Ê®„U ◊ŸÈ ⁄UÊøÊH 4H Cau.: sevata tohi sulabha phala cår∂, baradåyan∂ puråri piår∂. debi pµuji pada kamala tumhåre, sura nara muni saba hohiÚ sukhåre.1. mora manorathu jånahu n∂ke° , basahu sadå ura pura sabah∂ ke°. k∂nheu° praga¢a na kårana teh∂°, asa kahi carana gahe baideh∂°.2. binaya prema basa bha∂ bhavån∂, khas∂ måla mµurati musukån∂. sådara siya° prasådu sira dhareµu, bol∂ gauri hara¶u hiya° bhareµu.3. sunu siya satya as∂sa hamår∂, pµujihi mana kåmanå tumhår∂. nårada bacana sadå suci såcå, so baru milihi jåhiÚ manu råcå.4. ìThe fourfold rewards of life (viz., religious merit, worldly riches, sensuous enjoyment and Liberation) are easily attainable through Your service, O bestower of boons, beloved of ›iva (the Slayer of Tripura)! All who adore Your lotus feet, O Shining One, attain happiness, be they gods, men or sages. You know well my heartís longing since You ever dwell in the town of every heart. That is why I have refrained from openly declaring it.î With these words Videhaís Daughter clasped the feet of the image. Bhavån∂ was overcome by Her meekness and devotion; the wreath on the image dropped and the idol smiled. S∂tå reverently placed the divine gift on Her head. Gaur∂ís heart was filled with delight while She spoke, ìHear, S∂tå, my infallible blessing: Your heartís desire shall be accomplished. Nåradaís words are ever faultless and true; the suitor on whom Your heart is set shall, indeed, be Yours. (1ó4) ¿¢U0ó ◊ŸÈ ¡Ê®„U ⁄UÊø©U Á◊Á‹Á„U ‚Ù ’L§ ‚„U¡ ‚È¢Œ⁄U ‚Ê°fl⁄UÙ– ∑§L§ŸÊ ÁŸœÊŸ ‚È¡ÊŸ ‚Ë‹È ‚Ÿ„ÈU ¡ÊŸÃ ⁄UÊfl⁄UÙH ∞Á„U ÷Ê°Áà ªıÁ⁄U •‚Ë‚ ‚ÈÁŸ Á‚ÿ ‚Á„Uà Á„Uÿ° „U⁄U·Ë¥ •‹Ë– ÃÈ‹‚Ë ÷flÊÁŸÁ„U ¬ÍÁ¡ ¬ÈÁŸ ¬ÈÁŸ ◊ÈÁŒÃ ◊Ÿ ◊¢ÁŒ⁄U ø‹ËH Cha≈.:manu jåhiÚ råceu milihi so baru sahaja su≈dara så°varo, karunå nidhåna sujåna s∂lu sanehu jånata råvaro. ehi bhå°ti gauri as∂sa suni siya sahita hiya° hara¶∂° al∂, tulas∂ bhavånihi pµuji puni puni mudita mana ma≈dira cal∂.
- 249. * BÅLA-KÅ°NœA *249 ìThe dark-complexioned and naturally handsome suitor of whom You are enamoured shall, indeed, be Yours. The gracious and omniscient Lord is aware of your fidelity and love.î S∂tå and all Her companions were delighted at heart to hear this blessing from Gaur∂ís lips. Worshipping Goddess Bhavån∂ again and again S∂tå, says Tulas∂dåsa, returned to Her abode, rejoicing in Her heart. ‚Ù0ó¡ÊÁŸ ªıÁ⁄U •ŸÈ∑ͧ‹ Á‚ÿ Á„Uÿ „U⁄U·È Ÿ ¡Êß ∑§Á„U– ◊¢¡È‹ ◊¢ª‹ ◊Í‹ ’Ê◊ •¢ª »§⁄U∑§Ÿ ‹ªH 236H So.: jåni gauri anukµula siya hiya hara¶u na jåi kahi, ma≈jula ma≈gala mµula båma a≈ga pharakana lage.236. Finding Gaur∂ favourably disposed towards Her, S∂tå was more glad of heart than words can tell. Her left limbs began to throb, indicating Her source of good fortune. (236) øı0óNUŒÿ° ‚⁄Ê„Uà ‚Ëÿ ‹ÙŸÊ߸– ªÈ⁄U ‚◊ˬ ªflŸ ŒÙ©U ÷Ê߸H ⁄UÊ◊ ∑§„UÊ ‚’È ∑§ıÁ‚∑§ ¬Ê„UË¥– ‚⁄U‹ ‚È÷Ê©U ¿ÈU•Ã ¿U‹ ŸÊ„UË¥H 1H ‚È◊Ÿ ¬Êß ◊ÈÁŸ ¬Í¡Ê ∑§Ëã„UË– ¬ÈÁŸ •‚Ë‚ ŒÈ„ÈU ÷Êßã„U ŒËã„UËH ‚È»§‹ ◊ŸÙ⁄UÕ „UÙ„È°UÎ ÃÈê„UÊ⁄– ⁄UÊ◊È ‹πŸÈ ‚ÈÁŸ ÷∞ ‚ÈπÊ⁄UH 2H ∑§Á⁄U ÷Ù¡ŸÈ ◊ÈÁŸ’⁄U Á’ÇÿÊŸË– ‹ª ∑§„UŸ ∑§¿ÈU ∑§ÕÊ ¬È⁄UÊŸËH Á’ªÃ ÁŒfl‚È ªÈL§ •Êÿ‚È ¬Ê߸– ‚¢äÿÊ ∑§⁄UŸ ø‹ ŒÙ©U ÷Ê߸H 3H ¬˝ÊøË ÁŒÁ‚ ‚Á‚ ©Uÿ©U ‚È„UÊflÊ– Á‚ÿ ◊Èπ ‚Á⁄U‚ ŒÁπ ‚ÈπÈ ¬ÊflÊH ’„ÈUÁ⁄U Á’øÊL§ ∑§Ëã„U ◊Ÿ ◊Ê„UË¢– ‚Ëÿ ’ŒŸ ‚◊ Á„U◊∑§⁄U ŸÊ„UË¥H 4H Cau.: hædaya° saråhata s∂ya lonå∂, gura sam∂pa gavane dou bhå∂. råma kahå sabu kausika påh∂°, sarala subhåu chuata chala nåh∂°.1. sumana påi muni pµujå k∂nh∂, puni as∂sa duhu bhåinha d∂nh∂. suphala manoratha hohu° tumhåre, råmu lakhanu suni bhae sukhåre.2. kari bhojanu munibara bigyån∂, lage kahana kachu kathå purån∂. bigata divasu guru åyasu på∂, sa≈dhyå karana cale dou bhå∂.3. pråc∂ disi sasi uyau suhåvå, siya mukha sarisa dekhi sukhu påvå. bahuri bicåru k∂nha mana måh∂°, s∂ya badana sama himakara nåh∂°.4. Inwardly praising S∂tåís beauty, the two brothers returned to their Guru (Vi‹våmitra). ›r∂ Råma related everything to Kau‹ika; for He was innocent of heart and free from all guile. Having got the flowers the sage performed his devotions and then blessed the two brothers, saying, ìMay your heartís desire be accomplished.î Råma and Lak¶maƒa were glad to hear the benediction. After finishing his meals the great and illumined hermit, Vi‹våmitra, began to recite old legends. The day was thus spent; and obtaining the Guruís permission the two brothers proceeded to say their evening prayers. In the meantime the charming moon rose in the eastern horizon; perceiving that her orb resembled S∂tåís face ›r∂ Råma felt happy. The Lord then reasoned within Himself. The queen of night bears no resemblance to S∂tå. (1ó4) ŒÙ0ó¡Ÿ◊È ®‚œÈ ¬ÈÁŸ ’¢œÈ Á’·È ÁŒŸ ◊‹ËŸ ‚∑§‹¢∑§– Á‚ÿ ◊Èπ ‚◊ÃÊ ¬Êfl Á∑§Á◊ ø¢ŒÈ ’ʬÈ⁄UÙ ⁄¢U∑§H 237H
- 250. 250 * ›R∫RÅMACARITAMÅNASA * Do.: janamu si≈dhu puni ba≈dhu bi¶u dina mal∂na sakala≈ka, siya mukha samatå påva kimi ca≈du båpuro ra≈ka.237. ìBorn of the ocean (with its salt water), with poison for her brother, dim and obscure by the day and with a dark spot in her orb, how can the poor and wretched moon be matched with S∂tåís countenance ?î* (237) øı0óÉÊ≈Uß ’…∏Uß Á’⁄UÁ„UÁŸ ŒÈπŒÊ߸– ª˝‚ß ⁄UÊ„ÈU ÁŸ¡ ‚¢ÁœÁ„¢U ¬Ê߸H ∑§Ù∑§ ‚Ù∑§¬˝Œ ¬¢∑§¡ º˝Ù„UË– •flªÈŸ ’„ÈUà ø¢º˝◊Ê ÃÙ„UËH 1H ’ÒŒ„UË ◊Èπ ¬≈UÃ⁄U ŒËã„U– „UÙß ŒÙ·È ’«∏U •ŸÈÁøà ∑§Ëã„UH Á‚ÿ ◊Èπ¿UÁ’ Á’œÈ éÿÊ¡ ’πÊŸË– ªÈ⁄U ¬®„U ø‹ ÁŸ‚Ê ’Á«∏U ¡ÊŸËH 2H ∑§Á⁄U ◊ÈÁŸ ø⁄UŸ ‚⁄UÙ¡ ¬˝ŸÊ◊Ê– •Êÿ‚È ¬Êß ∑§Ëã„U Á’üÊÊ◊ÊH Á’ªÃ ÁŸ‚Ê ⁄UÉÊÈŸÊÿ∑§ ¡Êª– ’¢œÈ Á’‹ÙÁ∑§ ∑§„UŸ •‚ ‹ÊªH 3H ©Uÿ©U •L§Ÿ •fl‹Ù∑§„ÈU ÃÊÃÊ– ¬¢∑§¡ ∑§Ù∑§ ‹Ù∑§ ‚ÈπŒÊÃÊH ’Ù‹ ‹πŸÈ ¡ÙÁ⁄U ¡Èª ¬ÊŸË– ¬˝÷È ¬˝÷Ê©U ‚Íø∑§ ◊ÎŒÈ ’ÊŸËH 4H Cau.: gha¢ai baRhai birahini dukhadå∂, grasai råhu nija sa≈dhihiÚ på∂. koka sokaprada pa≈kaja droh∂, avaguna bahuta ca≈dramå toh∂.1. baideh∂ mukha pa¢atara d∂nhe, hoi do¶u baRa anucita k∂nhe. siya mukhachabi bidhu byåja bakhån∂, gura pahiÚ cale niså baRi jån∂.2. kari muni carana saroja pranåmå, åyasu påi k∂nha bi‹råmå. bigata niså raghunåyaka jåge, ba≈dhu biloki kahana asa låge.3. uyau aruna avalokahu tåtå, pa≈kaja koka loka sukhadåtå. bole lakhanu jori juga pån∂, prabhu prabhåu sµucaka mædu bån∂.4. ìAgain, the moon waxes and wanes; she is the curse of lovesick damsels and is devoured by Råhu when she crosses the latterís orbit. She causes anguish to the Cakravåka (the ruddy goose) and withers the lotus. O moon, there are numerous faults in you. One would incur the blame of having done a highly improper act by comparing you with the countenance of Videhaís daughter.î Thus finding in the moon a pretext for extolling the beauty of S∂tåís countenance and perceiving that the night had far advanced, ›r∂ Råma returned to His Guru; and bowing at the sageís lotus feet and receiving his permission He retired to rest. At the close of night the Lord of Raghus woke; and looking towards His brother He began to speak thus, ëëLo, brother, the day has dawned to the delight of the lotus, the Cakravåka and the whole world.î Joining both of his palms Lak¶maƒa gently spoke the following words indicative of the Lordís glory:ó (1ó4) ŒÙ0ó•L§ŸÙŒÿ° ‚∑ȧø ∑ȧ◊ÈŒ ©U«UªŸ ¡ÙÁà ◊‹ËŸ– Á¡Á◊ ÃÈê„UÊ⁄U •Êª◊Ÿ ‚ÈÁŸ ÷∞ ŸÎ¬Áà ’‹„UËŸH 238H Do.: arunodaya° sakuce kumuda uŒagana joti mal∂na, jimi tumhåra ågamana suni bhae næpati balah∂na.238. * The moon is one of the fourteen jewels (treasures of the world) that were churned out of the ocean by the joint efforts of the gods and demons at the dawn of creation. It is to this Pauråƒika legend that the Lord refers to above. The very first product of this churning was poison, which was swallowed by Lord ›iva. It is in this sense that the moon is spoken of as having poison for a brother.
- 251. * BÅLA-KÅ°NœA *251 ìThe day having dawned, the lily has faded and the brightness of the stars is dimmed, just as at the news of Your arrival all the princes (assembled here) have grown faint.î (238) øı0óŸÎ¬ ‚’ Ÿπà ∑§⁄UÁ„¢U ©UÁ¡•Ê⁄UË– ≈UÊÁ⁄U Ÿ ‚∑§Á„¢U øʬ Ã◊ ÷Ê⁄UËH ∑§◊‹ ∑§Ù∑§ ◊œÈ∑§⁄U πª ŸÊŸÊ– „U⁄U· ‚∑§‹ ÁŸ‚Ê •fl‚ÊŸÊH 1H ∞‚®„U ¬˝÷È ‚’ ÷ªÃ ÃÈê„UÊ⁄U– „UÙß„U®„U ≈UÍ≈¥U œŸÈ· ‚ÈπÊ⁄UH ©Uÿ©U ÷ÊŸÈ Á’ŸÈ üÊ◊ Ã◊ ŸÊ‚Ê– ŒÈ⁄U Ÿπà ¡ª Ã¡È ¬˝∑§Ê‚ÊH 2H ⁄UÁ’ ÁŸ¡ ©UŒÿ éÿÊ¡ ⁄UÉÊÈ⁄UÊÿÊ– ¬˝÷È ¬˝ÃÊ¬È ‚’ ŸÎ¬ã„U ÁŒπÊÿÊH Ãfl ÷È¡ ’‹ ◊Á„U◊Ê ©UŒÉÊÊ≈UË– ¬˝ª≈UË œŸÈ Á’ÉÊ≈UŸ ¬Á⁄U¬Ê≈UËH 3H ’¢œÈ ’øŸ ‚ÈÁŸ ¬˝÷È ◊È‚È∑§ÊŸ– „UÙß ‚ÈÁø ‚„U¡ ¬ÈŸËà Ÿ„UÊŸH ÁŸàÿÁ∑˝§ÿÊ ∑§Á⁄U ªÈL§ ¬®„U •Ê∞– ø⁄UŸ ‚⁄UÙ¡ ‚È÷ª Á‚⁄U ŸÊ∞H 4H ‚ÃÊŸ¢ŒÈ Ã’ ¡Ÿ∑§ ’Ù‹Ê∞– ∑§ıÁ‚∑§ ◊ÈÁŸ ¬®„U ÃÈ⁄Uà ¬∆UÊ∞H ¡Ÿ∑§ Á’Ÿÿ ÁÃã„U •Êß ‚ÈŸÊ߸– „U⁄U· ’ÙÁ‹ Á‹∞ ŒÙ©U ÷Ê߸H 5H Cau.: næpa saba nakhata karahiÚ ujiår∂, ¢åri na sakahiÚ cåpa tama bhår∂. kamala koka madhukara khaga nånå, hara¶e sakala niså avasånå.1. aisehiÚ prabhu saba bhagata tumhåre, hoihahiÚ ¢µu¢e° dhanu¶a sukhåre. uyau bhånu binu ‹rama tama nåså, dure nakhata jaga teju prakåså.2. rabi nija udaya byåja raghuråyå, prabhu pratåpu saba næpanha dikhåyå. tava bhuja bala mahimå udaghå¢∂, praga¢∂ dhanu bigha¢ana paripå¢∂.3. ba≈dhu bacana suni prabhu musukåne, hoi suci sahaja pun∂ta nahåne. nityakriyå kari guru pahiÚ åe, carana saroja subhaga sira nåe.4. satåna≈du taba janaka bolåe, kausika muni pahiÚ turata pa¢håe. janaka binaya tinha åi sunå∂, hara¶e boli lie dou bhå∂.5. ìThough twinkling like stars, all the princes put together are unable to lift the thick darkness in the form of the bow. And just as lotuses and bees and the Cakravåka and various other birds rejoice over the termination of night, even so, my lord, all Your devotees will be glad when the bow is broken. Lo, the sun is up and the darkness has automatically disappeared; the stars have vanished out of sight and light flashes upon the world. Under pretence of its rising, O Lord of Raghus, the sun has demonstrated to all the princes the glory of my lord (Yourself). It is in order to reveal the might of Your arms that the process of breaking the bow has been set into operation.î The Lord smiled at these remarks of His brother. He who is pure by His very nature then performed the daily acts of purification and bathed, and after finishing the daily routine of prayer etc., called on His Guru and the two brothers bowed their graceful heads at his lotus feet. Meanwhile King Janaka summoned his preceptor ›atånanda and sent him at once to the sage Kau‹ika. ›atånanda communicated to Vi‹våmitra Janakaís humble submission and Vi‹våmitra gladly sent for the two brothers. (1ó5) ŒÙ0ó‚ÃÊŸ¢Œ ¬Œ ’¢ÁŒ ¬˝÷È ’Ò∆U ªÈ⁄U ¬®„U ¡Êß– ø‹„ÈU ÃÊà ◊ÈÁŸ ∑§„U©U Ã’ ¬∆UflÊ ¡Ÿ∑§ ’Ù‹ÊßH 239H Do.: satåna≈da pada ba≈di prabhu bai¢he gura pahiÚ jåi, calahu tåta muni kaheu taba pa¢havå janaka bolåi.239.
- 252. 252 * ›R∫RÅMACARITAMÅNASA * Adoring ›atånandaís feet the Lord went and sat down by His Guru; the sage then said, ìCome on, my son: Janaka has sent for us.î (239) [PAUSE 8 FOR A THIRTY-DAY RECITATION] [PAUSE 2 FOR A NINE-DAY RECITATION] øı0ó‚Ëÿ Sflÿ¢’L§ ŒÁπ• ¡Ê߸– ߸‚È ∑§ÊÁ„U œı¥ Œß ’«∏UÊ߸H ‹πŸ ∑§„UÊ ¡‚ ÷Ê¡ŸÈ ‚Ù߸– ŸÊÕ ∑Χ¬Ê Ãfl ¡Ê¬⁄U „UÙ߸H 1H „U⁄U· ◊ÈÁŸ ‚’ ‚ÈÁŸ ’⁄U ’ÊŸË– ŒËÁã„U •‚Ë‚ ‚’®„U ‚ÈπÈ ◊ÊŸËH ¬ÈÁŸ ◊ÈÁŸ’΢Œ ‚◊à ∑Χ¬Ê‹Ê– ŒπŸ ø‹ œŸÈ·◊π ‚Ê‹ÊH 2H ⁄¢Uª÷ÍÁ◊ •Ê∞ ŒÙ©U ÷Ê߸– •Á‚ ‚ÈÁœ ‚’ ¬È⁄U’ÊÁ‚ã„U ¬Ê߸H ø‹ ‚∑§‹ ªÎ„U ∑§Ê¡ Á’‚Ê⁄UË– ’Ê‹ ¡È’ÊŸ ¡⁄U∆U Ÿ⁄U ŸÊ⁄UËH 3H ŒπË ¡Ÿ∑§ ÷Ë⁄U ÷Ò ÷Ê⁄UË– ‚ÈÁø ‚fl∑§ ‚’ Á‹∞ „°U∑§Ê⁄UËH ÃÈ⁄Uà ‚∑§‹ ‹Ùªã„U ¬®„U ¡Ê„ÍU– •Ê‚Ÿ ©UÁøà Œ„ÈU ‚’ ∑§Ê„ÍUH 4H Cau.: s∂ya svaya≈baru dekhia jå∂, ∂su kåhi dhau° dei baRå∂. lakhana kahå jasa bhåjanu so∂, nåtha kæpå tava jåpara ho∂.1. hara¶e muni saba suni bara bån∂, d∂nhi as∂sa sabahiÚ sukhu mån∂. puni munibæ≈da sameta kæpålå, dekhana cale dhanu¶amakha sålå.2. ra≈gabhµumi åe dou bhå∂, asi sudhi saba purabåsinha på∂. cale sakala gæha kåja bisår∂, båla jubåna jara¢ha nara når∂.3. dekh∂ janaka bh∂ra bhai bhår∂, suci sevaka saba lie ha°kår∂. turata sakala loganha pahiÚ jåhµu, åsana ucita dehu saba kåhµu.4. ìLet us go and see how S∂tå elects her husband; we have yet to see whom Providence chooses to honour.î Said Lak¶maƒa, ìHe alone deserves glory, my lord, who enjoys your favour.î The whole company of hermits rejoiced to hear these apt words and with a delighted heart they all gave their blessing to him. Accompanied by the whole throng of hermits the gracious Lord then proceeded to visit the arena intended for the bow-sacrifice. When the inhabitants of the town got the news that the two brothers had reached the arena, they all sallied forth, oblivious of their homes and dutiesómen and women, young and old and even children. When Janaka saw that a huge crowd had collected there, he sent for all his trusted servants and said, ìGo and see all the people at once and marshal them to their proper seats.î (1ó4) ŒÙ0ó∑§Á„U ◊ÎŒÈ ’øŸ Á’ŸËà ÁÃã„U ’Ò∆UÊ⁄U Ÿ⁄U ŸÊÁ⁄U– ©UûÊ◊ ◊äÿ◊ ŸËø ‹ÉÊÈ ÁŸ¡ ÁŸ¡ Õ‹ •ŸÈ„UÊÁ⁄UH 240H Do.: kahi mædu bacana bin∂ta tinha bai¢håre nara nåri, uttama madhyama n∂ca laghu nija nija thala anuhåri.240. Addressing soft and polite words to the citizens, the servants seated them all, both men and women, in their appropriate places, whether noble or middling, humble or low. (240) øı0ó⁄UÊ¡∑ȧ•°⁄U ÃÁ„U •fl‚⁄U •Ê∞– ◊Ÿ„È° ◊ŸÙ„U⁄UÃÊ ÃŸ ¿UÊ∞H ªÈŸ ‚ʪ⁄U ŸÊª⁄U ’⁄ U ’Ë⁄UÊ– ‚È¢Œ⁄U SÿÊ◊‹ ªı⁄U ‚⁄UË⁄UÊH 1H
- 253. * BÅLA-KÅ°NœA *253 ⁄UÊ¡ ‚◊Ê¡ Á’⁄UÊ¡Ã M§⁄U– ©U«UªŸ ◊„È°U ¡ŸÈ ¡Èª Á’œÈ ¬Í⁄UH Á¡ã„U ∑¥§ ⁄U„UË ÷ÊflŸÊ ¡Ò‚Ë– ¬˝÷È ◊Í⁄UÁà ÁÃã„U ŒπË ÃÒ‚ËH 2H Œπ®„U M§¬ ◊„UÊ ⁄UŸœË⁄UÊ– ◊Ÿ„È°U ’Ë⁄U ⁄U‚È œ⁄¥U ‚⁄UË⁄UÊH «U⁄U ∑ȧÁ≈U‹ ŸÎ¬ ¬˝÷ÈÁ„U ÁŸ„UÊ⁄UË– ◊Ÿ„È°U ÷ÿÊŸ∑§ ◊Í⁄UÁà ÷Ê⁄UËH 3H ⁄U„U •‚È⁄U ¿U‹ ¿UÙÁŸ¬ ’·Ê– ÁÃã„U ¬˝÷È ¬˝ª≈U ∑§Ê‹‚◊ ŒπÊH ¬È⁄U’ÊÁ‚ã„ U Œπ ŒÙ©U ÷Ê߸– Ÿ⁄U÷Í·Ÿ ‹ÙøŸ ‚ÈπŒÊ߸H 4H Cau.: råjakua°ra tehi avasara åe, manahu° manoharatå tana chåe. guna sågara någara bara b∂rå, su≈dara syåmala gaura sar∂rå.1. råja samåja biråjata rµure, uŒagana mahu° janu juga bidhu pµure. jinha ke° rah∂ bhåvanå jais∂, prabhu mµurati tinha dekh∂ tais∂.2. dekhahiÚ rµupa mahå ranadh∂rå, manahu° b∂ra rasu dhare° sar∂rå. Œare ku¢ila næpa prabhuhi nihår∂, manahu° bhayånaka mµurati bhår∂.3. rahe asura chala chonipa be¶å, tinha prabhu praga¢a kålasama dekhå. purabåsinha dekhe dou bhå∂, narabhµu¶ana locana sukhadå∂.4. Meanwhile there arrived the two princes, the very abodes of beauty as it were, both ocean of goodness, polished in manners and gallent heroes, charming of forms, the one dark and the other fair. Shining bright in the galaxy of princes, they looked like two full moons in a circle of stars. Everyone looked on the Lordís form according to the conception each had about Him. Those who were surpassingly staunch in battle gazed on His form as though He was the heroic sentiment personified. The wicked kings trembled at the sight of the Lord as if He had a most terrible form. The demons, who were cunningly disguised as princes, beheld the Lord as Death in visible form, while the citizens regarded the two brothers as the ornaments of humanity and the delight of their eyes. (1ó4) ŒÙ0óŸÊÁ⁄U Á’‹Ù∑§®„U „U⁄UÁ· Á„Uÿ° ÁŸ¡ ÁŸ¡ L§Áø •ŸÈM§¬– ¡ŸÈ ‚Ù„Uà ®‚ªÊ⁄U œÁ⁄U ◊Í⁄UÁà ¬⁄U◊ •ŸÍ¬H 241H Do.: nåri bilokahiÚ hara¶i hiya° nija nija ruci anurµupa, janu sohata si≈gåra dhari mµurati parama anµupa.241. With joy in their heart the women saw Him according to the attitude of mind each had towards Him, as if the erotic sentiment itself had appeared in an utterly incomparable form. (241) øı0óÁ’ŒÈ·ã„U ¬˝÷È Á’⁄UÊ≈U◊ÿ ŒË‚Ê– ’„ÈU ◊Èπ ∑§⁄U ¬ª ‹ÙøŸ ‚Ë‚ÊH ¡Ÿ∑§ ¡ÊÁà •fl‹Ù∑§®„U ∑Ò§‚¢– ‚¡Ÿ ‚ª Á¬˝ÿ ‹Êª®„U ¡Ò‚¥H 1H ‚Á„Uà Á’Œ„U Á’‹Ù∑§®„U ⁄UÊŸË– Á‚‚È ‚◊ ¬˝ËÁà Ÿ ¡ÊÁà ’πÊŸËH ¡ÙÁªã„U ¬⁄U◊ Ãûfl◊ÿ ÷Ê‚Ê– ‚ʢà ‚Èh ‚◊ ‚„U¡ ¬˝∑§Ê‚ÊH 2H „UÁ⁄U÷ªÃã„U Œπ ŒÙ©U ÷˝ÊÃÊ– ßCÔUŒfl ßfl ‚’ ‚Èπ ŒÊÃÊH ⁄UÊ◊Á„U ÁøÃfl ÷Êÿ° ¡Á„U ‚ËÿÊ– ‚Ù ‚Ÿ„ÈU ‚ÈπÈ Ÿ®„U ∑§ÕŸËÿÊH 3H ©U⁄U •ŸÈ÷flÁà Ÿ ∑§Á„U ‚∑§ ‚Ù™§– ∑§flŸ ¬˝∑§Ê⁄U ∑§„ÒU ∑§Á’ ∑§Ù™§H ∞Á„U Á’Áœ ⁄U„UÊ ¡ÊÁ„U ¡‚ ÷Ê™§– î„U  Œπ©U ∑§Ù‚‹⁄UÊ™§H 4H
- 254. 254 * ›R∫RÅMACARITAMÅNASA * Cau.: bidu¶anha prabhu birå¢amaya d∂så, bahu mukha kara paga locana s∂så. janaka jåti avalokahiÚ kaise°, sajana sage priya lågahiÚ jaise°.1. sahita bideha bilokahiÚ rån∂, sisu sama pr∂ti na jåti bakhån∂. joginha parama tattvamaya bhåså, så≈ta suddha sama sahaja prakåså.2. haribhagatanha dekhe dou bhråtå, i¶¢adeva iva saba sukha dåtå. råmahi citava bhåya° jehi s∂yå, so sanehu sukhu nahiÚ kathan∂yå.3. ura anubhavati na kahi saka soµu, kavana prakåra kahai kabi koµu. ehi bidhi rahå jåhi jasa bhåµu, tehiÚ tasa dekheu kosalaråµu.4. The wise saw the Lord in His cosmic form, with many faces, hands, feet, eyes and heads. And how did He appear to Janakaís kinsmen? Like oneís own beloved relation. The queen, no less than the king, regarded Him with unspeakable love like a dear child. To the Yog∂s (those ever united with God) He shone forth as no other than the highest truth, placid, unsullied, equipoised, and resplendent by its very nature. The devotees of ›r∂ Hari beheld the two brothers as their beloved deity, the fountain of all joy. The emotion of love and joy with which ›∂tå gazed on ›r∂ Råma was ineffable. She felt the emotion in Her breast, but could not utter it; how, then, can a poet describe it? In this way everyone regarded the Lord of Ayodhyå according to the attitude of mind each had towards Him. (1ó4) ŒÙ0ó⁄UÊ¡Ã ⁄UÊ¡ ‚◊Ê¡ ◊„È°U ∑§Ù‚‹⁄UÊ¡ Á∑§‚Ù⁄U– ‚È¢Œ⁄U SÿÊ◊‹ ªı⁄U ß Á’Sfl Á’‹ÙøŸ øÙ⁄UH 242H Do.: råjata råja samåja mahu° kosalaråja kisora, su≈dara syåmala gaura tana bisva bilocana cora.242. Thus shone in the assembly of kings the two lovely princes of Ayodhyå, the one dark and the other fair of form, catching the eyes of the whole universe. (242) øı0ó‚„U¡ ◊ŸÙ„U⁄U ◊Í⁄UÁà ŒÙ™§– ∑§ÙÁ≈U ∑§Ê◊ ©U¬◊Ê ‹ÉÊÈ ‚Ù™§H ‚⁄UŒ ø¢Œ ®ŸŒ∑§ ◊Èπ ŸË∑§– ŸË⁄U¡ ŸÿŸ ÷Êflà ¡Ë ∑§H 1H ÁøÃflÁŸ øÊL§ ◊Ê⁄U ◊ŸÈ „U⁄UŸË– ÷ÊflÁà NUŒÿ ¡ÊÁà Ÿ®„U ’⁄UŸËH ∑§‹ ∑§¬Ù‹ üÊÈÁà ∑È¢§«U‹ ‹Ù‹Ê– Áø’È∑§ •œ⁄U ‚È¢Œ⁄U ◊ÎŒÈ ’Ù‹ÊH 2H ∑ȧ◊ÈŒ’¢œÈ ∑§⁄U ®ŸŒ∑§ „UÊ°‚Ê– ÷Î∑ȧ≈UË Á’∑§≈U ◊ŸÙ„U⁄U ŸÊ‚ÊH ÷Ê‹ Á’‚Ê‹ ÁË∑§ ¤Ê‹∑§Ê„UË¥– ∑§ø Á’‹ÙÁ∑§ •Á‹ •flÁ‹ ‹¡Ê„UË¥H 3H ¬Ëà øıß˥ Á‚⁄UÁã„ U ‚È„UÊßZ– ∑ȧ‚È◊ ∑§‹Ë¥ Á’ø ’Ëø ’ŸÊßZH ⁄π¥ L§Áø⁄U ∑¢§’È ∑§‹ ªËflÊ°– ¡ŸÈ ÁòÊ÷ÈflŸ ‚È·◊Ê ∑§Ë ‚ËflÊ°H 4H Cau.: sahaja manohara mµurati doµu, ko¢i kåma upamå laghu soµu. sarada ca≈da ni≈daka mukha n∂ke, n∂raja nayana bhåvate j∂ ke.1. citavani cåru måra manu haran∂, bhåvati hædaya jåti nahiÚ baran∂. kala kapola ‹ruti ku≈Œala lolå, cibuka adhara su≈dara mædu bolå.2. kumudaba≈dhu kara ni≈daka hå° så, bhæku¢∂ bika¢a manohara nåså. bhåla bisåla tilaka jhalakåh∂°, kaca biloki ali avali lajåh∂°.3. p∂ta cautan∂° siranhi suhå∂°, kusuma kal∂° bica b∂ca banå∂°. rekhe° rucira ka≈bu kala g∂vå° , janu tribhuvana su¶amå k∂ s∂vå° .4.
- 255. * BÅLA-KÅ°NœA *255 Both were embodiments of natural grace; even millions of Cupids were a poor match for them. Their charming faces mocked the autumnal moon, and their lotus-like eyes were soul-ravishing. Their winning glances captivated the heart of even Cupid; they were so unspeakably endearing. With beautiful cheeks, ears adorned with swinging pendants, a charming chin and lips and a sweet voice, their smile ridiculed the moonbeams. With arched eyebrows and a beautiful nose, the sacred mark shone on their broad forehead, and their locks of hair put to shame a swarm of bees. Yellow caps of a rectangular shape, which were embroidered here and there with figures of flower-buds, adorned their heads. Their necks, which vied in their spiral form with a conch-shell bore a triple line, which constituted as it were the high watermark of beauty in all the three worlds. (1ó4) ŒÙ0ó∑È¢§¡⁄U ◊ÁŸ ∑¢§∆UÊ ∑§Á‹Ã ©U⁄UÁã„U ÃÈ‹Á‚∑§Ê ◊Ê‹– ’η÷ ∑¢§œ ∑§„UÁ⁄U ∆UflÁŸ ’‹ ÁŸÁœ ’Ê„ÈU Á’‚Ê‹H 243H Do.: ku≈jara mani ka≈¢hå kalita uranhi tulasikå måla, bæ¶abha ka≈dha kehari ¢havani bala nidhi båhu bisåla.243. Their breast was adorned with necklace of pearls found in elephants foreheads and wreaths of Tulas∂. With shoulders resembling the lump of a bull they stood like lions and had mighty long arms. (243) øı0ó∑§Á≈U ÃÍŸË⁄U ¬Ëà ¬≈U ’Ê°œ¥– ∑§⁄U ‚⁄U œŸÈ· ’Ê◊ ’⁄U ∑§Ê°œ¥H ¬Ëà ¡Çÿ ©U¬’Ëà ‚È„UÊ∞– Ÿπ Á‚π ◊¢¡È ◊„UÊ¿UÁ’ ¿UÊ∞H 1H ŒÁπ ‹Ùª ‚’ ÷∞ ‚ÈπÊ⁄U– ∞∑§≈U∑§ ‹ÙøŸ ø‹Ã Ÿ ÃÊ⁄UH „U⁄U· ¡Ÿ∑ȧ ŒÁπ ŒÙ©U ÷Ê߸– ◊ÈÁŸ ¬Œ ∑§◊‹ ª„U Ã’ ¡Ê߸H 2H ∑§Á⁄U Á’ŸÃË ÁŸ¡ ∑§ÕÊ ‚ÈŸÊ߸– ⁄¢Uª •flÁŸ ‚’ ◊ÈÁŸÁ„U ŒπÊ߸H ¡„°U ¡„°U ¡Ê®„U ∑ȧ•°⁄U ’⁄U ŒÙ™§– Ä°U Ä°U øÁ∑§Ã ÁøÃfl ‚’È ∑§Ù™§H 3H ÁŸ¡ ÁŸ¡ L§π ⁄UÊ◊Á„U ‚’È ŒπÊ– ∑§Ù©U Ÿ ¡ÊŸ ∑§¿ÈU ◊⁄U◊È Á’‚·ÊH ÷Á‹ ⁄UøŸÊ ◊ÈÁŸ ŸÎ¬ ‚Ÿ ∑§„U™§– ⁄UÊ¡Ê° ◊ÈÁŒÃ ◊„UÊ‚Èπ ‹„U™§H 4H Cau.: ka¢i tµun∂ra p∂ta pa¢a bå°dhe°, kara sara dhanu¶a båma bara kå°dhe°. p∂ta jagya upab∂ta suhåe, nakha sikha ma≈ju mahåchabi chåe.1. dekhi loga saba bhae sukhåre, eka¢aka locana calata na tåre. hara¶e janaku dekhi dou bhå∂, muni pada kamala gahe taba jå∂.2. kari binat∂ nija kathå sunå∂, ra≈ga avani saba munihi dekhå∂. jaha° jaha° jåhiÚ kua°ra bara doµu, taha° taha° cakita citava sabu koµu.3. nija nija rukha råmahi sabu dekhå, kou na jåna kachu maramu bise¶å. bhali racanå muni næpa sana kaheµu, råjå° mudita mahåsukha laheµu.4. They bore at their back a quiver secured with a yellow cloth wrapped round their waist, and held an arrow in their right hand; while a bow and a charming sacred thread, also of yellow tint, were slung across their left shoulder. In short, the two princes were lovely from head to foot and were the very embodiments of great charm. Everyone who saw them felt delighted; people gazed at them with unwinking eyes and their pupils too did not move. King Janaka himself rejoiced to behold the two brothers; presently he went and
- 256. 256 * ›R∫RÅMACARITAMÅNASA * clasped the sageís lotus-feet. Paying him homage he related to him his story and showed him round the whole arena. Whithersoever the two elegant princes betook themselves, all regarded them with wonder. Every man found ›r∂ Råma facing himself; but none could perceive the great mystery behind it. The sage told the king that the arrangements were splendid; and the king was highly satisfied and pleased to hear this. (1ó4) ŒÙ0ó‚’ ◊¢øã„U Ã¥ ◊¢øÈ ∞∑§ ‚È¢Œ⁄U Á’‚Œ Á’‚Ê‹– ◊ÈÁŸ ‚◊à ŒÙ©U ’¢œÈ Ä°U ’Ò∆UÊ⁄U ◊Á„U¬Ê‹H 244H Do.: saba ma≈canha te° ma≈cu eka su≈dara bisada bisåla, muni sameta dou ba≈dhu taha° bai¢håre mahipåla.244. Of all the tiers of raised seats one was beautiful, bright and capacious above all the rest; the king seated the two brothers alongwith the sage thereon. (244) øı0ó¬˝÷ÈÁ„ U ŒÁπ ‚’ ŸÎ¬ Á„Uÿ° „UÊ⁄U– ¡ŸÈ ⁄UÊ∑§‚ ©UŒÿ ÷∞° ÃÊ⁄UH •Á‚ ¬˝ÃËÁà ‚’ ∑§ ◊Ÿ ◊Ê„UË¢– ⁄UÊ◊ øʬ ÃÙ⁄U’ ‚∑§ ŸÊ„UË¥H 1H Á’ŸÈ ÷¢¡„È°U ÷fl œŸÈ·È Á’‚Ê‹Ê– ◊Á‹Á„U ‚Ëÿ ⁄UÊ◊ ©U⁄U ◊Ê‹ÊH •‚ Á’øÊÁ⁄U ªflŸ„ÈU ÉÊ⁄U ÷Ê߸– ¡‚È ¬˝ÃÊ¬È ’‹È Ã¡È ªflʰ߸H 2H Á’„U‚ •¬⁄U ÷ͬ ‚ÈÁŸ ’ÊŸË– ¡ •Á’’∑§ •¢œ •Á÷◊ÊŸËH ÃÙ⁄U„È°U œŸÈ·È éÿÊ„ÈU •flªÊ„UÊ– Á’ŸÈ ÃÙ⁄¥U ∑§Ù ∑ȧ•°Á⁄U Á’•Ê„UÊH 3H ∞∑§ ’Ê⁄U ∑§Ê‹©U Á∑§Ÿ „UÙ™§– Á‚ÿ Á„Uà ‚◊⁄U Á¡Ã’ „U◊ ‚Ù™§H ÿ„U ‚ÈÁŸ •fl⁄U ◊Á„U¬ ◊È‚È∑§ÊŸ– œ⁄U◊‚Ë‹ „UÁ⁄U÷ªÃ ‚ÿÊŸH 4H Cau.: prabhuhi dekhi saba næpa hiya° håre, janu råkesa udaya bhae° tåre. asi prat∂ti saba ke mana måh∂°, råma cåpa toraba saka nåh∂°.1. binu bha≈jehu° bhava dhanu¶u bisålå, melihi sµ∂ya råma ura målå. asa bicåri gavanahu ghara bhå∂, jasu pratåpu balu teju gavå°∂.2. bihase apara bhµupa suni bån∂, je abibeka a≈dha abhimån∂. torehu° dhanu¶u byåhu avagåhå, binu tore° ko kua°ri biåhå.3. eka båra kålau kina hoµu, siya hita samara jitaba hama soµu. yaha suni avara mahipa musukåne, dharamas∂la haribhagata sayåne.4. All the kings were disheartened at the sight of the Lord, just as stars fade away with the rising of the full moon. For they all felt inwardly assured that Råma would undoubtedly break the bow; or, even if the huge bow of ›iva proved too strong for Him, that S∂tå would still place the garland of victory round His neck. They therefore, said to one another, ìRealizing this, brothers, let us turn homewards, casting to the winds all glory, fame, strength and pride.î Other princes, who were blinded with ignorance and pride, laughed at this and said, ìUnion with the princess is a far cry for Råma even if he succeeds in breaking the bow; who, then, can wed her without breaking it ? Should Death himself for once come forth against us, even him we would conquer in battle for S∂tåís sake.î At this other princes, who were pious and sensible and devoted to ›r∂ Hari, smiled and said:ó (1ó4) ‚Ù0ó‚Ëÿ Á’•Ê„UÁ’ ⁄UÊ◊ ª⁄U’ ŒÍÁ⁄U ∑§Á⁄U ŸÎ¬ã„U ∑§– ¡ËÁà ∑§Ù ‚∑§ ‚¢ª˝Ê◊ Œ‚⁄UÕ ∑§ ⁄UŸ ’Ê°∑ȧ⁄UH 245H
- 257. * BÅLA-KÅ°NœA *257 So.: s∂ya biåhabi råma garaba dµuri kari næpanha ke, j∂ti ko saka sa≈gråma dasaratha ke rana bå°kure.245. ìRåma will certainly marry S∂tå to the discomfiture of these arrogant princes; for who can conquer in battle the valiant sons of Da‹aratha? (245) øı0óéÿÕ¸ ◊⁄U„ÈU ¡ÁŸ ªÊ‹ ’¡Ê߸– ◊Ÿ ◊ÙŒ∑§Áã„U Á∑§ ÷Íπ ’ÈÃÊ߸H Á‚π „U◊ÊÁ⁄U ‚ÈÁŸ ¬⁄U◊ ¬ÈŸËÃÊ– ¡ªŒ¢’Ê ¡ÊŸ„ÈU Á¡ÿ° ‚ËÃÊH 1H ¡ªÃ Á¬ÃÊ ⁄UÉÊȬÁÃÁ„U Á’øÊ⁄UË– ÷Á⁄U ‹ÙøŸ ¿UÁ’ ‹„ÈU ÁŸ„UÊ⁄UËH ‚È¢Œ⁄U ‚ÈπŒ ‚∑§‹ ªÈŸ ⁄UÊ‚Ë– ∞ ŒÙ©U ’¢œÈ ‚¢÷È ©U⁄U ’Ê‚ËH 2H ‚ÈœÊ ‚◊Ⱥ˝ ‚◊ˬ Á’„UÊ߸– ◊Ϊ¡‹È ÁŸ⁄UÁπ ◊⁄U„È ∑§Ã œÊ߸H ∑§⁄U„ÈU ¡Êß ¡Ê ∑§„È°U ¡Ùß ÷ÊflÊ– „U◊ Ãı •Ê¡È ¡Ÿ◊ »§‹È ¬ÊflÊH 3H •‚ ∑§Á„U ÷‹ ÷ͬ •ŸÈ⁄Uʪ– M§¬ •ŸÍ¬ Á’‹Ù∑§Ÿ ‹ÊªH Œπ®„U ‚È⁄U Ÿ÷ ø…∏U Á’◊ÊŸÊ– ’⁄U·®„U ‚È◊Ÿ ∑§⁄U®„U ∑§‹ ªÊŸÊH 4H Cau.: byartha marahu jani gåla bajå∂, mana modakanhi ki bhµukha butå∂. sikha hamåri suni parama pun∂tå, jagada≈bå jånahu jiya° s∂tå.1. jagata pitå raghupatihi bicår∂, bhari locana chabi lehu nihår∂. su≈dara sukhada sakala guna rås∂, e dou ba≈dhu sa≈bhu ura bås∂.2. sudhå samudra sam∂pa bihå∂, mægajalu nirakhi marahu kata dhå∂. karahu jåi jå kahu° joi bhåvå, hama tau åju janama phalu påvå.3. asa kahi bhale bhµupa anuråge, rµupa anµupa bilokana låge. dekhahiÚ sura nabha caRhe bimånå, bara¶ahiÚ sumana karahiÚ kala gånå.4. ìDo not thus brag unnecssarily: hunger cannot be satiated with imaginary sweets. Listen to this my most salutary advice; be inwardly assured that S∂tå is no other than the Mother of the universe. And recognizing the Lord of Raghus as the father of the universe, feast your eyes to their fill on His beauty. Fountains of joy and embodiments of all virtues, these two charming brothers have their abode in ›ambhuís heart. Leaving an ocean of nectar, which is so near, why should you run in pursuit of a mirage and court death? Or else do whatever pleases you individually; we for our part have reaped today the fruit of our human birth.î So saying the good kings turned to gaze with affection on the picture of incomparable beauty; while in heaven the gods witnessed the spectacle from their aerial cars, and raining down flowers sang in melodious strains. (1ó4) ŒÙ0ó¡ÊÁŸ ‚È•fl‚L§ ‚Ëÿ Ã’ ¬∆U߸ ¡Ÿ∑§ ’Ù‹Êß– øÃÈ⁄U ‚πË¥ ‚È¢Œ⁄U ‚∑§‹ ‚ÊŒ⁄U ø‹Ë¥ ‹flÊßH 246H Do.: jåni suavasaru s∂ya taba pa¢ha∂ janaka bolåi, catura sakh∂° su≈dara sakala sådara cal∂° lavåi.246. Finding it an appropriate occasion Janaka then sent for ›∂tå; and Her companions, all lovely and accomplished, escorted Her with due honour. (246) øı0óÁ‚ÿ ‚Ù÷Ê Ÿ®„U ¡Êß ’πÊŸË– ¡ªŒ¢Á’∑§Ê M§¬ ªÈŸ πÊŸËH ©U¬◊Ê ‚∑§‹ ◊ÙÁ„U ‹ÉÊÈ ‹ÊªË¥– ¬˝Ê∑Χà ŸÊÁ⁄U •¢ª •ŸÈ⁄Uʪ˥H 1H
- 258. 258 * ›R∫RÅMACARITAMÅNASA * Á‚ÿ ’⁄UÁŸ• Ãß ©U¬◊Ê Œß¸– ∑ȧ∑§Á’ ∑§„UÊß •¡‚È ∑§Ù ‹ß¸H ¡ı¥ ¬≈UÃÁ⁄U• ÃËÿ ‚◊ ‚ËÿÊ– ¡ª •Á‚ ¡È’Áà ∑§„UÊ° ∑§◊ŸËÿÊH 2H Áª⁄UÊ ◊Èπ⁄U ß •⁄Uœ ÷flÊŸË– ⁄UÁà •Áà ŒÈÁπà •ÃŸÈ ¬Áà ¡ÊŸËH Á’· ’ÊL§ŸË ’¢œÈ Á¬˝ÿ ¡„UË– ∑§Á„U• ⁄U◊Ê‚◊ Á∑§Á◊ ’ÒŒ„ËUH 3H ¡ı¥ ¿UÁ’ ‚ÈœÊ ¬ÿÙÁŸÁœ „UÙ߸– ¬⁄U◊ M§¬◊ÿ ∑§ë¿U¬È ‚Ù߸H ‚Ù÷Ê ⁄U¡È ◊¢ŒL§ ®‚ªÊM§– ◊ÕÒ ¬ÊÁŸ ¬¢∑§¡ ÁŸ¡ ◊ÊM§H 4H Cau.: siya sobhå nahiÚ jåi bakhån∂, jagada≈bikå rµupa guna khån∂. upamå sakala mohi laghu låg∂°, pråkæta nåri a≈ga anuråg∂°.1. siya barania tei upamå de∂, kukabi kahåi ajasu ko le∂. jau° pa¢ataria t∂ya sama s∂yå, jaga asi jubati kahå° kaman∂yå.2. girå mukhara tana aradha bhavån∂, rati ati dukhita atanu pati jån∂. bi¶a bårun∂ ba≈dhu priya jeh∂, kahia ramåsama kimi baideh∂.3. jau° chabi sudhå payonidhi ho∂, parama rµupamaya kacchapu so∂. sobhå raju ma≈daru si≈gårµu, mathai påni pa≈kaja nija mårµu.4. S∂tåís beauty defies all description, Mother of the universe that She is and an embodiment of charm and excellence. All comparisons seem to me too poor; for they have affinity with the limbs of mortal women. Proceeding to depict S∂tå with the help of those very similes why should one earn the title of an unworthy poet and court ill-repute? Should S∂tå be likened to any woman of this material creation, where in this world shall one come across such a lovely damsel? The goddess of speech (Sarasvat∂), for instance, is a chatterer; while Bhavån∂ possesses only half a body (the other half being represented by her lord, ›iva). And Rati (Loveís consort) is extremely distressed by the thought of her husband being without a form. And it is quite out of the question to compare Videhaís Daughter with Ramå, who has poison and spirituous liquor for her dear brothers. Supposing there was an ocean of nectar in the form of loveliness and the tortoise serving as a base for churning it was an embodiment of consummate beauty, and if splendour itself were to take the form of a cord, the erotic sentiment should crystallize and assume the shape of Mount Mandara and the god of love himself were to churn this ocean with his own handsó (1ó4) ŒÙ0ó∞Á„U Á’Áœ ©U¬¡Ò ‹Áë¿U ¡’ ‚È¢Œ⁄UÃÊ ‚Èπ ◊Í‹– ÃŒÁ¬ ‚∑§Ùø ‚◊à ∑§Á’ ∑§„U®„U ‚Ëÿ ‚◊ÃÍ‹H 247H Do.: ehi bidhi upajai lacchi jaba su≈daratå sukha mµula, tadapi sakoca sameta kabi kahahiÚ s∂ya samatµula.247. And if from such churning were to be born a Lak¶m∂, who was the source of all loveliness and joy, the poet would even then hesitatingly declare her as analogous to S∂tå. (247) øı0óø‹Ë¢ ‚¢ª ‹Ò ‚πË¥ ‚ÿÊŸË– ªÊflà ªËà ◊ŸÙ„U⁄U ’ÊŸËH ‚Ù„U Ÿfl‹ ÃŸÈ ‚È¢Œ⁄U ‚Ê⁄UË– ¡ªÃ ¡ŸÁŸ •ÃÈÁ‹Ã ¿UÁ’ ÷Ê⁄UËH 1H ÷Í·Ÿ ‚∑§‹ ‚ÈŒ‚ ‚È„UÊ∞– •¢ª •¢ª ⁄UÁø ‚Áπã„U ’ŸÊ∞H ⁄¢Uª÷ÍÁ◊ ¡’ Á‚ÿ ¬ªÈ œÊ⁄UË– ŒÁπ M§¬ ◊Ù„U Ÿ⁄U ŸÊ⁄UËH 2H
- 259. * BÅLA-KÅ°NœA *259 „U⁄UÁ· ‚È⁄Uã„ U ŒÈ¢ŒÈ÷Ë¥ ’¡ÊßZ– ’⁄UÁ· ¬˝‚ÍŸ •¬¿U⁄UÊ ªÊßZH ¬ÊÁŸ ‚⁄UÙ¡ ‚Ù„U ¡ÿ◊Ê‹Ê– •flø≈U ÁøÃ∞ ‚∑§‹ ÷È•Ê‹ÊH 3H ‚Ëÿ øÁ∑§Ã Áøà ⁄UÊ◊Á„U øÊ„UÊ– ÷∞ ◊Ù„U’‚ ‚’ Ÿ⁄UŸÊ„UÊH ◊ÈÁŸ ‚◊ˬ Œπ ŒÙ©U ÷Ê߸– ‹ª ‹‹Á∑§ ‹ÙøŸ ÁŸÁœ ¬Ê߸H 4H Cau.: cal∂° sa≈ga lai sakh∂° sayån∂, gåvata g∂ta manohara bån∂. soha navala tanu su≈dara sår∂, jagata janani atulita chabi bhår∂.1. bhµu¶ana sakala sudesa suhåe, a≈ga a≈ga raci sakhinha banåe. ra≈gabhµumi jaba siya pagu dhår∂, dekhi rµupa mohe nara når∂.2. hara¶i suranha du≈dubh∂° bajå∂°, bara¶i prasµuna apacharå gå∂°. påni saroja soha jayamålå, avaca¢a citae sakala bhuålå.3. s∂ya cakita cita råmahi cåhå, bhae mohabasa saba naranåhå. muni sam∂pa dekhe dou bhå∂, lage lalaki locana nidhi på∂.4. S∂tåís clever companions escorted Her to the arena, singing songs in a charming voice. A beautiful Sår∂ (covering for the body) adorned Her youthful frame; the Mother of the universe was incomparable in her exquisite beauty. Ornaments of all kinds had been beautifully set in their appropriate places, each limb having been decked by Her companions with great care. When S∂tå stepped into the arena, men and women alike were fascinated by Her charms. The gods gladly sounded their kettledrums, while celestial damsels rained down flowers in the midst of songs. In Her lotus-like hands sparkled the wreath of victory, as She cast a hurried glance at all the princes. While S∂tå looked for ›r∂ Råma with anxious heart, all the princes found themselves in the grip of infatuation. Presently S∂tå discovered the two brothers by the side of the sage, and Her eyes greedily fell on them as on a long-lost treasure. (1ó4) ŒÙ0óªÈ⁄U¡Ÿ ‹Ê¡ ‚◊Ê¡È ’«∏U ŒÁπ ‚Ëÿ ‚∑ȧøÊÁŸ– ‹ÊÁª Á’‹Ù∑§Ÿ ‚Áπã„U ß ⁄UÉÊÈ’Ë⁄UÁ„U ©U⁄U •ÊÁŸH 248H Do.: gurajana låja samåju baRa dekhi s∂ya sakucåni, lågi bilokana sakhinha tana raghub∂rahi ura åni.248. Out of natural bashfulness that She felt in the presence of elders and at the sight of the vast assemblage, S∂tå shrank into Herself; and drawing the Hero of Raghuís race into Her heart She turned Her eyes towards Her companions. (248) øı0ó⁄UÊ◊ M§¬È •L§ Á‚ÿ ¿UÁ’ Œπ¥– Ÿ⁄U ŸÊÁ⁄Uã„U ¬Á⁄U„U⁄UË¥ ÁŸ◊·¥H ‚Ùø®„U ‚∑§‹ ∑§„Uà ‚∑ȧøÊ„UË¥– Á’Áœ ‚Ÿ Á’Ÿÿ ∑§⁄U®„U ◊Ÿ ◊Ê„UË¥H 1H „UL§ Á’Áœ ’Áª ¡Ÿ∑§ ¡«∏UÃÊ߸– ◊Áà „U◊ÊÁ⁄U •Á‚ ŒÁ„U ‚È„UÊ߸H Á’ŸÈ Á’øÊ⁄U ¬ŸÈ ÃÁ¡ Ÿ⁄UŸÊ„ÍU– ‚Ëÿ ⁄UÊ◊ ∑§⁄U ∑§⁄ÒU Á’’Ê„ÍUH 2H ¡ªÈ ÷‹ ∑§Á„UÁ„U ÷Êfl ‚’ ∑§Ê„ÍU– „U∆U ∑§Ëã„¥U •¢Ã„È°U ©U⁄U ŒÊ„ÍUH ∞®„U ‹Ê‹‚Ê° ◊ªŸ ‚’ ‹ÙªÍ– ’L§ ‚Ê°fl⁄UÙ ¡ÊŸ∑§Ë ¡ÙªÍH 3H Ã’ ’¢ŒË¡Ÿ ¡Ÿ∑§ ’Ù‹Ê∞– Á’Á⁄UŒÊfl‹Ë ∑§„Uà øÁ‹ •Ê∞H ∑§„U ŸÎ¬È ¡Êß ∑§„U„ÈU ¬Ÿ ◊Ù⁄UÊ– ø‹ ÷Ê≈U Á„Uÿ° „U⁄U·È Ÿ ÕÙ⁄UÊH 4H
- 260. 260 * ›R∫RÅMACARITAMÅNASA * Cau.: råma rµupu aru siya chabi dekhe°, nara nårinha parihar∂° nime¶e°. socahiÚ sakala kahata sakucåh∂°, bidhi sana binaya karahiÚ mana måh∂°.1. haru bidhi begi janaka jaRatå∂,mati hamåri asi dehi suhå∂. binu bicåra panu taji naranåhµu, s∂ya råma kara karai bibåhµu.2. jagu bhala kahihi bhåva saba kåhµu, ha¢ha k∂nhe° a≈tahu° ura dåhµu. ehiÚ lålaså° magana saba logµu, baru så°varo jånak∂ jogµu.3. taba ba≈d∂jana janaka bolåe, biridåval∂ kahata cali åe. kaha næpu jåi kahahu pana morå, cale bhå¢a hiya° hara¶u na thorå.4. Beholding ›r∂ Råmaís beauty and S∂tåís loveliness, men and women alike forgot to close their eyelids. All of them felt anxious in their heart but hesitated to speak; they inwardly prayed to the Creator, ìQuickly take away, O Creator, Janakaís stupidity and give him right understanding like ours, so that the king without the least scruple may abandon his vow and give S∂tå in marriage to Råma. The world will speak well of him and the idea will find favour with all. On the other hand, if he persists in his folly, he shall have to rue it in the end. Everyone is absorbed in the ardent feeling that the dark-complexioned youth is a suitable match for Janakaís daughter.î Then Janaka summoned the heralds, and they came eulogizing his race. The king said, ìGo round and proclaim my vow.î Forthwith they proceeded on their mission; there was not a little joy in their heart. (1ó4) ŒÙ0ó’Ù‹ ’¢ŒË ’øŸ ’⁄U ‚ÈŸ„ÈU ‚∑§‹ ◊Á„U¬Ê‹– ¬Ÿ Á’Œ„U ∑§⁄U ∑§„U®„U „U◊ ÷È¡Ê ©U∆UÊß Á’‚Ê‹H 249H Do.: bole ba≈d∂ bacana bara sunahu sakala mahipåla, pana bideha kara kahahiÚ hama bhujå u¢håi bisåla.249. The heralds then uttered these polite words, ìListen all princes: with our long arms uplifted we announce to you King Videhaís vow:ó (249) øı0óŸÎ¬ ÷È¡’‹È Á’œÈ Á‚flœŸÈ ⁄UÊ„ÍU– ªL§• ∑§∆UÙ⁄U Á’ÁŒÃ ‚’ ∑§Ê„ÍUH ⁄UÊflŸÈ ’ÊŸÈ ◊„UÊ÷≈U ÷Ê⁄U– ŒÁπ ‚⁄UÊ‚Ÿ ªfl°Á„¢U Á‚œÊ⁄UH 1H ‚Ùß ¬È⁄UÊÁ⁄ U ∑§ÙŒ¢«ÈU ∑§∆UÙ⁄UÊ– ⁄UÊ¡ ‚◊Ê¡ •Ê¡È ¡Ùß ÃÙ⁄UÊH ÁòÊ÷ÈflŸ ¡ÿ ‚◊à ’ÒŒ„UË– Á’Ÿ®„U Á’øÊ⁄U ’⁄Uß „UÁ∆U ÄUËH 2H ‚ÈÁŸ ¬Ÿ ‚∑§‹ ÷ͬ •Á÷‹Ê·– ÷≈U◊ÊŸË •ÁÂÿ ◊Ÿ ◊ÊπH ¬Á⁄U∑§⁄U ’Ê°Áœ ©U∆UU •∑ȧ‹Ê߸– ø‹ ßCÔUŒflã„U Á‚⁄U ŸÊ߸H 3H Ã◊Á∑§ ÃÊÁ∑§ ÃÁ∑§ Á‚flœŸÈ œ⁄U„UË¥– ©U∆Uß Ÿ ∑§ÙÁ≈U ÷Ê°Áà ’‹È ∑§⁄U„UË¥H Á¡ã„U ∑§ ∑§¿ÈU Á’øÊL§ ◊Ÿ ◊Ê„UË¥– øʬ ‚◊ˬ ◊„Uˬ Ÿ ¡Ê„UË¥H 4H Cau.: næpa bhujabalu bidhu sivadhanu råhµu, garua ka¢hora bidita saba kåhµu. råvanu bånu mahåbha¢a bhåre, dekhi saråsana gava°hiÚ sidhåre.1. soi puråri koda≈Œu ka¢horå, råja samåja åju joi torå. tribhuvana jaya sameta baideh∂, binahiÚ bicåra barai ha¢hi teh∂.2. suni pana sakala bhµupa abhilå¶e, bha¢amån∂ atisaya mana måkhe. parikara bå°dhi u¢he akulå∂, cale i¶¢adevanha sira nå∂.3. tamaki tåki taki sivadhanu dharah∂°, u¢hai na ko¢i bhå°ti balu karah∂°. jinha ke kachu bicåru mana måh∂°, cåpa sam∂pa mah∂pa na jåh∂°.4.
- 261. * BÅLA-KÅ°NœA *261 ìThe might of arm of the various princes stands as the moon, while ›ivaís bow is the planet Råhu as it were; it is massive and unyielding, as is well-known to all. Even the great champions Råvaƒa and Båƒåsura quietly slipped away as soon as they saw the bow. Whoever in this royal assembly breaks today the yonder unbending bow of ›iva shall be unhesitatingly and insistently wedded by Videhaís daughter and shall triumph over all the three worlds .î Hearing the vow all the princes were filled with longing, while those who prided on their valour felt very indignant. Girding up their loins they rose impatiently and bowing their heads to their chosen deity went ahead. They cast an angry look at ›ivaís bow, grapled with it with steady aim and exerted all their strength; but the bow refused to be lifted. Those princes, however, who had any sense at all did not even approach the bow. (1ó4) ŒÙ0óÃ◊Á∑§ œ⁄U®„U œŸÈ ◊Í…∏U ŸÎ¬ ©U∆Uß Ÿ ø‹®„U ‹¡Êß– ◊Ÿ„È°U ¬Êß ÷≈U ’Ê„ÈU’‹È •Áœ∑ȧ •Áœ∑ȧ ªL§•ÊßH 250H Do.: tamaki dharahiÚ dhanu mµuRha næpa u¢hai na calahiÚ lajåi, manahu° påi bha¢a båhubalu adhiku adhiku garuåi.250. Those foolish kings indignantly strained at the bow and retired in shamefrlly when it refused to leave its position, as though it grew more and more wughty by absorbing the might of arm of each successive warrior. (250) øı0ó÷ͬ ‚„U‚ Œ‚ ∞∑§Á„U ’Ê⁄UÊ– ‹ª ©U∆UÊflŸ ≈U⁄Uß Ÿ ≈UÊ⁄UÊH «Uªß Ÿ ‚¢÷È ‚⁄UÊ‚ŸÈ ∑Ò§‚¥– ∑§Ê◊Ë ’øŸ ‚ÃË ◊ŸÈ ¡Ò‚¥H 1H ‚’ ŸÎ¬ ÷∞ ¡ÙªÈ ©U¬„UÊ‚Ë– ¡Ò‚¥ Á’ŸÈ Á’⁄Uʪ ‚¢ãÿÊ‚ËH ∑§Ë⁄UÁà Á’¡ÿ ’Ë⁄UÃÊ ÷Ê⁄UË– ø‹ øʬ ∑§⁄U ’⁄U’‚ „UÊ⁄UËH 2H üÊË„Uà ÷∞ „UÊÁ⁄U Á„Uÿ° ⁄UÊ¡Ê– ’Ò∆U ÁŸ¡ ÁŸ¡ ¡Êß ‚◊Ê¡ÊH ŸÎ¬ã„U Á’‹ÙÁ∑§ ¡Ÿ∑ȧ •∑ȧ‹ÊŸ– ’Ù‹ ’øŸ ⁄UÙ· ¡ŸÈ ‚ÊŸH 3H ŒË¬ ŒË¬ ∑§ ÷ͬÁà ŸÊŸÊ– •Ê∞ ‚ÈÁŸ „U◊ ¡Ù ¬ŸÈ ∆UÊŸÊH Œfl ŒŸÈ¡ œÁ⁄U ◊ŸÈ¡ ‚⁄UË⁄UÊ– Á’¬È‹ ’Ë⁄U •Ê∞ ⁄UŸœË⁄UÊH 4H Cau.: bhµupa sahasa dasa ekahi bårå, lage u¢håvana ¢arai na ¢årå. Œagai na sa≈bhu saråsanu kaise°, kåm∂ bacana sat∂ manu jaise°.1. saba næpa bhae jogu upahås∂, jaise° binu biråga sa≈nyås∂. k∂rati bijaya b∂ratå bhår∂, cale cåpa kara barabasa hår∂.2. ‹r∂hata bhae håri hiya° råjå, bai¢he nija nija jåi samåjå. næpanha biloki janaku akulåne, bole bacana ro¶a janu såne.3. d∂pa d∂pa ke bhµupati nånå, åe suni hama jo panu ¢hånå. deva danuja dhari manuja sar∂rå, bipula b∂ra åe ranadh∂rå.4. Ten thousand kings then proceeded all at once to raise it; but it baffled all attempts at moving it. ›ambhuís bow did not stir in the same way as the mind of a virtuous lady refuses to yield to the words of a gallant. All the princes made themselves butts of ridicule like a recluse without dispassion. Helplessly forfeiting their fame, glory and great valour to the bow they returned. Confused and disheartened, the kings went and sat in the midst of their own company. Seeing the kings thus frustrated, King Janaka got impatient and spoke words as if in anger; ìHearing the vow made by me many a king
- 262. 262 * ›R∫RÅMACARITAMÅNASA * has come from diverse parts of the globe; gods and demons in human form and many other heroes, staunch in fight, have assembled. (1ó4) ŒÙ0ó∑ȧ•°Á⁄U ◊ŸÙ„U⁄U Á’¡ÿ ’Á«∏U ∑§Ë⁄UÁà •Áà ∑§◊ŸËÿ– ¬ÊflÁŸ„UÊ⁄U Á’⁄¢UÁø ¡ŸÈ ⁄Uø©U Ÿ œŸÈ Œ◊ŸËÿH 251H Do.: kua°ri manohara bijaya baRi k∂rati ati kaman∂ya, påvanihåra bira≈ci janu raceu na dhanu daman∂ya.251. ìA lovely bride, a grand triumph and splendid renown are the prize; but Brahmå, it seems, has not yet created the man who may break the bow and win the above rewards.î (251) øı0ó∑§„U„ÈU ∑§ÊÁ„U ÿ„ÈU ‹Ê÷È Ÿ ÷ÊflÊ– ∑§Ê„È°U Ÿ ‚¢∑§⁄U øʬ ø…U∏ÊflÊH ⁄U„U©U ø…∏UÊ©U’ ÃÙ⁄U’ ÷Ê߸– ÁÃ‹È ÷Á⁄U ÷ÍÁ◊ Ÿ ‚∑§ ¿U«∏UÊ߸H 1H •’ ¡ÁŸ ∑§Ù©U ◊ÊπÒ ÷≈U ◊ÊŸË– ’Ë⁄U Á’„UËŸ ◊„UË ◊Ò¥ ¡ÊŸËH á„ÈU •Ê‚ ÁŸ¡ ÁŸ¡ ªÎ„U ¡Ê„ÍU– Á‹πÊ Ÿ Á’Áœ ’ÒŒÁ„U Á’’Ê„ÍUH 2H ‚È∑ΧÃÈ ¡Êß ¡ı¥ ¬ŸÈ ¬Á⁄U„U⁄U™°§– ∑ȧ•°Á⁄U ∑ȧ•ÊÁ⁄U ⁄U„U©U ∑§Ê ∑§⁄U™°§H ¡ı¥ ¡ŸÃ©°U Á’ŸÈ ÷≈U ÷ÈÁ’ ÷Ê߸– Ãı ¬ŸÈ ∑§Á⁄U „UÙé°U Ÿ „°U‚Ê߸H 3H ¡Ÿ∑§ ’øŸ ‚ÈÁŸ ‚’ Ÿ⁄U ŸÊ⁄UË– ŒÁπ ¡ÊŸÁ∑§Á„U ÷∞ ŒÈπÊ⁄UËH ◊Êπ ‹πŸÈ ∑ȧÁ≈U‹ ÷ß° ÷ı¥„¥U– ⁄UŒ¬≈U »§⁄U∑§Ã ŸÿŸ Á⁄U‚ı¥„¥UH 4H Cau.: kahahu kåhi yahu låbhu na bhåvå, kåhu° na sa≈kara cåpa caRhåvå. rahau caRhåuba toraba bhå∂, tilu bhari bhµumi na sake chaRå∂.1. aba jani kou måkhai bha¢a mån∂, b∂ra bih∂na mah∂ maiÚ jån∂. tajahu åsa nija nija gæha jåhµu, likhå na bidhi baidehi bibåhµu.2. sukætu jåi jau° panu pariharaµu° , kua°ri kuåri rahau kå karaµu°. jau° janateu° binu bha¢a bhubi bhå∂, tau panu kari hoteu° na ha°så∂.3. janaka bacana suni saba nara når∂, dekhi jånakihi bhae dukhår∂. måkhe lakhanu ku¢ila bhaiÚ bhau°he°, radapa¢a pharakata nayana risau°he°.4. ìTell me, who would not have this prize? But none could string the bow. Let alone stringing or breaking it, there was not one of you, brothers, who could stir it even a inch breadth from its place. Now no one who prides on his valour should feel offended if I assert that there is no hero left on earth to my mind. Give up all hope and go back to your homes. It is not the will of Providence that S∂tå should be married. All my religious merits shall be gone if I abandon my vow. The princess must remain a maid; what can I do? Had I known, brothers, that there are no more heroes in the world, I would not have made myself a laughing-stock by undertaking such a vow.î All who heard Janakaís words, men and women alike, felt distressed at the sight of Jånak∂. Lak¶maƒa, however got incensed: his eyebrows were knit, his lips quivered and his eyes shot fire. (1ó4) ŒÙ0ó∑§Á„U Ÿ ‚∑§Ã ⁄ÉÊÈ’Ë⁄U «U⁄U ‹ª ’øŸ ¡ŸÈ ’ÊŸ– ŸÊß ⁄UÊ◊ ¬Œ ∑§◊‹ Á‚L§ ’Ù‹ Áª⁄UÊ ¬˝◊ÊŸH 252H Do.: kahi na sakata raghub∂ra Œara lage bacana janu båna, nåi råma pada kamala siru bole girå pramåna.252.
- 263. * BÅLA-KÅ°NœA *263 For fear of ›r∂ Råma he could not speak, though Janakaís words pierced his heart like an arrow; yet at last, bowing his head at ›r∂ Råmaís lotus-feet he spoke words which were impregnated with truth:ó (252) øı0ó⁄UÉÊÈ’¢Á‚ã„U ◊„È°U ¡„°U ∑§Ù©U „UÙ߸– î„U ‚◊Ê¡ •‚ ∑§„Uß Ÿ ∑§Ù߸H ∑§„UË ¡Ÿ∑§ ¡Á‚ •ŸÈÁøà ’ÊŸË– Á’l◊ÊŸ ⁄UÉÊÈ∑ȧ‹ ◊ÁŸ ¡ÊŸËH 1H ‚ÈŸ„ÈU ÷ÊŸÈ∑ȧ‹ ¬¢∑§¡ ÷ÊŸÍ– ∑§„U©°U ‚È÷Ê©U Ÿ ∑§¿ÈU •Á÷◊ÊŸÍH ¡ı¥ ÃÈê„UÊÁ⁄U •ŸÈ‚Ê‚Ÿ ¬Êflı¥– ∑¢§ŒÈ∑§ ßfl ’˝rÊÔÊ¢«U ©U∆UÊflı¥H 2H ∑§Êø ÉÊ≈U Á¡Á◊ «UÊ⁄Uı¥ »§Ù⁄UË– ‚∑§©°U ◊L§ ◊Í‹∑§ Á¡Á◊ ÃÙ⁄UËH Ãfl ¬˝Ãʬ ◊Á„U◊Ê ÷ªflÊŸÊ– ∑§Ù ’ʬÈ⁄UÙ Á¬ŸÊ∑§ ¬È⁄UÊŸÊH 3H ŸÊÕ ¡ÊÁŸ •‚ •Êÿ‚È „UÙ™§– ∑§ıÃÈ∑ȧ ∑§⁄Uı¥ Á’‹ÙÁ∑§• ‚Ù™§H ∑§◊‹ ŸÊ‹ Á¡Á◊ øʬ ø…U∏Êflı¥– ¡Ù¡Ÿ ‚à ¬˝◊ÊŸ ‹Ò œÊÔflÊÒ¥H 4H Cau.: raguba≈sinha mahu° jaha° kou ho∂, tehiÚ samåja asa kahai na ko∂. kah∂ janaka jasi anucita bån∂, bidyamåna raghukula mani jån∂.1. sunahu bhånukula pa≈kaja bhånµu, kahau° subhåu na kachu abhimånµu. jau° tumhåri anusåsana påvau°, ka≈duka iva brahmå≈Œa u¢håvau°.2. kåce gha¢a jimi Œårau° phor∂, sakau° meru mµulaka jimi tor∂. tava pratåpa mahimå bhagavånå, ko båpuro pinåka purånå.3. nåtha jåni asa åyasu hoµu, kautuku karau° bilokia soµu. kamala nåla jimi cåpa caRhåvau°, jojana sata pramåna lai dhåvau°.4. ìIn an assembly where any one of Raghuís race is present no one would dare speak such scandalous words as Janaka has spoken, even though conscious of the presence of ›r∂ Råma, the Jewel of Raghuís race. (Turning towards his brother, he added) ìListen, O Delighter of the solar race, I sincerely tell You, without any vain boasting: if I but have Your permission, I will lift the round world like a ball and smash it like an ill-baked earthen jar; and by the glory of Your majesty, O blessed Lord, I can break Mount Meru like a radish. What, then, is this wretched old bow? Realizing this, my Lord, let me have Your command and see what wonders I work; I will string the bow as though it were a lotus-stalk and run with it not less than eight hundred miles. (1ó4) ŒÙ0óÃÙ⁄Uı¥ ¿UòÊ∑§ Œ¢«U Á¡Á◊ Ãfl ¬˝Ãʬ ’‹ ŸÊÕ– ¡ı¥ Ÿ ∑§⁄Uı¥ ¬˝÷È ¬Œ ‚¬Õ ∑§⁄U Ÿ œ⁄Uı¥ œŸÈ ÷ÊÕH 253H Do.: torau° chatraka da≈Œa jimi tava pratåpa bala nåtha, jau° na karau° prabhu pada sapatha kara na dharau° dhanubhåtha.253. ìBy the might of Your glory, O Lord, I will snap it like the stalk of a mushroom. Or, if I fail, I swear by Your feet, never to handle a bow or quiver again.î (253) øı0ó‹πŸ ‚∑§Ù¬ ’øŸ ¡ ’Ù‹– «Uª◊ªÊÁŸ ◊Á„U ÁŒÇª¡ «UÙ‹H ‚∑§‹ ‹Ùª ‚’ ÷ͬ «U⁄UÊŸ– Á‚ÿ Á„Uÿ° „U⁄U·È ¡Ÿ∑ȧ ‚∑ȧøÊŸH 1H ªÈ⁄U ⁄UÉÊȬÁà ‚’ ◊ÈÁŸ ◊Ÿ ◊Ê„UË¥– ◊ÈÁŒÃ ÷∞ ¬ÈÁŸ ¬ÈÁŸ ¬È‹∑§Ê„UË¥H ‚ÿŸ®„U ⁄UÉÊȬÁà ‹πŸÈ ŸflÊ⁄U– ¬˝◊ ‚◊à ÁŸ∑§≈U ’Ò∆UÊ⁄UH 2H
- 264. 264 * ›R∫RÅMACARITAMÅNASA * Á’SflÊÁ◊òÊ ‚◊ÿ ‚È÷ ¡ÊŸË– ’Ù‹ •Áà ‚Ÿ„U◊ÿ ’ÊŸËH ©U∆U„ÈU ⁄UÊ◊ ÷¢¡„ÈU ÷fløʬʖ ◊≈U„ÈU ÃÊà ¡Ÿ∑§ ¬Á⁄UÃʬÊH 3H ‚ÈÁŸ ªÈL§ ’øŸ ø⁄UŸ Á‚L§ ŸÊflÊ– „U⁄U·È Á’·ÊŒÈ Ÿ ∑§¿ÈU ©U⁄U •ÊflÊH ∆UÊ…∏U ÷∞ ©UÁ∆U ‚„U¡ ‚È÷Ê∞°– ∆UflÁŸ ¡È’Ê ◊Ϊ⁄UÊ¡È ‹¡Ê∞°H 4H Cau.: lakhana sakopa bacana je bole, Œagamagåni mahi diggaja Œole. sakala loga saba bhµupa Œeråne, siya hiya° hara¶u janaku sakucåne.1. gura raghupati saba muni mana måh∂°, mudita bhae puni puni pulakåh∂°. sayanahiÚ raghupati lakhanu nevåre, prema sameta nika¢a bai¢håre.2. bisvåmitra samaya subha jån∂, bole ati sanehamaya bån∂. u¢hahu råma bha≈jahu bhavacåpå, me¢ahu tåta janaka paritåpå.3. suni guru bacana carana siru nåvå, hara¶u bi¶ådu na kachu ura åvå. ¢håRhe bhae u¢hi sahaja subhåe°,¢havani jubå mægaråju lajåe°.4. As Lak¶maƒa spoke these angry words, the earth shook and the elephants supporting the quarters tottered. The whole assembly, including all the princes, was struck with terror; S∂tå felt delighted at heart, while Janaka blushed. The preceptor (Vi‹våmitra), the Lord of Raghus and all the hermits were glad of heart and thrilled all over again and again. affectionately ›r∂ Råma checked Lak¶maƒa and made him sit beside Him. Perceiving that it was a propitious time, Vi‹våmitra said in most endearing terms, ìUp, Råma, break the bow of ›iva and relieve Janaka, my boy, of his anguish.î On hearing the Guruís words ›r∂ Råma bowed His head at his feet; there was no joy or sorrow in His heart. He stood up in all His native grace, putting to shame a young lion by His elegant carriage. (1ó4) ŒÙ0ó©UÁŒÃ ©UŒÿÁªÁ⁄U ◊¢ø ¬⁄U ⁄UÉÊÈ’⁄U ’Ê‹¬Ã¢ª– Á’∑§‚ ‚¢Ã ‚⁄UÙ¡ ‚’ „U⁄U· ‹ÙøŸ ÷΢ªH 254H Do.: udita udayagiri ma≈ca para raghubara bålapata≈ga, bikase sa≈ta saroja saba hara¶e locana bhæ≈ga.254. As the Chief of the Raghus rose on His elevated seat like the morning sun rising on the mountain, all the saints were delighted like so many lotuses and their eyes were glad as bees at the return of day. (254) øı0óŸÎ¬ã„U ∑§Á⁄U •Ê‚Ê ÁŸÁ‚ ŸÊ‚Ë– ’øŸ Ÿπà •fl‹Ë Ÿ ¬˝∑§Ê‚ËH ◊ÊŸË ◊Á„U¬ ∑ȧ◊ÈŒ ‚∑ȧøÊŸ– ∑§¬≈Ë ÷ͬ ©U‹Í∑§ ‹È∑§ÊŸH 1H ÷∞ Á’‚Ù∑§ ∑§Ù∑§ ◊ÈÁŸ ŒflÊ– ’Á⁄U‚®„U ‚È◊Ÿ ¡ŸÊfl®„U ‚flÊH ªÈ⁄U ¬Œ ’¢ÁŒ ‚Á„Uà •ŸÈ⁄Uʪʖ ⁄UÊ◊ ◊ÈÁŸã„U ‚Ÿ •Êÿ‚È ◊ʪÊH 2H ‚„U¡®„U ø‹ ‚∑§‹ ¡ª SflÊ◊Ë– ◊ûÊ ◊¢¡È ’⁄U ∑¢È§¡⁄U ªÊ◊ËH ø‹Ã ⁄UÊ◊ ‚’ ¬È⁄U Ÿ⁄U ŸÊ⁄UË– ¬È‹∑§ ¬ÍÁ⁄U ß ÷∞ ‚ÈπÊ⁄UËH 3H ’¢ÁŒ Á¬Ã⁄ ‚È⁄U ‚È∑Χà ‚°÷Ê⁄– ¡ı¥ ∑§¿ÈU ¬Èãÿ ¬˝÷Ê©U „U◊Ê⁄UH Ãı Á‚flœŸÈ ◊Οʋ ∑§Ë ŸÊßZ– ÃÙ⁄U„È°U ⁄UÊ◊È ªŸ‚ ªÙ‚ÊßZH 4H Cau.: næpanha keri åså nisi nås∂, bacana nakhata aval∂ na prakås∂. mån∂ mahipa kumuda sakucåne, kapa¢∂ bhµupa ulµuka lukåne.1.
- 265. * BÅLA-KÅ°NœA *265 bhae bisoka koka muni devå, barisahiÚ sumana janåvahiÚ sevå. gura pada ba≈di sahita anurågå, råma muninha sana åyasu mågå.2. sahajahiÚ cale sakala jaga svåm∂, matta ma≈ju bara ku≈jara gåm∂. calata råma saba pura nara når∂, pulaka pµuri tana bhae sukhår∂.3. ba≈di pitara sura sukætasa°bhåre, jau° kachu punya prabhåu hamåre. tau sivadhanu mænåla k∂ nå∂°, torahu° råmu ganesa goså∂°.4. The hopes of the rival kings vanished as night and their boasts died away like the serried stars. The arrogant princes shrivelled up like the lilies and the false kings shrank away like owls. Sages and gods, like the Cakravåka bird, were rid of their sorrow and rained down flowers in token of their homage. Affectionately reverencing the Guruís feet ›r∂ Råma asked leave of the Munis. The Lord of all creation then stepped forth in His natural grace with the tread of a noble and beautiful elephant in rut. As ›r∂ Råma moved ahead all men and women of the city rejoiced and thrilled all over their body. Invoking the manes and gods and recalling their own past good deeds they prayed: ìIf our religious merits are of any value, O Lord Gaƒe‹a may Råma snap the bow of ›iva as it were a lotus-stalk.î (1ó4) ŒÙ0ó⁄UÊ◊Á„U ¬˝◊ ‚◊à ‹Áπ ‚Áπã„U ‚◊ˬ ’Ù‹Êß– ‚ËÃÊ ◊ÊÃÈ ‚Ÿ„U ’‚ ’øŸ ∑§„Uß Á’‹πÊßH 255H Do.: råmahi prema sameta lakhi sakhinha sam∂pa bolåi, s∂tå måtu saneha basa bacana kahai bilakhåi.255. Lovingly gazing on ›r∂ Råma and bidding her companions draw near, S∂tåís mother spoke words full of anguish out of affection:ó (255) øı0ó‚Áπ ‚’ ∑§ıÃÈ∑ȧ ŒπÁŸ„UÊ⁄– ¡©U ∑§„UÊflà Á„UÃÍ „U◊Ê⁄UH ∑§Ù©U Ÿ ’ȤÊÊß ∑§„Uß ªÈ⁄U ¬Ê„UË¥– ∞ ’Ê‹∑§ •Á‚ „U∆U ÷Á‹ ŸÊ„UË¥H 1H ⁄UÊflŸ ’ÊŸ ¿ÈU•Ê Ÿ®„U øʬʖ „UÊ⁄U ‚∑§‹ ÷ͬ ∑§Á⁄U ŒÊ¬ÊH ‚Ù œŸÈ ⁄UÊ¡∑ȧ•°⁄U ∑§⁄U Œ„UË¥– ’Ê‹ ◊⁄UÊ‹ Á∑§ ◊¢Œ⁄U ‹„UË¥H 2H ÷ͬ ‚ÿÊŸ¬ ‚∑§‹ Á‚⁄UÊŸË– ‚Áπ Á’Áœ ªÁà ∑§¿ÈU ¡ÊÁà Ÿ ¡ÊŸËH ’Ù‹Ë øÃÈ⁄U ‚πË ◊ÎŒÈ ’ÊŸË– áfl¢Ã ‹ÉÊÈ ªÁŸ• Ÿ ⁄UÊŸËH 3H ∑§„°U ∑È¢§÷¡ ∑§„°U ®‚œÈ •¬Ê⁄UÊ– ‚Ù·©U ‚È¡‚È ‚∑§‹ ‚¢‚Ê⁄UÊH ⁄UÁ’ ◊¢«U‹ Œπà ‹ÉÊÈ ‹ÊªÊ– ©UŒÿ° ÃÊ‚È ÁÃ÷ÈflŸ Ã◊ ÷ʪÊH 4H Cau.: sakhi saba kautuku dekhanihåre, jeu kahåvata hitµu hamåre. kou na bujhåi kahai gura påh∂°, e bålaka asi ha¢ha bhali nåh∂°.1. råvana båna chuå nahiÚ cåpå, håre sakala bhµupa kari dåpå. so dhanu råjakua°ra kara deh∂°, båla maråla ki ma≈dara leh∂°.2. bhµupa sayånapa sakala sirån∂, sakhi bidhi gati kachu jåti na jån∂. bol∂ catura sakh∂ mædu bån∂, tejava≈ta laghu gania na rån∂.3. kaha° ku≈bhaja kaha° si≈dhu apårå, so¶eu sujasu sakala sa≈sårå. rabi ma≈Œala dekhata laghu lågå, udaya° tåsu tibhuvana tama bhågå.4. ìWho even those are called our friends, dear ones, are mere spectators of a show; no one urges the preceptor (Vi‹våmitra) and tells him that the two princes are yet boys and that such insistence on his part is not desirable. Knowing that Råvaƒa and Båƒåsura did
- 266. 266 * ›R∫RÅMACARITAMÅNASA * not even touch the bow and that all other kings were worsted in spite of all their boasts, strange that he should give the same bow into the hands of this young prince; can cygnets ever lift Mount Mandara? Good sense has taken leave of the king; and unknown are the dispensation of Providence, dear ones,î One of her sharp-witted companions gently replied, ìThe glorious are not to be lightly regarded, O queen. What comparison is there between the sage Agastya, who was born of a jar, and the vast ocean? Yet the sage drained it dry, and his good fame has spread throughout the world. The orb of the sun is so small to look at, but the moment it rises the darkness of all the three worlds disappears. (1ó4) ŒÙ0ó◊¢òÊ ¬⁄U◊ ‹ÉÊÈ ¡Ê‚È ’‚ Á’Áœ „UÁ⁄U „U⁄U ‚È⁄U ‚’¸– ◊„UÊ◊ûÊ ª¡⁄UÊ¡ ∑§„È°U ’‚ ∑§⁄U •¢∑ȧ‚ π’¸H 256H Do.: ma≈tra parama laghu jåsu basa bidhi hari hara sura sarba, mahåmatta gajaråja kahu° basa kara a≈kusa kharba.256. ìA sacred formula, indeed, is very small, although it has under its sway Brahmå, Hari, Hara and all other gods. A tiny goad governs the mightiest and most furious elephant.î (256) øı0ó∑§Ê◊ ∑ȧ‚È◊ œŸÈ ‚Êÿ∑§ ‹Ëã„U– ‚∑§‹ ÷ÈflŸ •¬Ÿ¥ ’‚ ∑§Ëã„H ŒÁ’ ÃÁ¡• ‚¢‚©U •‚ ¡ÊŸË– ÷¢¡’ œŸÈ·È ⁄UÊ◊ ‚ÈŸÈ ⁄UÊŸËH 1H ‚πË ’øŸ ‚ÈÁŸ ÷Ò ¬⁄UÃËÃË– Á◊≈UÊ Á’·ÊŒÈ ’…∏UË •Áà ¬˝ËÃËH Ã’ ⁄UÊ◊Á„U Á’‹ÙÁ∑§ ’ÒŒ„UË– ‚÷ÿ NUŒÿ° Á’ŸflÁà ¡Á„U ÄUËH 2H ◊Ÿ„UË¢ ◊Ÿ ◊ŸÊfl •∑ȧ‹ÊŸË– „UÙ„ÈU ¬˝‚㟠◊„U‚ ÷flÊŸËH ∑§⁄U„ÈU ‚»§‹ •Ê¬ÁŸ ‚fl∑§Ê߸– ∑§Á⁄U Á„UÃÈ „U⁄U„ÈU øʬ ªL§•Ê߸H 3H ªŸŸÊÿ∑§ ’⁄UŒÊÿ∑§ ŒflÊ– •Ê¡È ‹ª¥ ∑§ËÁã„U©°U ÃÈ• ‚flÊH ’Ê⁄U ’Ê⁄U Á’ŸÃË ‚ÈÁŸ ◊Ù⁄UË– ∑§⁄U„ÈU øʬ ªÈL§ÃÊ •Áà ÕÙ⁄UËH 4H Cau.: kåma kusuma dhanu såyaka l∂nhe, sakala bhuvana apane° basa k∂nhe. debi tajia sa≈sau asa jån∂, bha≈jaba dhanu¶u råma sunu rån∂.1. sakh∂ bacana suni bhai parat∂t∂, mi¢å bi¶ådu baRh∂ ati pr∂t∂. taba råmahi biloki baideh∂, sabhaya hædaya° binavati jehi teh∂.2. manah∂° mana manåva akulån∂, hohu prasanna mahesa bhavån∂. karahu saphala åpani sevakå∂, kari hitu harahu cåpa garuå∂.3. gananåyaka baradåyaka devå, åju lage° k∂nhiu° tua sevå. båra båra binat∂ suni mor∂, karahu cåpa gurutå ati thor∂.4. ìArmed with a bow and arrows of flowers Cupid has brought the whole universe under subjection. Realizing this, O good lady, give up all doubt; Råma, O Queen, will assuredly break the bow, I tell you.î The queen felt reassured at these words of her companion; her despondency was gone and her love for ›r∂ Råma grew. Then, casting a glance towards ›r∂ Råma, Videhaís daughter implored with anxious heart each god in turn. She inwardly prayed in a distressed state of mind: ìBe gracious to me. O great Lord ›iva and Bhavån∂, and reward my services by lightening the weight of the bow out of affection for me. O god Gaƒe‹a, the chief of ›ivaís attendants, O bestower of boons, it is for this day that I have adored You. Listening to my repeated supplication, therefore, reduce the weight of the bow to a mere trifle.î (1ó4)
- 267. * BÅLA-KÅ°NœA *267 ŒÙ0óŒÁπ ŒÁπ ⁄UÉÊÈ’Ë⁄U ß ‚È⁄U ◊ŸÊfl œÁ⁄U œË⁄U– ÷⁄U Á’‹ÙøŸ ¬˝◊ ¡‹ ¬È‹∑§Êfl‹Ë ‚⁄UË⁄UH 257H Do.: dekhi dekhi raghub∂ra tana sura manåva dhari dh∂ra, bhare bilocana prema jala pulakåval∂ sar∂ra.257. Gazing repeatedly on the person of ›r∂ Råma and summoning courage S∂tå prayed to gods. Her eyes were filled with tears of love and the hair on Her body stood on their end. (257) øı0óŸË∑¥§ ÁŸ⁄UÁπ ŸÿŸ ÷Á⁄U ‚Ù÷Ê– Á¬ÃÈ ¬ŸÈ ‚ÈÁ◊Á⁄U ’„ÈUÁ⁄U ◊ŸÈ ¿UÙ÷ÊH •„U„U ÃÊà ŒÊL§ÁŸ „U∆U ∆UÊŸË– ‚◊ȤÊà Ÿ®„U ∑§¿ÈU ‹Ê÷È Ÿ „UÊŸËH 1H ‚Áøfl ‚÷ÿ Á‚π Œß Ÿ ∑§Ù߸– ’Èœ ‚◊Ê¡ ’«∏U •ŸÈÁøà „UÙ߸H ∑§„°U œŸÈ ∑ȧÁ‹‚„ÈU øÊÁ„U ∑§∆UÙ⁄UÊ– ∑§„°U SÿÊ◊‹ ◊ΌȪÊà Á∑§‚Ù⁄UÊH 2H Á’Áœ ∑§Á„U ÷Ê°Áà œ⁄Uı¥ ©U⁄U œË⁄UÊ– Á‚⁄U‚ ‚È◊Ÿ ∑§Ÿ ’Áœ• „UË⁄UÊH ‚∑§‹ ‚÷Ê ∑Ò§ ◊Áà ÷Ò ÷Ù⁄UË– •’ ◊ÙÁ„U ‚¢÷Èøʬ ªÁà ÃÙ⁄UËH 3H ÁŸ¡ ¡«∏UÃÊ ‹Ùªã„ U ¬⁄U «UÊ⁄UË– „UÙÁ„U „UL§• ⁄UÉÊȬÁÃÁ„U ÁŸ„UÊ⁄UËH •Áà ¬Á⁄UÃʬ ‚Ëÿ ◊Ÿ ◊Ê„UË¥– ‹fl ÁŸ◊· ¡Èª ‚ÿ ‚◊ ¡Ê„UË¥H 4H Cau.: n∂ke° nirakhi nayana bhari sobhå, pitu panu sumiri bahuri manu chobhå. ahaha tåta dåruni ha¢ha ¢hån∂, samujhata nahiÚ kachu låbhu na hån∂.1. saciva sabhaya sikha dei na ko∂, budha samåja baRa anucita ho∂. kaha° dhanu kulisahu cåhi ka¢horå, kaha° syåmala mædugåta kisorå.2. bidhi kehi bhå°ti dharau° ura dh∂rå, sirasa sumana kana bedhia h∂rå. sakala sabhå kai mati bhai bhor∂, aba mohi sa≈bhucåpa gati tor∂.3. nija jaRatå loganha para Œår∂, hohi harua raghupatihi nihår∂. ati paritåpa s∂ya mana måh∂°, lava nime¶a juga saya sama jåh∂°.4. She feasted Her eyes to their fill on ›r∂ Råmaís beauty; but then the thought of Her fatherís vow agitated Her mind. She said to Herself.î Alas, my father has made a terrible resolve having no regard to good or evil consequences. The ministers are afraid; therefore none of them gives him good counsel. It is all the more pity that it should be so in a conclave of wise men. While on this side stands the bow harder than adamant, on the other side we find that dark-complexioned prince of delicate frame and tender age. How then, O god, can I maintain my balance of mind? Is a diamond ever pierced with the pointed end of a ›ir∂¶a flower? The sense of the whole assembly has become dull; hence my only hope now lies in you, O ›ambhuís bow. Imparting your heaviness to the assembly grow light yourself at the sight of (in proportion to the size of) ›r∂ Råma.î S∂tå felt much agitated at heart; an instant hung heavy on Her as a hundred Yugas. (1ó4) ŒÙ0ó¬˝÷ÈÁ„U ÁøÃß ¬ÈÁŸ ÁøÃfl ◊Á„U ⁄UÊ¡Ã ‹ÙøŸ ‹Ù‹– π‹Ã ◊ŸÁ‚¡ ◊ËŸ ¡Èª ¡ŸÈ Á’œÈ ◊¢«U‹ «UÙ‹H 258H Do.: prabhuhi citai puni citava mahi råjata locana lola, khelata manasija m∂na juga janu bidhu ma≈Œala Œola.258.
- 268. 268 * ›R∫RÅMACARITAMÅNASA * Gazing now at the Lord and now at the ground, Her restless eyes sparkled as if two Cupidís fish disported themselves in the pail-like orb of the moon. (258) øı¯ó Áª⁄UÊ •Á‹ÁŸ ◊Èπ ¬¢∑§¡ ⁄UÙ∑§Ë– ¬˝ª≈U Ÿ ‹Ê¡ ÁŸ‚Ê •fl‹Ù∑§ËH ‹ÙøŸ ¡‹È ⁄U„U ‹ÙøŸ ∑§ÙŸÊ– ¡Ò‚¥ ¬⁄U◊ ∑Χ¬Ÿ ∑§⁄U ‚ÙŸÊH 1H ‚∑ȧøË éÿÊ∑ȧ‹ÃÊ ’Á«∏U ¡ÊŸË– œÁ⁄U œË⁄U¡È ¬˝ÃËÁà ©U⁄U •ÊŸËH ß ◊Ÿ ’øŸ ◊Ù⁄U ¬ŸÈ ‚ÊøÊ– ⁄UÉÊȬÁà ¬Œ ‚⁄UÙ¡ ÁøÃÈ ⁄UÊøÊH 2H Ãı ÷ªflÊŸÈ ‚∑§‹ ©U⁄U ’Ê‚Ë– ∑§Á⁄UÁ„U ◊ÙÁ„U ⁄UÉÊÈ’⁄U ∑Ò§ ŒÊ‚ËH ¡Á„U ∑¥§ ¡Á„U ¬⁄U ‚àÿ ‚Ÿ„ÍU– ‚Ù ÃÁ„U Á◊‹ß Ÿ ∑§¿ÈU ‚¢Œ„ÍUH 3H ¬˝÷È ÃŸ ÁøÃß ¬˝◊ ß ∆UÊŸÊ– ∑Χ¬ÊÁŸœÊŸ ⁄UÊ◊ ‚’È ¡ÊŸÊH Á‚ÿÁ„U Á’‹ÙÁ∑§ Ã∑§©U œŸÈ ∑Ò§‚¥– ÁøÃfl ªL§L§ ‹ÉÊÈ éÿÊ‹Á„U ¡Ò‚¥H 4H Cau.: girå alini mukha pa≈kaja rok∂, praga¢a na låja niså avalok∂. locana jalu raha locana konå, jaise° parama kæpana kara sonå.1. sakuc∂ byåkulatå baRi jån∂, dhari dh∂raju prat∂ti ura ån∂. tana mana bacana mora panu såcå, raghupati pada saroja citu råcå.2. tau bhagavånu sakala ura bås∂, karihi mohi raghubara kai dås∂. jehi ke° jehi para satya sanehµu, so tehi milai na kachu sa≈dehµu.3. prabhu tana citai prema tana ¢hånå, kæpånidhåna råma sabu jånå. siyahi biloki takeu dhanu kaise°, citava garuru laghu byålahi jaise°.4. Held captive within Her lotus-like mouth Her bee-like speech did not stir out for fear of the night of modesty. Tears remained confined within the corner of Her eyes,* just as the gold of a stingy miser remains buried in a nook of his house. S∂tå felt abashed when She perceived Her great agitation of mind; summoning up courage in Her heart, therefore, She confidently said to Herself, ìIf I am true to my vow in thought, word and deed, and if my mind is really attached to the lotus-feet of ›r∂ Råma, I am sure God, who dwells in the heart of all, will make me ›r∂ Råmaís bondslave; for one gets united without doubt with him for whom one cherishes true love.î Casting a glance at the Lord She resolved to love Him even at the cost of Her life. ›r∂ Råma, the embodiment of compassion, understood it all; looking at S∂tå He glanced at the bow as GaruŒa (the king of birds ) would gaze on a poor little snake. (1ó4) ŒÙ0ó‹πŸ ‹π©U ⁄UÉÊÈ’¢‚◊ÁŸ ÃÊ∑§©U „U⁄U ∑§ÙŒ¢«ÈU– ¬È‹Á∑§ ªÊà ’Ù‹ ’øŸ ø⁄UŸ øÊÁ¬ ’˝rÊÔÊ¢«ÈUH 259H Do.: lakhana lakheu raghuba≈samani tåkeu hara koda≈Œu, pulaki gåta bole bacana carana cåpi brahmå≈Œu.259. When Lak¶maƒa perceived that the Jewel of Raghuís race had cast a glance at the bow of Hara, the hair on his body stood erect and he uttered the following words pressing the crust of the earth under his foot:ó (259) øı0óÁŒÁ‚∑È¢§¡⁄U„ÈU ∑§◊∆U •Á„U ∑§Ù‹Ê– œ⁄U„ÈU œ⁄UÁŸ œÁ⁄U œË⁄U Ÿ «UÙ‹ÊH ⁄UÊ◊È ø„U®„U ‚¢∑§⁄U œŸÈ ÃÙ⁄UÊ– „UÙ„ÈU ‚¡ª ‚ÈÁŸ •Êÿ‚È ◊Ù⁄UÊH 1H * Shedding of tears is regarded in India as an ill-omen; therefore, on auspicious occasions Indian women would take particular care not to allow tears to drop from their eyes.
- 269. * BÅLA-KÅ°NœA *269 øʬ ‚◊ˬ ⁄UÊ◊È ¡’ •Ê∞– Ÿ⁄U ŸÊÁ⁄Uã„U ‚È⁄U ‚È∑Χà ◊ŸÊ∞H ‚’ ∑§⁄U ‚¢‚©U •L§ •ÇÿÊŸÍ– ◊¢Œ ◊„Uˬã„U ∑§⁄U •Á÷◊ÊŸÍH 2H ÷ΪȬÁà ∑§Á⁄U ª⁄U’ ªL§•Ê߸U– ‚È⁄U ◊ÈÁŸ’⁄Uã„U ∑§Á⁄U ∑§Œ⁄UÊ߸H Á‚ÿ ∑§⁄U ‚ÙøÈ ¡Ÿ∑§ ¬Á¿UÃÊflÊ– ⁄UÊÁŸã„U ∑§⁄U ŒÊL§Ÿ ŒÈπ ŒÊflÊH 3H ‚¢÷Èøʬ ’«∏U ’ÙÁ„UÃÈ ¬Ê߸– ø…∏U ¡Êß ‚’ ‚¢ªÈ ’ŸÊ߸H ⁄UÊ◊ ’Ê„ÈU’‹ ®‚œÈ •¬ÊM§– ø„Uà ¬ÊL§ Ÿ®„U ∑§Ù©U ∑§«∏U„UÊM§H 4H Cau.: disiku≈jarahu kama¢ha ahi kolå, dharahu dharani dhari dh∂ra na Œolå. råmu cahahiÚ sa≈kara dhanu torå, hohu sajaga suni åyasu morå.1. cåpa sam∂pa råmu jaba åe, nara nårinha sura sukæta manåe. saba kara sa≈sau aru agyånµu, ma≈da mah∂panha kara abhimånµu.2. bhægupati keri garaba garuå∂, sura munibaranha keri kadarå∂. siya kara socu janaka pachitåvå, råninha kara dåruna dukha dåvå.3. sa≈bhucåpa baRa bohitu på∂, caRhe jåi saba sa≈gu banå∂. råma båhubala si≈dhu apårµu, cahata påru nahiÚ kou kaRahårµu.4. ìO elephants guarding the cardinal points, O divine tortoise*, O serpent-king, and O divine boar*, steadily hold the earth that it may not shake. ›r∂ Råma seeks to break the bow of ›a∆kara; therefore, listen to my command and be ready.î When Råma drew near to the bow, men and women present there invoked in His behalf the help of gods as well as of their past good deeds. The doubts and ignorance of all who had assembled there, the arrogance of the foolish kings, the proud pretensions of Para‹uråma (the Chief of Bhrguís race), the apprehension of gods and the great sages, the distress of S∂tå, King Janakaís remorse and the fire of the queenís terrible agonyóall these boarded together the great bark of ›ambhuís bow, with whose help they sought to cross the boundless ocean of ›r∂ Råmaís strength of arm; but there was no helmsman to steer the ship. (1ó4) ŒÙ0ó⁄UÊ◊ Á’‹Ù∑§ ‹Ùª ‚’ ÁøòÊ Á‹π ‚ ŒÁπ– ÁøÃ߸ ‚Ëÿ ∑Χ¬Êÿß ¡ÊŸË Á’∑§‹ Á’‚Á·H 260H Do.: råma biloke loga saba citra likhe se dekhi, cita∂ s∂ya kæpåyatana jån∂ bikala bise¶i.260. Råma first looked at the crowd of spectators and found them motionless as the figures of a drawing. The gracious Lord then turned His eyes towards S∂tå and perceived Her in deep distress. (260) øı0óŒπË Á’¬È‹ Á’∑§‹ ’ÒŒ„UË– ÁŸÁ◊· Á’„UÊà ∑§‹¬ ‚◊ ÄUËH ÃÎÁ·Ã ’ÊÁ⁄U Á’ŸÈ ¡Ù ÃŸÈ àÿʪʖ ◊È∞° ∑§⁄Uß ∑§Ê ‚ÈœÊ Ã«∏UʪÊH 1H ∑§Ê ’⁄U·Ê ‚’ ∑Χ·Ë ‚ÈπÊŸ¥– ‚◊ÿ øÈ∑¥§ ¬ÈÁŸ ∑§Ê ¬Á¿UÃÊŸ¥H •‚ Á¡ÿ° ¡ÊÁŸ ¡ÊŸ∑§Ë ŒπË– ¬˝÷È ¬È‹∑§ ‹Áπ ¬˝ËÁà Á’‚·ËH 2H ªÈ⁄UÁ„U ¬˝ŸÊ◊È ◊Ÿ®„U ◊Ÿ ∑§Ëã„UÊ– •Áà ‹ÊÉÊfl° ©U∆UÊß œŸÈ ‹Ëã„UÊH Œ◊∑§©U ŒÊÁ◊ÁŸ Á¡Á◊ ¡’ ‹ÿ™§– ¬ÈÁŸ Ÿ÷ œŸÈ ◊¢«U‹ ‚◊ ÷ÿ™§H 3H * The divine tortoise referred to here is the same who served as the base for churning the ocean of milk at the dawn of creation. And the divine boar refers to the manifestation of the Lord as a boar in order to lift the earth out of the waters in which the demon Hiraƒyåk¶a had submerged it. The tortoise as well as the boar are represented here as ever holding the earth, conjointly with the serpent-king, the one on its back and the other on its tusks.
- 270. 270 * ›R∫RÅMACARITAMÅNASA * ‹Ã ø…∏UÊflà πÒ¥øà ªÊ…∏¥U– ∑§Ê„È°U Ÿ ‹πÊ Œπ ‚’È ∆UÊ…∏¥UH ÃÁ„U ¿UŸ ⁄UÊ◊ ◊äÿ œŸÈ ÃÙ⁄UÊ– ÷⁄U ÷ÈflŸ œÈÁŸ ÉÊÙ⁄U ∑§∆UÙ⁄UÊH 4H Cau.: dekh∂ bipula bikala baideh∂, nimi¶a bihåta kalapa sama teh∂. tæ¶ita båri binu jo tanu tyågå, mue° karai kå sudhå taRågå.1. kå bara¶å saba kæ¶∂ sukhåne°, samaya cuke° puni kå pachitåne°. asa jiya° jåni jånak∂ dekh∂, prabhu pulake lakhi pr∂ti bise¶∂.2. gurahi pranåmu manahiÚ mana k∂nhå, ati låghava° u¢håi dhanu l∂nhå. damakeu dåmini jimi jaba layaµu, puni nabha dhanu ma≈Œala sama bhayaµu.3. leta caRhåvata khaiÚcata gåRhe°, kåhu° na lakhå dekha sabu ¢håRhe°. tehi chana råma madhya dhanutorå, bhare bhuvana dhuni ghora ka¢horå.4. He found Videhaís Daughter greatly agitated; every moment that passed hung on Her as a whole life-time of the universe. If a thirsty man dies for want of water, of what avail is a lake of nectar after death. What good is a shower when the whole crop is dried up; what use repenting over an opportunity lost? Thinking thus within Himself the Lord looked at Janakaís Daughter and thrilled all over to perceive Her singular devotion. He inwardly made obeisance to His preceptor (Vi‹våmitra), and took up the bow with great agility. The bow gleamed like a flash of lightning as He grasped it in His hand. And then it appeared like a circle in the sky. No one knew when He took it in His hands, strung it and drew it tight; everyone only saw Him standing (with the bow drawn). Instantly ›r∂ Råma broke the bow in halves; the awful crash resounded through all the spheres. (1ó4) ¿¢U0ó÷⁄U ÷ÈflŸ ÉÊÙ⁄U ∑§∆UÙ⁄U ⁄Ufl ⁄UÁ’ ’ÊÁ¡ ÃÁ¡ ◊Ê⁄UªÈ ø‹– ÁøP§⁄UÁ„¢U ÁŒÇª¡ «UÙ‹ ◊Á„U •Á„U ∑§Ù‹ ∑ͧL§◊ ∑§‹◊‹H ‚È⁄U •‚È⁄U ◊ÈÁŸ ∑§⁄U ∑§ÊŸ ŒËã„¥U ‚∑§‹ Á’∑§‹ Á’øÊ⁄U„UË¥– ∑§ÙŒ¢«U π¢«U©U ⁄UÊ◊ ÃÈ‹‚Ë ¡ÿÁà ’øŸ ©UøÊ⁄U„UË¥H Cha≈.: bhare bhuvana ghora ka¢hora rava rabi båji taji måragu cale, cikkarahiÚ diggaja Œola mahi ahi kola kµuruma kalamale. sura asura muni kara kåna d∂nhe° sakala bikala bicårah∂°, koda≈Œa kha≈Œeu råma tulas∂ jayati bacana ucårah∂°. The awful crash reached through the spheres; the horses of the sun-god strayed from their course; the elephants of the quarters trumpeted, the earth shook; the serpent- king, the divine boar and the divine tortoise fidgeted about, Gods, demons and sages put their hands to their ears, and all began anxiously to ponder the cause; but when they learnt, says Tulas∂dåsa, that ›r∂ Råma had broken the bow, they uttered shouts of victory. ‚Ù0ó‚¢∑§⁄U øÊ¬È ¡„UÊ¡È ‚ʪL§ ⁄UÉÊÈ’⁄U ’Ê„ÈU’‹È– ’Í«∏U ‚Ù ‚∑§‹ ‚◊Ê¡È ø…U∏Ê ¡Ù ¬˝Õ◊®„U ◊Ù„U ’‚H 261H
- 271. * BÅLA-KÅ°NœA *271 So.: sa≈kara cåpu jahåju sågaru raghubara båhubalu, bµuRa so sakala samåju caRhå jo prathamahiÚ moha basa.261. The bow of ›a∆kara was the bark and Råmaís strength of arm was the ocean to be crossed with its aid. The whole host (of which we have spoken above), that had boarded the ship out of ignorance, was drowned (with the bark). (261) øı0ó¬˝÷È ŒÙ©U øʬπ¢«U ◊Á„U «UÊ⁄U– ŒÁπ ‹Ùª ‚’ ÷∞ ‚ÈπÊ⁄UH ∑§ıÁ‚∑§M§¬ ¬ÿÙÁŸÁœ ¬ÊflŸ– ¬˝◊ ’ÊÁ⁄U •flªÊ„ÈU ‚È„UÊflŸH 1H ⁄UÊ◊M§¬ ⁄UÊ∑§‚È ÁŸ„UÊ⁄UË– ’…∏Uà ’ËÁø ¬È‹∑§ÊflÁ‹ ÷Ê⁄UËH ’Ê¡ Ÿ÷ ª„Uª„U ÁŸ‚ÊŸÊ– Œfl’œÍ ŸÊø®„U ∑§Á⁄U ªÊŸÊH 2H ’˝rÊÔÊÁŒ∑§ ‚È⁄U Á‚h ◊ÈŸË‚Ê– ¬˝÷ÈÁ„U ¬˝‚¢‚®„U Œ®„U •‚Ë‚ÊH ’Á⁄U‚®„U ‚È◊Ÿ ⁄¢Uª ’„ÈU ◊Ê‹Ê– ªÊfl®„U ®∑§Ÿ⁄U ªËà ⁄U‚Ê‹ÊH 3H ⁄U„UË ÷ÈflŸ ÷Á⁄U ¡ÿ ¡ÿ ’ÊŸË– œŸÈ·÷¢ª œÈÁŸ ¡Êà Ÿ ¡ÊŸËH ◊ÈÁŒÃ ∑§„U®„U ¡„°U Ä°U Ÿ⁄U ŸÊ⁄UË– ÷¢¡©U ⁄UÊ◊ ‚¢÷ÈœŸÈ ÷Ê⁄UËH 4H Cau.: prabhu dou cåpakha≈Œa mahi Œåre, dekhi loga saba bhae sukhåre. kausikarµupa payonidhi påvana, prema båri avagåhu suhåvana.1. råmarµupa råkesu nihår∂, baRhata b∂ci pulakåvali bhår∂. båje nabha gahagahe nisånå, devabadhµu nåcahiÚ kari gånå.2. brahmådika sura siddha mun∂så, prabhuhi prasa≈sahiÚ dehiÚ as∂så. barisahiÚ sumana ra≈ga bahu målå, gåvahiÚ ki≈nara g∂ta rasålå.3. rah∂ bhuvana bhari jaya jaya bån∂, dhanu¶abha≈ga dhuni jåta na jån∂. mudita kahahiÚ jaha° taha° nara når∂, bha≈jeu råma sa≈bhudhanu bhår∂.4. The Lord tossed on ground the two broken pieces of the bow, and everyone rejoiced at the sight. Vi‹våmitra stood as the holy ocean, full of the sweet and unfathomable water of love. Beholding ›r∂ Råmaís beauty, which represented the full moon, the sage felt an increasing thrill of joy, which may be compared to a rising tide in the ocean. Kettledrums sounded with great noise in the heavens; celestial damsels sang and danced. Brahmå and the other gods, Siddhas and great sages praised the Lord and gave Him blessings raining down wreaths and flowers of various colours; the Kinnaras (a class of demigods) sang melodious strains. The shouts of victory re-echoed throughout the universe; the crash that followed the breaking of the bow was drowned in it. Everywhere men and women in their joy kept saying that Råma had broken the massive bow of ›ambhu. (1ó4) ŒÙ0ó’¢ŒË ◊ʪœ ‚ÍêŸ Á’L§Œ ’Œ®„U ◊ÁÃœË⁄U– ∑§⁄U®„U ÁŸ¿UÊflÁ⁄U ‹Ùª ‚’ „Uÿ ªÿ œŸ ◊ÁŸ øË⁄UH 262H Do.: ba≈d∂ mågadha sµutagana biruda badahiÚ matidh∂ra, karahiÚ nichåvari loga saba haya gaya dhana mani c∂ra.262. Talented bards, minstrels and panegyrists sang praises; and everybody gave away horses, elephants, riches, jewels and raiments as an act of invocation of Godís blessings on the youthful champion. (262)
- 272. 272 * ›R∫RÅMACARITAMÅNASA * øı0ó¤ÊÊ°Á¤Ê ◊ÎŒ¢ª ‚¢π ‚„UŸÊ߸– ÷Á⁄U …UÙ‹ ŒÈ¢ŒÈ÷Ë ‚È„UÊ߸H ’Ê¡®„U ’„ÈU ’Ê¡Ÿ ‚È„UÊ∞– ¡„°U Ä°U ¡È’ÁÃã„U ◊¢ª‹ ªÊ∞H 1H ‚Áπã„U ‚Á„Uà „U⁄U·Ë •Áà ⁄UÊŸË– ‚Íπà œÊŸ ¬⁄UÊ ¡ŸÈ ¬ÊŸËH ¡Ÿ∑§ ‹„U©U ‚ÈπÈ ‚ÙøÈ Á’„UÊ߸U– ¬Ò⁄Uà Õ∑¥§ ÕÊ„U ¡ŸÈ ¬Ê߸H 2H üÊË„Uà ÷∞ ÷ͬ œŸÈ ≈ÍU≈– ¡Ò‚¥ ÁŒfl‚ ŒË¬ ¿UÁ’ ¿ÍU≈UH ‚Ëÿ ‚ÈπÁ„U ’⁄UÁŸ• ∑§Á„U ÷Ê°ÃË– ¡ŸÈ øÊÃ∑§Ë ¬Êß ¡‹È SflÊÃËH 3H ⁄UÊ◊Á„U ‹πŸÈ Á’‹Ù∑§Ã ∑Ò§‚¥– ‚Á‚Á„U ø∑§Ù⁄U Á∑§‚Ù⁄U∑ȧ ¡Ò‚¥H ‚ÃÊŸ¢Œ Ã’ •Êÿ‚È ŒËã„UÊ– ‚ËÃÊ° ª◊ŸÈ ⁄UÊ◊ ¬®„U ∑§Ëã„UÊH 4H Cau.: jhå° jhi mæda≈ga sa≈kha sahanå∂, bheri Œhola du≈dubh∂ suhå∂. båjahiÚ bahu båjane suhåe, jaha° taha° jubatinha ma≈gala gåe.1. sakhinha sahita hara¶∂ ati rån∂, sµukhata dhåna parå janu pån∂. janaka laheu sukhu socu bihå∂, pairata thake° thåha janu på∂.2. ‹r∂hata bhae bhµupa dhanu ¢µu¢e, jaise° divasa d∂pa chabi chµu¢e. s∂ya sukhahi barania kehi bhå° t∂, janu cåtak∂ påi jalu svåt∂.3. råmahi lakhanu bilokata kaise°, sasihi cakora kisoraku jaise°. satåna≈da taba åyasu d∂nhå, s∂tå° gamanu råma pahiÚ k∂nhå.4. There was a crash of cymbals and tabors, conches and clarionets, drums and sweet-sounding kettledrums, both large and small; and many other charming instruments also played. Everywhere young women sang auspicious strains. The queen with her companions was much delighted, as though a withering crop of paddy had been refreshed by a shower. King Janaka was now care-free and felt gratified as if a tired swimmer had reached a shallow. The kingsí countenance fell at the breaking of the bow, just as a lamp is dimmed at dawn of day. S∂tåís delight could only be compared to that of a female Cåtaka* bird on receiving a rain-drop when the sun is in the same longitude as the constellation named Svåt∂* (Arcturus). Lak¶maƒa fixed his eyes on Råma as the young of a Cakora bird gazes on the moon. ›atånanda then gave the word and S∂tå advanced towards Råma . (1ó4) ŒÙ0󂢪 ‚πË¥ ‚È¢Œ⁄U øÃÈ⁄U ªÊfl®„U ◊¢ª‹øÊ⁄U– ªflŸË ’Ê‹ ◊⁄UÊ‹ ªÁà ‚È·◊Ê •¢ª •¬Ê⁄UH 263H Do.: sa≈ga sakh∂° su≈dara catura gåvahiÚ ma≈galacåra, gavan∂ båla maråla gati su¶amå a≈ga apåra.263. Accompanied by Her fair and talented companions, who were singing festal songs, She paced like a cygnet, Her limbs possessing infinite charm. (263) øı0ó‚Áπã„U ◊äÿ Á‚ÿ ‚Ù„UÁà ∑Ò§‚¥– ¿UÁ’ªŸ ◊äÿ ◊„UÊ¿UÁ’ ¡Ò‚¥H ∑§⁄U ‚⁄UÙ¡ ¡ÿ◊Ê‹ ‚È„UÊ߸– Á’Sfl Á’¡ÿ ‚Ù÷Ê ¡®„U ¿UÊ߸H 1H ß ‚∑§ÙøÈ ◊Ÿ ¬⁄U◊ ©U¿UÊ„Í– ªÍ…∏U ¬˝◊È ‹Áπ ¬⁄Uß Ÿ ∑§Ê„ÍUH ¡Êß ‚◊ˬ ⁄UÊ◊ ¿UÁ’ ŒπË– ⁄UÁ„U ¡ŸÈ ∑ȧ•°Á⁄U ÁøòÊ •fl⁄UπËH 2H * According to the Indian tradition a Cåtaka bird would slake its thirst only with a rain-drop obtained when the sun is in the same longitude as the Arcturus (which is generally in the month of October, a month when showers are of rare occurrence).
- 273. * BÅLA-KÅ°NœA *273 øÃÈ⁄U ‚πË¥ ‹Áπ ∑§„UÊ ’ȤÊÊ߸– ¬Á„U⁄UÊfl„ÈU ¡ÿ◊Ê‹ ‚È„UÊ߸H ‚ÈŸÃ ¡Èª‹ ∑§⁄U ◊Ê‹ ©U∆UÊ߸– ¬˝◊ Á’’‚ ¬Á„U⁄UÊß Ÿ ¡Ê߸H 3H ‚Ù„Uà ¡ŸÈ ¡Èª ¡‹¡ ‚ŸÊ‹Ê– ‚Á‚Á„U ‚÷Ëà ŒÃ ¡ÿ◊Ê‹ÊH ªÊfl®„U ¿UÁ’ •fl‹ÙÁ∑§ ‚„U‹Ë– Á‚ÿ° ¡ÿ◊Ê‹ ⁄UÊ◊ ©U⁄U ◊‹ËH 4H Cau. : sakhinha madhya siya sohati kaise° , chabigana madhya mahåchabi jaise°. kara saroja jayamåla suhå∂, bisva bijaya sobhå jehiÚ chå∂.1. tana sakocu mana parama uchåhµu, gµuRha premu lakhi parai na kåhµu. jåi sam∂pa råma chabi dekh∂, rahi janu kua°ri citra avarekh∂.2. catura sakh∂° lakhi kahå bujhå∂,pahiråvahu jayamåla suhå∂. sunata jugala kara måla u¢hå∂, prema bibasa pahiråi na jå∂.3. sohata janu juga jalaja sanålå, sasihi sabh∂ta deta jayamålå. gåvahiÚ chabi avaloki sahel∂, siya° jayamåla råma ura mel∂.4. In the midst of Her companions S∂tå shone as a personification of supreme beauty among other embodiments of beauty. She held in Her lotus hands the fair wreath of victory, resplendent with the glory of triumph over the whole universe. While Her body shrank with modesty, Her heart was full of rapture; Her hidden love could not be perceived by others. As She drew near and beheld ›r∂ Råmaís beauty, Princess S∂tå stood motionless as a portrait. A clever companion, who perceived Her in this condition, exhorted Her saying,î Invest the bridegroom with the beautiful wreath of victory.î At this She raised the wreath with both of Her hands, but was too overwhelmed with emotion to garland Him. In this act Her uplifted hands shone as if a pair of lotuses with their stalks were timidly investing the moon with a wreath of victory. At this charming sight Her companions broke into a song, while S∂tå placed the wreath of victory round ›r∂ Råmaís neck so as to adorn His breast. (1ó4) ‚Ù0ó⁄UÉÊÈ’⁄U ©U⁄U ¡ÿ◊Ê‹ ŒÁπ Œfl ’Á⁄U‚®„U ‚È◊Ÿ– ‚∑ȧø ‚∑§‹ ÷È•Ê‹ ¡ŸÈ Á’‹ÙÁ∑§ ⁄UÁ’ ∑ȧ◊ÈŒªŸH 264H So.: raghubara ura jayamåla dekhi deva barisahiÚ sumana, sakuce sakala bhuåla janu biloki rabi kumudagåna.264. Witnessing the wreath of victory resting on ›r∂ Råmaís bosom, gods rained down flowers; while the kings all shrank in confusion like lillies at the rising of the sun. (264) øı0ó¬È⁄U •L§ éÿÙ◊ ’Ê¡Ÿ ’Ê¡– π‹ ÷∞ ◊Á‹Ÿ ‚ÊœÈ ‚’ ⁄UÊ¡H ‚È⁄U ®∑§Ÿ⁄U Ÿ⁄U ŸÊª ◊ÈŸË‚Ê– ¡ÿ ¡ÿ ¡ÿ ∑§Á„U Œ®„U •‚Ë‚ÊH 1H ŸÊø®„U ªÊfl®„U Á’’Èœ ’œÍ≈UË¥– ’Ê⁄U ’Ê⁄U ∑ȧ‚È◊Ê¢¡Á‹ ¿ÍU≈UË¥H ¡„°U Ä°U Á’¬˝ ’ŒœÈÁŸ ∑§⁄U„UË¥– ’¢ŒË Á’Á⁄UŒÊflÁ‹ ©UìÊ⁄U„UË¥H 2H ◊Á„U ¬ÊÃÊ‹ ŸÊ∑§ ¡‚È éÿʬʖ ⁄UÊ◊ ’⁄UË Á‚ÿ ÷¢¡©U øʬÊH ∑§⁄UÁ„¢U •Ê⁄UÃË ¬È⁄U Ÿ⁄U ŸÊ⁄UË– Œ®„U ÁŸ¿UÊflÁ⁄U Á’ûÊ Á’‚Ê⁄UËH 3H ‚Ù„UÁà ‚Ëÿ ⁄UÊ◊ ∑Ò§ ¡Ù⁄UË– ¿UÁ’ ®‚ªÊL§ ◊Ÿ„È°U ∞∑§ ∆UÙ⁄UËH ‚πË¢ ∑§„U®„U ¬˝÷ȬŒ ª„ÈU ‚ËÃÊ– ∑§⁄UÁà Ÿ ø⁄UŸ ¬⁄U‚ •Áà ÷ËÃÊH 4H Cau.: pura aru byoma båjane båje, khala bhae malina sådhu saba råje. sura ki≈nara nara någa mun∂så, jaya jaya jaya kahi dehiÚ as∂så.1.
- 274. 274 * ›R∫RÅMACARITAMÅNASA * nåcahiÚ gåvahiÚ bibudha badhµu¢∂°, båra båra kusumå≈jali chµu¢∂°. jaha° taha° bipra bedadhunikarah∂°, ba≈d∂ biridåvali uccarah∂°.2. mahi påtåla nåka jasu byåpå, råma bar∂ siya bha≈jeu cåpå. karahiÚ årat∂ pura nara når∂, dehiÚ nichåvari bitta bisår∂.3. sohati s∂ya råma kai jor∂, chabi si≈gåru manahu° eka ¢hor∂. sakh∂° kahahiÚ prabhupada gahus∂tå, karati na carana parasa ati bh∂tå.4. There was music both in the city and in the heavens; while the wicked were downcast, the virtuous beamed with joy. Gods, Kinnaras, men, Någas and great sages uttered blessings with shouts of victory. Celestial dames danced and sang and handfuls of flowers were showered again and again. Here and there the Bråhmaƒas recited the Vedas, while panegyrists sang praises. The glad tidings spread throughout the earth, the subterranean regions and heaven that ›r∂ Råma had broken the bow and won the hand of S∂tå. The people of the city waved lights round the pair in order to ward off evil; and regardless of their means they scattered gifts in profusion as an act of invocation of Divine blessings on the couple. The pair of ›r∂ Råma and S∂tå shone as if beauty and the sentiment of Love had met together in human form. Her companions urged Her,îS∂tå, clasp your lordís feet.î But S∂tå was too much afraid to touch His feet. (1ó4) ŒÙ0óªıÃ◊ ÁÃÿ ªÁà ‚È⁄UÁà ∑§Á⁄U Ÿ®„U ¬⁄U‚Áà ¬ª ¬ÊÁŸ– ◊Ÿ Á’„U‚ ⁄UÉÊÈ’¢‚◊ÁŸ ¬˝ËÁà •‹ıÁ∑§∑§ ¡ÊÁŸH 265H Do.: gautama tiya gati surati kari nahiÚ parasati paga påni, mana bihase raghuba≈samani pr∂ti alaukika jåni.265. Remembering the fate of the sage Gautamaís wife, Ahalyå, She would not touch His feet with Her hands; the Jewel of Raghuís race inwardly smiled to perceive Her transcendent love. (265) øı0óÃ’ Á‚ÿ ŒÁπ ÷ͬ •Á÷‹Ê·– ∑ͧ⁄U ∑§¬Íà ◊Í…∏U ◊Ÿ ◊ÊπH ©UÁ∆U ©UÁ∆U ¬Á„UÁ⁄U ‚ŸÊ„U •÷ʪ– ¡„°U Ä°U ªÊ‹ ’¡ÊflŸ ‹ÊªH 1H ‹„ÈU ¿U«∏UÊß ‚Ëÿ ∑§„U ∑§Ù™§– œÁ⁄U ’Ê°œ„ÈU ŸÎ¬ ’Ê‹∑§ ŒÙ™§H ÃÙ⁄¥U œŸÈ·È øÊ«∏U Ÿ®„U ‚⁄U߸– ¡Ëflà „U◊Á„U ∑ȧ•°Á⁄U ∑§Ù ’⁄U߸H 2H ¡ı¥ Á’Œ„ÈU ∑§¿ÈU ∑§⁄ÒU ‚„UÊ߸– ¡ËÄÈU ‚◊⁄U ‚Á„Uà ŒÙ©U ÷Ê߸H ‚ÊœÈ ÷ͬ ’Ù‹ ‚ÈÁŸ ’ÊŸË– ⁄UÊ¡‚◊Ê¡Á„U ‹Ê¡ ‹¡ÊŸËH 3H ’‹È ¬˝ÃÊ¬È ’Ë⁄UÃÊ ’«∏UÊ߸– ŸÊ∑§ Á¬ŸÊ∑§Á„U ‚¢ª Á‚œÊ߸H ‚Ùß ‚Í⁄UÃÊ Á∑§ •’ ∑§„È°U ¬Ê߸– •Á‚ ’ÈÁœ Ãı Á’Áœ ◊È„°U ◊Á‚ ‹Ê߸H 4H Cau.: taba siya dekhi bhµupa abhilå¶e, kµura kapµuta mµuRha mana måkhe. u¢hi u¢hi pahiri sanåha abhåge, jaha° taha° gåla bajåvana låge.1. lehu chaRåi s∂ya kaha koµu, dhari bå°dhahu næpa bålaka doµu. tore° dhanu¶u cåRa nahiÚ sara∂, j∂vata hamahi kua° ri ko bara∂.2. jau° bidehu kachu karai sahå∂, j∂tahu samara sahita dou bhå∂. sådhu bhµupa bole suni bån∂, råjasamåjahi låja lajån∂.3. balu pratåpu b∂ratå baRå∂, nåka pinåkahi sa≈ga sidhå∂. soi sµuratå ki aba kahu° på∂, asi budhi tau bidhi muha° masi lå∂.4.
- 275. * BÅLA-KÅ°NœA *275 Then, as they looked on S∂tå, a few princes were filled with longing for her; those wicked, degenerate fools grew indignant. Rising from their seats one after another and donning their armour the wretches began to brag about. Someone said, ìCarry off S∂tå by force and capturing the two princes hold them in bondage. No purpose will be served by merely breaking the bow; for who shall marry the princess while we still live? Should Janaka come forward to help them, rout him in battle alongwith the two brothers.î When the good kings heard these words, they said, ìShame itself feels shy in approaching this assembly of princes. Your might, glory, valour, fame and honour have been shattered alongwith the bow. Is it the same valour of which you are boasting, or have you since acquired it anew from somewhere else? It is because such is your mentality that God has blackened your faces.î (1ó4) ŒÙ0óŒπ„ÈU ⁄UÊ◊Á„U ŸÿŸ ÷Á⁄U ÃÁ¡ ßÁ⁄U·Ê ◊ŒÈ ∑§Ù„ÈU– ‹πŸ ⁄UÙ·È ¬Êfl∑ȧ ¬˝’‹ ¡ÊÁŸ ‚‹÷ ¡ÁŸ „UÙ„ÈUH 266H Do.: dekhahu råmahi nayana bhari taji iri¶å madu kohu, lakhana ro¶u påvaku prabala jåni salabha jani hohu.266. ìGiving up jealousy, arrogance and anger, therefore, feast your eyes upon Råma; and knowing Lak¶maƒaís wrath to be a blazing fire, do not allow yourselves to be consumed by it like a moth.î (266) øı0ó’ÒŸÃÿ ’Á‹ Á¡Á◊ ø„U ∑§ÊªÍ– Á¡Á◊ ‚‚È ø„ÒU ŸÊª •Á⁄U ÷ʪÍH Á¡Á◊ ø„U ∑ȧ‚‹ •∑§Ê⁄UŸ ∑§Ù„UË– ‚’ ‚¢¬ŒÊ ø„ÒU Á‚flº˝Ù„UËH 1H ‹Ù÷Ë ‹Ù‹È¬ ∑§‹ ∑§Ë⁄UÁà ø„U߸– •∑§‹¢∑§ÃÊ Á∑§ ∑§Ê◊Ë ‹„U߸H „UÁ⁄U ¬Œ Á’◊Èπ ¬⁄U◊ ªÁà øÊ„UÊ–  ÃÈê„UÊ⁄U ‹Ê‹øÈ Ÿ⁄UŸÊ„UÊH 2H ∑§Ù‹Ê„U‹È ‚ÈÁŸ ‚Ëÿ ‚∑§ÊŸË– ‚πË¥ ‹flÊß ªßZ ¡„°U ⁄UÊŸËH ⁄UÊ◊È ‚È÷Êÿ° ø‹ ªÈL§ ¬Ê„UË¥– Á‚ÿ ‚Ÿ„ÈU ’⁄UŸÃ ◊Ÿ ◊Ê„UË¥H 3H ⁄UÊÁŸã„U ‚Á„Uà ‚Ùø’‚ ‚ËÿÊ– •’ œı¥ Á’ÁœÁ„U ∑§Ê„U ∑§⁄UŸËÿÊH ÷ͬ ’øŸ ‚ÈÁŸ ßà ©Uà Ã∑§„UË¥– ‹πŸÈ ⁄UÊ◊ «U⁄U ’ÙÁ‹ Ÿ ‚∑§„UË¥H 4H Cau.: bainateya bali jimi caha kågµu, jimi sasu cahai någa ari bhågµu. jimi caha kusala akårana koh∂, saba sa≈padå cahai sivadroh∂.1. lobh∂ lolupa kala k∂rati caha∂, akala≈katå ki kåm∂ laha∂. hari pada bimukha parama gati cåhå, tasa tumhåra lålacu naranåhå.2. kolåhalu suni s∂ya sakån∂, sakh∂° lavåi ga∂° jaha° rån∂. råmu subhåya° cale guru påh∂° , s∂ya sanehu baranata mana måh∂°.3. råninha sahita socabasa s∂yå, aba dhau° bidhihi kåha karan∂yå. bhµupa bacana suni ita uta takah∂°, lakhanu råma Œara boli na sakah∂°.4. ìAs a crow should seek an offering set apart for GaruŒa (the king of birds), as a rabbit should covet the share of a lion, as a man who is angry without any cause should expect happiness, as an enemy of ›iva should crave for riches of all kinds, as a greedy and covetous man should long for good fame and as a gallant should aspire to be free from scandal, and as one who is averse to ›r∂ Hariís feet, should hanker after the highest destiny (Liberation), your longing, O princes, (for S∂tå) is of the same category.î When S∂tå heard the tumult, She got afraid and Her companions took Her to the queen; while
- 276. 276 * ›R∫RÅMACARITAMÅNASA * ›r∂ Råma advanced to His Guru, easy in mind and inwardly praising Her affection. The queens as well as S∂tå were filled with anxiety and wondered what Providence had in store for them. On hearing the words of the princes Lak¶maƒa looked hither and thither; for fear of Råma, however, he could not speak. (1ó4) ŒÙ0ó•L§Ÿ ŸÿŸ ÷Î∑ȧ≈UË ∑ȧÁ≈U‹ ÁøÃflà ŸÎ¬ã„U ‚∑§Ù¬– ◊Ÿ„È°U ◊ûÊ ª¡ªŸ ÁŸ⁄UÁπ ®‚ÉÊÁ∑§‚Ù⁄UÁ„U øÙ¬H 267H Do.: aruna nayana bhæku¢∂ ku¢ila citavata næpanha sakopa, manahu° matta gajagana nirakhi si≈ghakisorahi copa.267. With fiery eyes and knitted brows he cast an angry look at the kings, as though, at the sight of a herd of wild elephants in rut, a lionís whelp were eager to pounce on them. (267) øı0óπ⁄U÷L§ ŒÁπ Á’∑§‹ ¬È⁄U ŸÊ⁄UË¥– ‚’ Á◊Á‹ Œ®„U ◊„Uˬã„U ªÊ⁄UË¥H î„U •fl‚⁄U ‚ÈÁŸ Á‚fl œŸÈ ÷¢ªÊ– •Êÿ©U ÷ΪÈ∑ȧ‹ ∑§◊‹ ¬Ã¢ªÊH 1H ŒÁπ ◊„Uˬ ‚∑§‹ ‚∑ȧøÊŸ– ’Ê¡ ¤Ê¬≈U ¡ŸÈ ‹flÊ ‹È∑§ÊŸH ªıÁ⁄ U ‚⁄UË⁄ U ÷ÍÁà ÷‹ ÷˝Ê¡Ê– ÷Ê‹ Á’‚Ê‹ ÁòʬȢ«U Á’⁄UÊ¡ÊH 2H ‚Ë‚ ¡≈UÊ ‚Á‚’ŒŸÈ ‚È„UÊflÊ– Á⁄U‚’‚ ∑§¿ÈU∑§ •L§Ÿ „UÙß •ÊflÊH ÷Î∑ȧ≈UË ∑ȧÁ≈U‹ ŸÿŸ Á⁄U‚ ⁄UÊÖ ‚„U¡„È°U ÁøÃflà ◊Ÿ„È°U Á⁄U‚ÊÃH 3H ’η÷ ∑¢§œ ©U⁄U ’Ê„ÈU Á’‚Ê‹Ê– øÊL§ ¡Ÿ©U ◊Ê‹ ◊Ϊ¿UÊ‹ÊH ∑§Á≈U ◊ÈÁŸ’‚Ÿ ÃÍŸ ŒÈß ’Ê°œ¥– œŸÈ ‚⁄U ∑§⁄U ∑ȧ∆UÊL§ ∑§‹ ∑§Ê°œ¥H 4H Cau.: kharabharu dekhi bikala pura når∂°, saba mili dehiÚ mah∂panha går∂°. tehiÚ avasara suni siva dhanu bha≈gå, åyau bhægukula kamala pata≈gå.1. dekhi mah∂pa sakala sakucåne, båja jhapa¢a janu lavå lukåne. gauri sar∂ra bhµuti bhala bhråjå, bhåla bisåla tripu≈Œa biråjå.2. s∂sa ja¢å sasibadanu suhåvå, risabasa kachuka aruna hoi åvå. bhæku¢∂ ku¢ila nayana risa råte, sahajahu° citavata manahu° risåte.3. bæ¶abha ka≈dha ura båhu bisålå, cåru janeu måla mægachålå. ka¢i munibasana tµuna dui bå°dhe°, dhanu sara kara ku¢håru kala kå°dhe°.4. Seeing the uproar the women of the city were all distressed and joined in cursing the princes. The very moment arrived the sage Para‹uråma, a very sun to the lotus-like race of Bhægu, led by the news of the breaking of the bow. At his very sight the kings all cowered down even as a quail would shrink beneath the swoop of a hawk. A coat of ashes looked most charming on his fair body; his broad forehead was adorned with a TripuƒŒra (as peculiar mark consisting of three horizontal lines, sacred to ›iva). Having matted locks on the head, his handsome moonlike face was a bit reddened with anger; with knitted brows and eyes inflamed with passion, his natural look gave one the impression that he was enraged. He had well-built shoulders like those of a bull and a broad chest and long arms; he was adorned with a beautiful sacred thread, rosary and deerskin. With an anchoriteís covering about his loins and a pair of quivers fastened by his side, he held a bow and arrows in his hands and an axe upon his fair shoulder. (1ó4)
- 277. * BÅLA-KÅ°NœA *277 ŒÙ0ó‚ʢà ’·È ∑§⁄UŸË ∑§Á∆UŸ ’⁄UÁŸ Ÿ ¡Êß ‚M§¬– œÁ⁄U ◊ÈÁŸÃŸÈ ¡ŸÈ ’Ë⁄U ⁄U‚È •Êÿ© ¡„°U ‚’ ÷ͬH 268H Do.: så≈ta be¶u karan∂ ka¢hina barani na jåi sarµupa, dhari munitanu janu b∂ra rasu åyau jaha° saba bhµupa.268. Though serene in attire, he had a cruel record of deeds; his appear, therefore, defied description. It looked as if the heroic sentiment had taken the form of a hermit and arrived where the kings had assembled. (268) øı0óŒπà ÷ΪȬÁà ’·È ∑§⁄UÊ‹Ê– ©U∆U ‚∑§‹ ÷ÿ Á’∑§‹ ÷È•Ê‹ÊH Á¬ÃÈ ‚◊à ∑§Á„U ∑§Á„U ÁŸ¡ ŸÊ◊Ê– ‹ª ∑§⁄UŸ ‚’ Œ¢«U ¬˝ŸÊ◊ÊH 1H ¡Á„U ‚È÷Êÿ° ÁøÃfl®„U Á„UÃÈ ¡ÊŸË– ‚Ù ¡ÊŸß ¡ŸÈ •Êß πÈ≈UÊŸËH ¡Ÿ∑§ ’„UÙÁ⁄U •Êß Á‚L§ ŸÊflÊ– ‚Ëÿ ’Ù‹Êß ¬˝ŸÊ◊È ∑§⁄UÊflÊH 2H •ÊÁ‚· ŒËÁã„U ‚πË¥ „U⁄U·ÊŸË¥– ÁŸ¡ ‚◊Ê¡ ‹Ò ªßZ ‚ÿÊŸË¥H Á’SflÊÁ◊òÊÈ Á◊‹ ¬ÈÁŸ •Ê߸– ¬Œ ‚⁄UÙ¡ ◊‹ ŒÙ©U ÷Ê߸H 3H ⁄UÊ◊È ‹πŸÈ Œ‚⁄UÕ ∑§ …UÙ≈UÊ– ŒËÁã„U •‚Ë‚ ŒÁπ ÷‹ ¡Ù≈UÊH ⁄UÊ◊Á„U ÁøÃß ⁄U„U ÕÁ∑§ ‹ÙøŸ– M§¬ •¬Ê⁄U ◊Ê⁄U ◊Œ ◊ÙøŸH 4H Cau.: dekhata bhægupati be¶u karålå, u¢he sakala bhaya bikala bhuålå. pitu sameta kahi kahi nija nåmå, lage karana saba da≈Œa pranåmå.1. jehi subhåya° citavahiÚ hitu jån∂, so jånai janu åi khu¢ån∂. janaka bahori åi siru nåvå, s∂ya bolåi pranåmu karåvå.2. åsi¶a d∂nhi sakh∂° hara¶ån∂°, nija samåja lai ga∂° sayån∂°. bisvåmitru mile puni å∂, pada saroja mele dou bhå∂.3. råmu lakhanu dasaratha ke Œho¢å, d∂nhi as∂sa dekhi bhala jo¢å. råmahi citai rahe thaki locana, rµupa apåra måra mada mocana.4. Beholding the frightful figure of Para‹uråma the kings all rose in consternation; and mentioning his own as well as his fatherís name, each fell prostrate on the ground before him. Even he on whom Para‹uråma cast a friendly look in a natural way thought the sands of his life had run out. Then came Janaka and bowed his head; and sending for S∂tå he made Her pay homage to the sage. Her companions rejoiced when he bestowed his blessing on Her, and cleverly took Her where the other ladies were. Next came Vi‹våmitra, who met him and placed the two brothers at his lotus feet, saying that they were King Da‹arathaís sons, Råma and Lak¶maƒa by name; seeing the well-matched pair, he blessed them. His eyes were rivetted on ›r∂ Råmaís incomparable beauty, which would humble the pride of Cupid himself. (1ó4) ŒÙ0ó’„ÈUÁ⁄U Á’‹ÙÁ∑§ Á’Œ„U ‚Ÿ ∑§„U„ÈU ∑§Ê„U •Áà ÷Ë⁄U– ¬Í¿Uà ¡ÊÁŸ •¡ÊŸ Á¡Á◊ éÿʬ©U ∑§Ù¬È ‚⁄UË⁄UH 269H Do.: bahuri biloki bideha sana kahahu kåha ati bh∂ra, pµuchata jåni ajåna jimi byåpeu kopu sar∂ra.269. Then he looked round, and though knowing everything, he asked Videha, like one ignorant, ìTell me, what has attracted all this crowd here?î And as he spoke thus wrath took possession of his whole being. (269)
- 278. 278 * ›R∫RÅMACARITAMÅNASA * øı0ó‚◊ÊøÊ⁄ U ∑§Á„U ¡Ÿ∑§ ‚ÈŸÊ∞– ¡Á„U ∑§Ê⁄UŸ ◊„Uˬ ‚’ •Ê∞H ‚ÈŸÃ ’øŸ Á»§Á⁄U •ŸÃ ÁŸ„UÊ⁄U– Œπ øʬπ¢«U ◊Á„U «UÊ⁄UH 1H •Áà Á⁄U‚ ’Ù‹ ’øŸ ∑§∆UÙ⁄UÊ– ∑§„ÈU ¡«∏U ¡Ÿ∑§ œŸÈ· ∑Ò§ ÃÙ⁄UÊH ’Áª ŒπÊ©U ◊Í…∏U Ÿ à •Ê¡Í– ©U‹≈U©°U ◊Á„U ¡„°U ‹Á„U Ãfl ⁄UÊ¡ÍH 2H •Áà «UL§ ©UÃL§ ŒÃ ŸÎ¬È ŸÊ„UË¥– ∑ȧÁ≈U‹ ÷ͬ „U⁄U· ◊Ÿ ◊Ê„UË¥H ‚È⁄U ◊ÈÁŸ ŸÊª Ÿª⁄U Ÿ⁄U ŸÊ⁄UË– ‚Ùø®„U ‚∑§‹ òÊÊ‚ ©U⁄U ÷Ê⁄UËH 3H ◊Ÿ ¬Á¿UÃÊÁà ‚Ëÿ ◊„UÃÊ⁄UË– Á’Áœ •’ ‚°fl⁄UË ’Êà Á’ªÊ⁄UËH ÷ΪȬÁà ∑§⁄U ‚È÷Ê©U ‚ÈÁŸ ‚ËÃÊ– •⁄Uœ ÁŸ◊· ∑§‹¬ ‚◊ ’ËÃÊH 4H Cau.: samåcåra kahi janaka sunåe, jehi kårana mah∂pa saba åe. sunata bacana phiri anata nihåre, dekhe cåpakha≈Œa mahi Œåre.1. ati risa bole bacana ka¢horå, kahu jaRa janaka dhanu¶a kai torå. begi dekhåu mµuRha na ta åjµu, ula¢au° mahi jaha° lahi tava råjµu.2. ati Œaru utaru deta næpu nåh∂°, ku¢ila bhµupa hara¶e mana måh∂°. sura muni någa nagara nara når∂, socahiÚ sakala tråsa ura bhår∂.3. mana pachitåti s∂ya mahatår∂, bidhi aba sa°var∂ båta bigår∂. bhægupati kara subhåu suni s∂tå, aradha nime¶a kalapa sama b∂tå.4. Janaka narrated to him the whole history, mentioning what had brought all the kings there, on hearing this reply Para‹uråma turned round, and looking in the other direction he espied the fragments of the bow lying on the ground. Flying into a rage he spoke in harsh tones,ìTell me, O stupid Janaka, who has broken the bow ? Show him at once, or this very day I will overthrow the whole tract of land over which your dominion extends.î In his excess of fear, the king would make no answer; and the wicked kings were glad of heart. Gods, sages, Någas and the people of the city were all filled with anxiety; their hearts were much agitated. S∂tåís mother lamented within herself, saying, ìAlas ! God has sported the game.î When S∂tå heard of Para‹uråmaís temperament, even half a moment passed to Her like a whole life-time of the universe. (1ó4) ŒÙ0ó‚÷ÿ Á’‹Ù∑§ ‹Ùª ‚’ ¡ÊÁŸ ¡ÊŸ∑§Ë ÷ËL§– NUŒÿ° Ÿ „U⁄U·È Á’·ÊŒÈ ∑§¿ÈU ’Ù‹ üÊË⁄UÉÊÈ’ËL§H 270H Do.: sabhaya biloke loga saba jåni jånak∂ bh∂ru, hædaya° na hara¶u bi¶ådu kachu bole ‹r∂raghub∂ru.270. When the Hero of Raghuís race saw everyone seized with panic and perceived Jånak∂ís anxiety, He interposed; there was neither joy nor sorrow in His heart. (270) [PAUSE 9 FOR A THIRTY-DAY RECITATION] øı0óŸÊÕ ‚¢÷ÈœŸÈ ÷¢¡ÁŸ„UÊ⁄UÊ– „UÙßÁ„U ∑§©U ∞∑§ ŒÊ‚ ÃÈê„UÊ⁄UÊH •Êÿ‚È ∑§Ê„U ∑§Á„U• Á∑§Ÿ ◊Ù„UË– ‚ÈÁŸ Á⁄U‚Êß ’Ù‹ ◊ÈÁŸ ∑§Ù„UËH 1H ‚fl∑ȧ ‚Ù ¡Ù ∑§⁄ÒU ‚fl∑§Ê߸– •Á⁄U ∑§⁄UŸË ∑§Á⁄U ∑§Á⁄U• ‹⁄UÊ߸H ‚ÈŸ„ÈU ⁄UÊ◊ ¡®„U Á‚flœŸÈ ÃÙ⁄UÊ– ‚„U‚’Ê„ÈU ‚◊ ‚Ù Á⁄U¬È ◊Ù⁄UÊH 2H
- 279. * BÅLA-KÅ°NœA *279 ‚Ù Á’‹ªÊ©U Á’„UÊß ‚◊Ê¡Ê– Ÿ à ◊Ê⁄U ¡Ò„U®„U ‚’ ⁄UÊ¡ÊH ‚ÈÁŸ ◊ÈÁŸ ’øŸ ‹πŸ ◊È‚È∑§ÊŸ– ’Ù‹ ¬⁄U‚Èœ⁄UÁ„U •¬◊ÊŸH 3H ’„ÈU œŸÈ„UË¥ ÃÙ⁄UË¥ ‹Á⁄U∑§ÊßZ– ∑§’„È°U Ÿ •Á‚ Á⁄U‚ ∑§ËÁã„U ªÙ‚ÊßZH ∞Á„U œŸÈ ¬⁄U ◊◊ÃÊ ∑§Á„U „UÃÍ– ‚ÈÁŸ Á⁄U‚Êß ∑§„U ÷ΪÈ∑ȧ‹∑§ÃÍH 4H Cau.: nåtha sa≈bhudhanu bha≈janihårå, hoihi keu eka dåsa tumhårå. åyasu kåha kahia kina moh∂, suni risåi bole muni koh∂.1. sevaku so jo karai sevakå∂, ari karan∂ kari karia larå∂. sunahu råma jehiÚ sivadhanu torå, sahasabåhu sama so ripu morå.2. so bilagåu bihåi samåjå, na ta måre jaihahiÚ saba råjå. suni muni bacana lakhana musukåne, bole parasudharahi apamåne.3. bahu dhanuh∂° tor∂° larikå∂°, kabahu° na asi risa k∂nhi goså∂°. ehi dhanu para mamatå kehi hetµu, suni risåi kaha bhægukulaketµu.4. ìMy lord, it must be some one of your servants who has broken the bow of ›iva. What is your command? Why not tell me?î At this the furious sage was all the more incensed, and said, ìA servant is he who does service; having played the role of an enemy, one should give battle, Listen. O Råma; whoever has broken ›ivaís bow is my enemy no less than the thousand-armed Kårtav∂rya. Let him stand apart, leaving this assembly; or else everyone of these kings shall be slain.î Hearing the sageís words Lak¶maƒa smiled and said insulting Para‹uråma (the wielder of an axe), ìI have broken many a small bow in my childhood; but you never grew so angry, my lord. Why should you be so fond of this particular bow?î At this the Chief of Bhæguís race burst out in a fury:ó (1ó4) ŒÙ0ó⁄U ŸÎ¬ ’Ê‹∑§ ∑§Ê‹ ’‚ ’Ù‹Ã ÃÙÁ„U Ÿ ‚°÷Ê⁄U– œŸÈ„UË ‚◊ ÁìÈ⁄UÊÁ⁄U œŸÈ Á’ÁŒÃ ‚∑§‹ ‚¢‚Ê⁄UH 271H Do.: re næpa bålaka kåla basa bolata tohi na sa°bhåra, dhanuh∂ sama tipuråri dhanu bidita sakala sa≈såra.271. ìO young prince, being in the grip of death you have no control over your speech. Would you compare to a small bow the mighty bow of ›iva, that is known throughout the world?î (271) øı0ó‹πŸ ∑§„UÊ „U°UÁ‚ „U◊⁄¥U ¡ÊŸÊ– ‚ÈŸ„ÈU Œfl ‚’ œŸÈ· ‚◊ÊŸÊH ∑§Ê ¿UÁà ‹Ê÷È ¡ÍŸ œŸÈ ÃÙ⁄¥U– ŒπÊ ⁄UÊ◊ ŸÿŸ ∑§ ÷Ù⁄¥UH 1H ¿ÈU•Ã ≈ÍU≈U ⁄UÉÊȬÁÄÈU Ÿ ŒÙ‚Í– ◊ÈÁŸ Á’ŸÈ ∑§Ê¡ ∑§Á⁄U• ∑§Ã ⁄UÙ‚ÍH ’Ù‹ ÁøÃß ¬⁄U‚È ∑§Ë •Ù⁄UÊ– ⁄U ‚∆U ‚ÈŸÁ„U ‚È÷Ê©U Ÿ ◊Ù⁄UÊH 2H ’Ê‹∑ȧ ’ÙÁ‹ ’œ©°U Ÿ®„U ÃÙ„UË– ∑§fl‹ ◊ÈÁŸ ¡«∏U ¡ÊŸÁ„U ◊Ù„UËH ’Ê‹ ’˝rÊÔøÊ⁄UË •Áà ∑§Ù„UË– Á’Sfl Á’ÁŒÃ ¿UÁòÊÿ∑ȧ‹ º˝Ù„UËH 3H ÷È¡’‹ ÷ÍÁ◊ ÷ͬ Á’ŸÈ ∑§Ëã„UË– Á’¬È‹ ’Ê⁄U ◊Á„UŒflã„U ŒËã„UËH ‚„U‚’Ê„ÈU ÷È¡ ¿UŒÁŸ„UÊ⁄UÊ– ¬⁄U‚È Á’‹Ù∑ȧ ◊„Uˬ∑ȧ◊Ê⁄UÊH 4H Cau.: lakhana kahå ha°si hamare° jånå, sunahu deva saba dhanu¶a samånå. kå chati låbhu jµuna dhanu tore°, dekhå råma nayana ke bhore°.1.
- 280. 280 * ›R∫RÅMACARITAMÅNASA * chuata ¢µu¢a raghupatihu na dosµu, muni binu kåja karia kata rosµu. bole citai parasu k∂ orå, re sa¢ha sunehi subhåu na morå.2. bålaku boli badhau° nahiÚ toh∂, kevala muni jaRa jånahi moh∂. båla brahmacår∂ ati koh∂, bisva bidita chatriyakula droh∂.3. bhujabala bhµumi bhµupa binu k∂nh∂, bipula båra mahidevanha d∂nh∂. sahasabåhu bhuja chedanihårå, parasu biloku mahipakumårå.4. Said Lak¶maƒa with a smile, ìListen, holy Sir: to my mind all bows are alike. What gain or loss can there be in the breaking of a worn-out bow ?î ›r∂ Råma mistook it for a new one, and at His very touch it broke in two; the Lord of Raghus, therefore, was not to blame for it either. Why, then, be angry, reverend sir, for no cause?î Casting a glance at his axe, Para‹uråma replied, ìO foolish child, have you never heard of my temper ? I slay you not because, as I say, you are a child yet; do you take me for a mere anchorite, O dullard? I have been a celibate from my very boyhood, but also an irascible one; and I am known throughout the world as a sworn enemy of the K¶atriya race. By the might of my arm I made the earth kingless and bestowed it time after time upon the Bråhmaƒas. Look at this axe, which lopped off the arms of Sahasrabåhu (the thousand- armed Kårtav∂rya), O youthful prince. (1ó4) ŒÙ0ó◊ÊÃÈ Á¬ÃÁ„U ¡ÁŸ ‚Ùø’‚ ∑§⁄UÁ‚ ◊„UË‚Á∑§‚Ù⁄U– ª÷¸ã„U ∑§ •÷¸∑§ Œ‹Ÿ ¬⁄U‚È ◊Ù⁄U •Áà ÉÊÙ⁄UH 272H Do.: måtu pitahi jani socabasa karasi mah∂sakisora, garbhanha ke arbhaka dalana parasu mora ati ghora.272. ìDo not bring woe to your parents, O princely lad, My most cruel axe has exterminated even unborn offspring in the womb.î (272) øı0óÁ’„UÁ‚ ‹πŸÈ ’Ù‹ ◊ÎŒÈ ’ÊŸË– •„UÙ ◊ÈŸË‚È ◊„UÊ ÷≈U◊ÊŸËH ¬ÈÁŸ ¬ÈÁŸ ◊ÙÁ„U ŒπÊfl ∑ȧ∆UÊM§– ø„Uà ©U«∏UÊflŸ »Í°§Á∑§ ¬„UÊM§H 1H ß„UÊ° ∑ȧê„U«∏U’ÁÃÿÊ ∑§Ù©U ŸÊ„UË¢– ¡ Ã⁄U¡ŸË ŒÁπ ◊Á⁄U ¡Ê„UË¥H ŒÁπ ∑ȧ∆UÊL§ ‚⁄UÊ‚Ÿ ’ÊŸÊ– ◊Ò¥ ∑§¿ÈU ∑§„UÊ ‚Á„Uà •Á÷◊ÊŸÊH 2H ÷ΪȂÈà ‚◊ÈÁ¤Ê ¡Ÿ©U Á’‹Ù∑§Ë– ¡Ù ∑§¿ÈU ∑§„U„ÈU ‚„U©°U Á⁄U‚ ⁄UÙ∑§ËH ‚È⁄U ◊Á„U‚È⁄U „UÁ⁄U¡Ÿ •L§ ªÊ߸U– „U◊⁄¥U ∑ȧ‹ ßã„U ¬⁄U Ÿ ‚È⁄UÊ߸H 3H ’œ¥ ¬Ê¬È •¬∑§Ë⁄UÁà „UÊ⁄¥U– ◊Ê⁄UÄͰU ¬Ê ¬Á⁄U• ÃÈê„UÊ⁄¥UH ∑§ÙÁ≈U ∑ȧÁ‹‚ ‚◊ ’øŸÈ ÃÈê„UÊ⁄UÊ– éÿÕ¸ œ⁄U„ÈU œŸÈ ’ÊŸ ∑ȧ∆UÊ⁄UÊH 4H Cau.: bihasi lakhanu bole mædu bån∂, aho mun∂su mahå bha¢amån∂. puni puni mohi dekhåva ku¢hårµu, cahata uRåvana phµu° ki pahårµu.1. ihå° kumhaRabatiyå kou nåh∂°, je tarajan∂ dekhi mari jåh∂°. dekhi ku¢håru saråsana bånå, maiÚ kachu kahå sahita abhimånå.2. bhægusuta samujhi janeu bilok∂, jo kachu kahahu sahau° risa rok∂. sura mahisura harijana aru gå∂, hamare° kula inha para na surå∂.3. badhe° påpu apak∂rati håre°, måratahµu° på paria tumhåre°. ko¢i kulisa sama bacanu tumhårå, byartha dharahu dhanu båna ku¢hårå.4. Lak¶maƒa smilingly retorted in a mild tone, ìAh, the great sage considers himself
- 281. * BÅLA-KÅ°NœA *281 an extraordinary warrior! He flaunts his axe before me again and again, as if he would blow away a mountain with a mere puff of breath. Here there is no pumpkin in the bud that would wither away as soon as an index finger is raised against it. It was only when I saw you armed with an axe and a bow and arrows that I spoke with some pride. Now that I understand you are a descendant of Bhægu and perceive a sacred thread on your person, I suppress my anger and put up with whatever you say. In our family valour is never shown against gods, the Bråhmaƒas, devotees of ›r∂ Hari and the cow; for by killing any of these we incur sin while a defeat at their hands will bring disrepute on us. We should throw ourselves at your feet even if you strike us. Every word of yours is as incisive as millions of thunderbolts; the bow and arrows and the axe are, therefore, an unnecessary burden to you. (1ó4) ŒÙ0ó¡Ù Á’‹ÙÁ∑§ •ŸÈÁøà ∑§„U©°U ¿U◊„ÈU ◊„UÊ◊ÈÁŸ œË⁄U– ‚ÈÁŸ ‚⁄UÙ· ÷ΪȒ¢‚◊ÁŸ ’Ù‹ Áª⁄UÊ ª÷Ë⁄UH 273H Do.: jo biloki anucita kaheu° chamahu mahåmuni dh∂ra, suni saro¶a bhæguba≈samani bole girå gabh∂ra.273. ìPardon me, O great and illumined hermit, if I have said anything unseemly at the sight of your weapons.î Hearing this, the jewel of Bhæguís race furiously rejoined in a deep voice:ó (273) øı0ó∑§ıÁ‚∑§ ‚ÈŸ„ÈU ◊¢Œ ÿ„ÈU ’Ê‹∑ȧ– ∑ȧÁ≈U‹ ∑§Ê‹’‚ ÁŸ¡ ∑ȧ‹ ÉÊÊ‹∑ȧH ÷ÊŸÈ ’¢‚ ⁄UÊ∑§‚ ∑§‹¢∑ͧ– ÁŸ¬≈U ÁŸ⁄¢U∑ȧ‚ •’Èœ •‚¢∑ͧH 1H ∑§Ê‹ ∑§fl‹È „UÙßÁ„U ¿UŸ ◊Ê„UË¢– ∑§„U©°U ¬È∑§ÊÁ⁄U πÙÁ⁄U ◊ÙÁ„U ŸÊ„UË¥H ÃÈê„U „≈U∑§„ÈU ¡ı¥ ø„U„ÈU ©U’Ê⁄UÊ– ∑§Á„U ¬˝ÃÊ¬È ’‹È ⁄UÙ·È „U◊Ê⁄UÊH 2H ‹πŸ ∑§„U©U ◊ÈÁŸ ‚È¡‚È ÃÈê„UÊ⁄UÊ– ÃÈê„UÁ„U •¿Uà ∑§Ù ’⁄UŸÒ ¬Ê⁄UÊH •¬Ÿ ◊È°„U ÃÈê„U •Ê¬ÁŸ ∑§⁄UŸË– ’Ê⁄U •Ÿ∑§ ÷Ê°Áà ’„ÈU ’⁄UŸËH 3H ŸÁ„¢U ‚¢ÃÙ·È Ã ¬ÈÁŸ ∑§¿ÈU ∑§„U„ÍU– ¡ÁŸ Á⁄U‚ ⁄UÙÁ∑§ ŒÈ‚„U ŒÈπ ‚„U„ÍUH ’Ë⁄U’˝ÃË ÃÈê„U œË⁄U •¿UÙ÷Ê– ªÊ⁄UË ŒÃ Ÿ ¬Êfl„ÈU ‚Ù÷ÊH 4H Cau.: kausika sunahu ma≈da yahu bålaku, ku¢ila kålabasa nija kula ghålaku. bhånu ba≈sa råkesa kala≈kµu, nipa¢a nira≈kusa abudha asa≈kµu.1. kåla kavalu hoihi chana måh∂°, kahau° pukåri khori mohi nåh∂°. tumha ha¢akahu jau° cahahu ubårå, Kahi pratåpu balu ro¶u hamårå.2. lakhana kaheu muni sujasu tumhårå, tumhahi achata ko baranai pårå. apane mu°ha tumha åpani karan∂, båra aneka bhå° ti bahu baran∂.3. nahiÚ sa≈to¶u ta puni kachu kahahµu, jani risa roki dusaha dukha sahahµu. b∂rabrat∂ tumha dh∂ra achobhå, går∂ deta na påvahu sobhå.4. ìListen, O Vi‹våmitra: this boy is stupid and perverse. He is in the grip of death himself and will bring destruction on his whole family. A dark spot on the moon-like solar race, he is utterly unruly, senseless and reckless. The very next moment he shall find himself in the jaws of death; I proclaim it at the top of my voice and none should blame me for it. Forbid him if you would save him, telling him of my glory, might and fury.î Said Lak¶maƒa, ìHoly sir, so long as you live who else can expatiate on your bright glory ? With your own lips you have recounted your exploits in diverse ways more than once. If you are not yet satisfied, tell us something more; do not undergo a severe trial by
- 282. 282 * ›R∫RÅMACARITAMÅNASA * putting any restraint upon your anger. You have assumed the role of a hero and are resolute and imperturbable; it is unbecoming of you to pour abuses. (1ó4) ŒÙ0ó‚Í⁄U ‚◊⁄U ∑§⁄UŸË ∑§⁄U®„U ∑§Á„U Ÿ ¡ŸÊfl®„U •Ê¬È– Á’l◊ÊŸ ⁄UŸ ¬Êß Á⁄U¬È ∑§Êÿ⁄U ∑§Õ®„U ¬˝ÃʬÈH 274H Do.: sµura samara karan∂ karahiÚ kahi na janåvahiÚ åpu, bidyamåna rana påi ripu kåyara kathahiÚ pratåpu.274. ìHeroes perform valiant deeds in fight, but never indulge in self-advertisement. Finding before them a foe in battle, it is cowards who boast of their own glory.î (274) øı0óÃÈê„U Ãı ∑§Ê‹È „UÊ°∑§ ¡ŸÈ ‹ÊflÊ– ’Ê⁄U ’Ê⁄U ◊ÙÁ„U ‹ÊÁª ’Ù‹ÊflÊH ‚ÈŸÃ ‹πŸ ∑§ ’øŸ ∑§∆UÙ⁄UÊ– ¬⁄U‚È ‚ÈœÊÁ⁄U œ⁄U©U ∑§⁄U ÉÊÙ⁄UÊH 1H •’ ¡ÁŸ Œß ŒÙ‚È ◊ÙÁ„U ‹ÙªÍ– ∑§≈ÈU’ÊŒË ’Ê‹∑ȧ ’œ¡ÙªÍH ’Ê‹ Á’‹ÙÁ∑§ ’„ÈUà ◊Ò¥ ’Ê°øÊ– •’ ÿ„ÈU ◊⁄UÁŸ„UÊ⁄U ÷Ê ‚Ê°øÊH 2H ∑§ıÁ‚∑§ ∑§„UÊ ¿UÁ◊• •¬⁄Uʜ͖ ’Ê‹ ŒÙ· ªÈŸ ªŸ®„U Ÿ ‚ÊœÍH π⁄U ∑ȧ∆UÊ⁄U ◊Ò¥ •∑§L§Ÿ ∑§Ù„UË– •Êª¥ •¬⁄UÊœË ªÈL§º˝Ù„UËH 3H ©UÃ⁄U ŒÃ ¿UÙ«∏©°U Á’ŸÈ ◊Ê⁄¥U– ∑§fl‹ ∑§ıÁ‚∑§ ‚Ë‹ ÃÈê„UÊ⁄¥UH Ÿ à ∞Á„U ∑§ÊÁ≈U ∑ȧ∆UÊ⁄U ∑§∆UÙ⁄¥U– ªÈ⁄UÁ„U ©UÁ⁄UŸ „UÙé°U üÊ◊ ÕÙ⁄¥UH 4H Cau.: tumha tau kålu hå°ka janu låvå, båra båra mohi lågi bolåvå. sunata lakhana ke bacana ka¢horå, parasu sudhåri dhareu kara ghorå.1. aba jani dei dosu mohi logµu, ka¢ubåd∂ bålaku badhajogµu. båla biloki bahuta maiÚ bå°cå, aba yahu maranihåra bhå så°cå.2. kausika kahå chamia aparådhµu, båla do¶a guna ganahiÚ na sådhµu. khara ku¢håra maiÚ akaruna koh∂, åge° aparådh∂ gurudroh∂.3. utara deta choRau° binu måre° , kevala kausika s∂la tumhåre°. na ta ehi kå¢i ku¢håra ka¢hore° , gurahi urina hoteu° ‹rama thore°.4. ìYou seem to have Death at your beck and call and summon him again and again for my sake!î Hearing Lak¶maƒaís harsh words Para‹uråma closed his hand upon his terrible axe. ìAfter this let no one blame me; this sharp-tongued boy deserves his death. I have spared him long on account of his being a child; he is now surely going to die.î Said Vi‹våmitra, ìPardon his offence; holy men take no notice of the merits and demerits of a child.î ìSharp-edged is my axe, while I am pitiless and furious; and here stands before me an offender and an enemy of my Guru. Even though he gives a retort, I spare his life solely out of regard for you, O Vi‹våmitra. Or else, hacking him to pieces with this cruel axe, I would have easily repaid the debt I have owed to my Guru.î (1ó4) ŒÙ0óªÊÁœ‚ÍŸÈ ∑§„U NUŒÿ° „°Á‚ ◊ÈÁŸÁ„U „UÁ⁄U•⁄Uß ‚ͤʖ •ÿ◊ÿ πÊ°«∏U Ÿ ™§π◊ÿ •¡„È°U Ÿ ’Í¤Ê •’ͤÊH 275H Do.: gådhisµunu kaha hædaya° ha°si munihi hariarai sµujha, ayamaya khå°Ra na µukhamaya ajahu° na bµujha abµujha.275.
- 283. * BÅLA-KÅ°NœA *283 Said Gådhiís son (Vi‹våmitra) smiling within himself,îEverything looks green to the sage (Para‹uråma); it is, however, the steel sword that he is faced with and not with sugar extracted from a sugar-cane (that one could easily gulp). It is a pity that he does not understand and still persists in his ignorance.* (275) øı0ó∑§„U©U ‹πŸ ◊ÈÁŸ ‚Ë‹È ÃÈê„UÊ⁄UÊ– ∑§Ù Ÿ®„U ¡ÊŸ Á’ÁŒÃ ‚¢‚Ê⁄UÊH ◊ÊÃÊ Á¬ÃÁ„U ©UÁ⁄UŸ ÷∞ ŸË∑¥§– ªÈ⁄U Á⁄UŸÈ ⁄U„UÊ ‚ÙøÈ ’«∏U ¡Ë∑¥§H 1H ‚Ù ¡ŸÈ „U◊⁄UÁ„ U ◊ÊÕ ∑§Ê…∏UÊ– ÁŒŸ øÁ‹ ª∞ éÿÊ¡ ’«∏U ’Ê…∏UÊH •’ •ÊÁŸ• éÿfl„UÁ⁄U•Ê ’Ù‹Ë– ÃÈ⁄Uà Œ©°U ◊Ò¥ ÕÒ‹Ë πÙ‹ËH 2H ‚ÈÁŸ ∑§≈ÈU ’øŸ ∑ȧ∆UÊ⁄U ‚ÈœÊ⁄UÊ– „UÊÿ „UÊÿ ‚’ ‚÷Ê ¬È∑§Ê⁄UÊH ÷ΪȒ⁄U ¬⁄U‚È ŒπÊfl„ÈU ◊Ù„UË– Á’¬˝ Á’øÊÁ⁄U ’ø©°U ŸÎ¬º˝Ù„UËH 3H Á◊‹ Ÿ ∑§’„È°U ‚È÷≈U ⁄UŸ ªÊ…∏U– Ám¡ ŒflÃÊ ÉÊ⁄UÁ„U ∑§ ’Ê…∏UH •ŸÈÁøà ∑§Á„U ‚’ ‹Ùª ¬È∑§Ê⁄U– ⁄UÉÊȬÁà ‚ÿŸ®„U ‹πŸÈ ŸflÊ⁄UH 4H Cau.: kaheu lakhana muni s∂lu tumhårå, ko nahiÚ jåna bidita sa≈sårå. måtå pitahi urina bhae n∂ke°, gura rinu rahå socu baRa j∂ke°.1. so janu hamarehi måthe kåRhå, dina cali gae byåja baRa båRhå. aba ånia byavahariå bol∂, turata deu° maiÚ thail∂ khol∂.2. suni ka¢u bacana ku¢håra sudhårå, håya håya saba sabhå pukårå. bhægubara parasu dekhåvahu moh∂, bipra bicåri bacau° næpadroh∂.3. mile na kabahu° subha¢a rana gåRhe, dvija devatå gharahi ke båRhe. anucita kahi saba loga pukåre, raghupati sayanahiÚ lakhanu nevåre.4. Said Lak¶maƒa, ìIs there anyone, O good sage, who is not aware of your gentle disposition, so well known throughout the world? You have fully paid the debt you owed to your parents;† the only debt which now remains to be paid by you is the one you owe to your Guru, and that has been vexing your mind not a little. It looks as if you had incurred the debt on our account; and since a considerable time has now elapsed a heavy interest has accumulated thereon. Now you get the creditor here and I will at once rapay him from my own purse.î Hearing these sarcastic remarks Para‹uråma grasped his axe and the whole assembly cried ìAlack ! Alack !!î ì O chief of Bhægus, you are still threatening me with your axe; but I am sparing you only because I hold you to be a Bråhmaƒa, O enemy of princes. You have never met champions staunch in fight; You have grownimportant inyourown little home,OholyBråhmaƒa.î Everyoneexclaimed, ìThis is wholly undesirable!î The Lord of Raghus now becked Lak¶maƒa to stop. (1ó4) * This has reference to a popular saying ìA man who loses his eyesight in the month of ›råvaƒa (corresponding roughly to August), when the whole landscape is green, visualizes everything as green.î Vi‹våmitra thereby suggests that Para‹uråma was blind so far as the greatness of ›r∂ Råma is concerned and imagined that the latter was as easy to handle as the other K¶atriyas whom he could easily vanquish in battle. Again there is a pun on the word ëKhå°Œaí in the original, which means both a sword and sugar. † There is a sarcastic allusion here to two notable incidents in Para‹uråmaís life. We are told in the Puråƒas how Para‹uråma killed his own mother at the bidding of his father Jamadagni, who had got incensed at her returning from a river rather late. Pleased with his obedience Jamadagni insisted on his asking for a boon. At this Para‹uråma prayed for the restoration of his motherís life and his prayer was immediately granted. His mother was brought to life again and did not even remember the cruel act of her son. On another occasion, Para‹uråmaís father Jamadagni was slain by the followers of king Sahasrabåhu in order to avenge themselves of their leaderís death at Para‹uråmaís hands and the latter retaliated by extirpating not only the descendants of Sahasrårjuna but the whole K¶atriya race gradually.
- 284. 284 * ›R∫RÅMACARITAMÅNASA * ŒÙ0ó‹πŸ ©UÃ⁄U •Ê„ÈUÁà ‚Á⁄U‚ ÷ΪȒ⁄U ∑§Ù¬È ∑Χ‚ÊŸÈ– ’…∏Uà ŒÁπ ¡‹ ‚◊ ’øŸ ’Ù‹ ⁄UÉÊÈ∑ȧ‹÷ÊŸÈH 276H Do.: lakhana utara åhuti sarisa bhægubara kopu kæsånu, baRhata dekhi jala sama bacana bole raghukulabhånu.276. Perceiving the flames of Para‹uråmaís passion grow with the pouring of oblation in the form of Lak¶maƒaís rejoinder, the Sun of Raghuís race spoke words like water. (276) øı0óŸÊÕ ∑§⁄U„ÈU ’Ê‹∑§ ¬⁄U ¿UÙ„ÍU– ‚Íœ ŒÍœ◊Èπ ∑§Á⁄U• Ÿ ∑§Ù„ÍUH ¡ı¥ ¬Ò ¬˝÷È ¬˝÷Ê©U ∑§¿ÈU ¡ÊŸÊ– Ãı Á∑§ ’⁄UÊ’Á⁄U ∑§⁄Uà •ÿÊŸÊH 1H ¡ı¥ ‹Á⁄U∑§Ê ∑§¿ÈU •øªÁ⁄U ∑§⁄U„UË¥– ªÈ⁄U Á¬ÃÈ ◊ÊÃÈ ◊ÙŒ ◊Ÿ ÷⁄U„UË¥H ∑§Á⁄U• ∑Χ¬Ê Á‚‚È ‚fl∑§ ¡ÊŸË– ÃÈê„U ‚◊ ‚Ë‹ œË⁄U ◊ÈÁŸ ÇÿÊŸËH 2H ⁄UÊ◊ ’øŸ ‚ÈÁŸ ∑§¿UÈ∑§ ¡È«∏UÊŸ– ∑§Á„U ∑§¿ÈU ‹πŸÈ ’„ÈUÁ⁄U ◊È‚È∑§ÊŸH „°U‚à ŒÁπ Ÿπ Á‚π Á⁄U‚ éÿʬ˖ ⁄UÊ◊ ÃÙ⁄U ÷˝ÊÃÊ ’«∏U ¬Ê¬ËH 3H ªı⁄U ‚⁄UË⁄U SÿÊ◊ ◊Ÿ ◊Ê„UË¥– ∑§Ê‹∑ͧ≈U◊Èπ ¬ÿ◊Èπ ŸÊ„UË¥H ‚„U¡ ≈U…∏U •ŸÈ„U⁄Uß Ÿ ÃÙ„UË– ŸËøÈ ◊ËøÈ ‚◊ Œπ Ÿ ◊Ù„UËH 4H Cau.: nåtha karahu bålaka para chohµu, sµudha dµudhamukha karia na kohµu. jau° pai prabhu prabhåu kachu jånå, tau ki baråbari karata ayånå.1. jau° larikå kachu acagari karah∂°, gura pitu måtu moda mana bharah∂°. karia kæpå sisu sevaka jån∂, tumha sama s∂la dh∂ra muni gyån∂.2. råma bacana suni kachuka juRåne, kahi kachu lakhanu bahuri musukåne. ha°sata dekhi nakha sikha risa byåp∂, råma tora bhråtå baRa påp∂.3. gaura sar∂ra syåma mana måh∂°, kålakµu¢amukha payamukha nah∂°. sahaja ¢eRha anuharai na toh∂, n∂cu m∂cu sama dekha na moh∂.4. ìMy Lord, have compassion on a child; and wreak not your wrath on this guileless youngster (lit., who has the motherís milk still on its lips). If he had any idea of your might, how could he be so foolish as to affront you? If children play some pranks, their teacher and parents are in raptures at it; therefore, take pity on him, knowing him to be a child and your servant. For you are an even-minded, good-tempered, forbearing and illumined anchorite.î On hearing ›r∂ Råmaís words Para‹uråma cooled down a little; but uttering something Lak¶maƒa smiled again. Seeing him smile, Para‹uråma flushed all over with rage and said,î Råma, your brother is too wicked. Though fair of hue, he is black at heart; he has deadly poison, and not the motherís milk on his lips. Perverse by nature, he does not take after you, nor does this vile imp regard me as the very image of Death.î (1ó4) ŒÙ0ó‹πŸ ∑§„U©U „°UÁ‚ ‚ÈŸ„ÈU ◊ÈÁŸ ∑˝§ÙœÈ ¬Ê¬ ∑§⁄U ◊Í‹– ¡Á„U ’‚ ¡Ÿ •ŸÈÁøà ∑§⁄U®„U ø⁄U®„U Á’Sfl ¬˝ÁÃ∑ͧ‹H 277H Do.: lakhana kaheu ha°si sunahu muni krodhu påpa kara mµula, jehi basa jana anucita karahiÚ carahiÚ bisva pratikµula.277. Lak¶maƒa smilingly said, ìListen, holy sir: passion is the root of sin. Swayed by it men perpetrate unseemly acts and indulge in misanthropic activities.î (277)
- 285. * BÅLA-KÅ°NœA *285 øı0ó◊Ò¥ ÃÈê„UÊ⁄U •ŸÈø⁄U ◊ÈÁŸ⁄UÊÿÊ– ¬Á⁄U„UÁ⁄U ∑§Ù¬È ∑§Á⁄U• •’ ŒÊÿÊH ≈ÍU≈U øʬ Ÿ®„ U ¡ÈÁ⁄UÁ„U Á⁄U‚ÊŸ– ’ÒÁ∆U• „UÙß®„U ¬Êÿ Á¬⁄UÊŸH 1H ¡ı¥ •Áà Á¬˝ÿ Ãı ∑§Á⁄U• ©U¬Ê߸– ¡ÙÁ⁄U• ∑§Ù©U ’«∏U ªÈŸË ’Ù‹Ê߸H ’Ù‹Ã ‹πŸ®„U ¡Ÿ∑ȧ «U⁄UÊ„UË¥– ◊CÔU ∑§⁄U„ÈU •ŸÈÁøà ÷‹ ŸÊ„UË¥H 2H Õ⁄U Õ⁄U ∑§Ê°¬®„U ¬È⁄U Ÿ⁄U ŸÊ⁄UË– ¿UÙ≈U ∑ȧ◊Ê⁄U πÙ≈U ’«∏U ÷Ê⁄UËH ÷ΪȬÁà ‚ÈÁŸ ‚ÈÁŸ ÁŸ⁄U÷ÿ ’ÊŸË– Á⁄U‚ ß ¡⁄Uß „UÙß ’‹ „UÊŸËH 3H ’Ù‹ ⁄UÊ◊Á„U Œß ÁŸ„UÙ⁄UÊ– ’ø©°U Á’øÊÁ⁄U ’¢œÈ ‹ÉÊÈ ÃÙ⁄UÊH ◊ŸÈ ◊‹ËŸ ÃŸÈ ‚È¢Œ⁄U ∑Ò§‚¥– Á’· ⁄U‚ ÷⁄UÊ ∑§Ÿ∑§ ÉÊ≈ÈU ¡Ò‚¥H 4H Cau.: maiÚ tumhåra anucara muniråyå, parihari kopu karia aba dåyå. ¢µu¢a cåpa nahiÚ jurihi risåne, bai¢hia hoihiÚ påya piråne.1. jau° ati priya tau karia upå∂, joria kou baRa gun∂ bolå∂. bolata lakhanahiÚ janaku Œeråh∂°, ma¶¢a karahu anucita bhala nåh∂°.2. thara thara kå°pahiÚ pura nara når∂, cho¢a kumåra kho¢a baRa bhår∂. bhægupati suni suni nirabhaya bån∂, risa tana jarai hoi bala hån∂.3. bole råmahi dei nihorå, bacau° bicåri ba≈dhu laghu torå. manu mal∂na tanu su≈dara kaise°, bi¶a rasa bharå kanaka gha¢u jaise°.4. ìI am your servant, O Chief of sages; put away your wrath and show mercy upon me. Anger will not mend the broken bow. Pray sit down; your legs must be aching. If you are very fond of it, let us devise some means to mend it by calling in some expert.î Janaka was frightenedatLak¶maƒaíswordsandsaid,ìPraybequiet;itisnotgoodtotransgressthelimits of propriety.î The people of the city trembled like aspen leaves; they said to themselves.î The younger prince is really very naughty.î As the chief of Bhægus heard the fearless words of Lak¶maƒa, his whole body burnt with rage and his strength diminished. In a condescending manner he said to Råma,ìI am sparing the boy because I know he is your younger brother. So fair without and foul within, he resembles a jar of gold full of poison.î (1ó4) ŒÙ0ó‚ÈÁŸ ‹Á¿U◊Ÿ Á’„U‚ ’„ÈUÁ⁄U ŸÿŸ Ã⁄U⁄U ⁄UÊ◊– ªÈ⁄U ‚◊ˬ ªflŸ ‚∑ȧÁø ¬Á⁄U„UÁ⁄U ’ÊŸË ’Ê◊H 278H Do.: suni lachimana bihase bahuri nayana tarere råma, gura sam∂pa gavane sakuci parihari bån∂ båma.278. At this Lak¶maƒa laughed again, but ›r∂ Råma cast an angry look on him. Therefore, putting away all petulance of speech he submissively went up to his Guru. (278) øı¯ó •Áà Á’ŸËà ◊ÎŒÈ ‚ËË ’ÊŸË– ’Ù‹ ⁄UÊ◊È ¡ÙÁ⁄U ¡Èª ¬ÊŸËH ‚ÈŸ„ÈU ŸÊÕ ÃÈê„U ‚„U¡ ‚È¡ÊŸÊ– ’Ê‹∑§ ’øŸÈ ∑§Á⁄U• Ÿ®„U ∑§ÊŸÊH 1H ’⁄U⁄ÒU ’Ê‹∑ȧ ∞∑ȧ ‚È÷Ê™ – ßã„UÁ„U Ÿ ‚¢Ã Á’ŒÍ·®„U ∑§Ê™§H î„U ŸÊ„UË¥ ∑§¿ÈU ∑§Ê¡ Á’ªÊ⁄UÊ– •¬⁄UÊœË ◊Ò¥ ŸÊÕ ÃÈê„UÊ⁄UÊH 2H ∑Χ¬Ê ∑§Ù¬È ’œÈ ’°œ’ ªÙ‚ÊßZ– ◊Ù ¬⁄U ∑§Á⁄U• ŒÊ‚ ∑§Ë ŸÊßZH ∑§Á„U• ’Áª ¡Á„U Á’Áœ Á⁄U‚ ¡Ê߸– ◊ÈÁŸŸÊÿ∑§ ‚Ùß ∑§⁄Uı¥ ©U¬Ê߸H 3H
- 286. 286 * ›R∫RÅMACARITAMÅNASA * ∑§„U ◊ÈÁŸ ⁄UÊ◊ ¡Êß Á⁄U‚ ∑Ò§‚¥– •¡„È°U •ŸÈ¡ Ãfl ÁøÃfl •ŸÒ‚¥H ∞Á„U ∑¥§ ∑¢§∆U ∑ȧ∆UÊL§ Ÿ ŒËã„UÊ– Ãı ◊Ò¥ ∑§Ê„U ∑§Ù¬È ∑§Á⁄U ∑§Ëã„UÊH 4H Cau.: ati bin∂ta mædu s∂tala bån∂, bole råmu jori juga pån∂. sunahu nåtha tumha sahaja sujånå, bålaka bacanu karia nahiÚ kånå.1. bararai bålaku eku subhåµu, inhahi na sa≈ta bidµu¶ahiÚ kåµu. tehiÚ nåh∂° kachu kåja bigårå, aparådh∂ maiÚ nåtha tumhårå.2. kæpå kopu badhu ba°dhaba goså∂°, mo para karia dåsa k∂ nå∂°. kahia begi jehi bidhi risa jå∂, muninåyaka soi karau° upå∂.3. kaha muni råma jåi risa kaise°, ajahu° anuja tava citava anaise°. ehi ke° ka≈¢ha ku¢håru na d∂nhå, tau maiÚ kåha kopu kari k∂nhå.4. Joining both His palms together and speaking in most humble, gentle and placid tones ›r∂ Råma said, ìI pray you, my lord: wise as you are by nature, pay no heed to the words of a child. A wasp and a child have alike disposition; saints never find fault with them. Besides, the boy has done you no harm; it is I, my lord, who have offended you. Therefore, your reverence, deal to me as your servant whatever you please, whether it be a favour or frown, death or captivity. Tell me quickly the means, O chief of sages, by which your anger may be appeased; I shall do accordingly.î Said the sage, ìHow can my passion be pacified, O Råma, when your younger brother is still looking mischievously at me. So long as I do not cut his throat with my axe, my wrath is ineffectual.î (1ó4) ŒÙ0óª÷¸ dfl®„U •flÁŸ¬ ⁄UflÁŸ ‚ÈÁŸ ∑ȧ∆UÊ⁄U ªÁà ÉÊÙ⁄U– ¬⁄U‚È •¿Uà Œπ©°U Á¡•Ã ’Ò⁄UË ÷ͬÁ∑§‚Ù⁄UH 279H Do.: garbha sravahiÚ avanipa ravani suni ku¢håra gati ghora, parasu achata dekhau° jiata bair∂ bhµupakisora.279. ìAt the very news of the cruel doings of my axe the consorts of kings miscarry. To think that having the same axe still at my service I should see this princeling, my enemy, alive !î (279) øı0ó’„Uß Ÿ „UÊÕÈ Œ„Uß Á⁄U‚ ¿UÊÃË– ÷Ê ∑ȧ∆UÊL§ ∑È¢§Á∆Uà ŸÎ¬ÉÊÊÃËH ÷ÿ© U ’Ê◊ Á’Áœ Á»§⁄U©U ‚È÷Ê™§– ◊Ù⁄U NUŒÿ° ∑Χ¬Ê ∑§Á‚ ∑§Ê™§H 1H •Ê¡È ŒÿÊ ŒÈπÈ ŒÈ‚„U ‚„UÊflÊ– ‚ÈÁŸ ‚ıÁ◊ÁòÊ Á’„UÁ‚ Á‚L§ ŸÊflÊH ’Ê© U ∑Χ¬Ê ◊Í⁄UÁà •ŸÈ∑ͧ‹Ê– ’Ù‹Ã ’øŸ ¤Ê⁄Uà ¡ŸÈ »Í§‹ÊH 2H ¡ı¥ ¬Ò ∑Χ¬Ê° ¡Á⁄U®„U ◊ÈÁŸ ªÊÃÊ– ∑˝§Ùœ ÷∞° ÃŸÈ ⁄UÊπ Á’œÊÃÊH ŒπÈ ¡Ÿ∑§ „UÁ∆U ’Ê‹∑ȧ ∞„ÍU– ∑§Ëã„U ø„Uà ¡«∏U ¡◊¬È⁄U ª„ÍUH 3H ’Áª ∑§⁄U„ÈU Á∑§Ÿ •Ê°Áπã„U •Ù≈UÊ– Œπà ¿UÙ≈U πÙ≈U ŸÎ¬ …UÙ≈UÊH Á’„U‚ ‹πŸÈ ∑§„UÊ ◊Ÿ ◊Ê„UË¢– ◊ÍŒ¥ •Ê°Áπ ∑§Ã„È°U ∑§Ù©U ŸÊ„UË¢H 4H Cau.: bahai na håthu dahai risa chåt∂, bhå ku¢håru ku≈¢hita næpaghåt∂. bhayau båma bidhi phireu subhåµu, more hædaya° kæpå kasi kåµu.1. åju dayå dukhu dusaha sahåvå, suni saumitri bihasi siru nåvå. båu kæpå mµurati anukµulå, bolata bacana jharata janu phµulå.2.
- 287. * BÅLA-KÅ°NœA *287 jau° pai kæpå° jarihiÚ muni gåtå, krodha bhae° tanu råkha bidhåtå. dekhu janaka ha¢hi bålaku ehµu, k∂nha cahata jaRa jamapura gehµu.3. begi karahu kina å°khinha o¢å, dekhata cho¢a kho¢a næpa Œho¢å. bihase lakhanu kahå mana måh∂°, mµude° å°khi katahu° kou nåh∂°.4. ìMy hand moves not, though passion consumes my breast; while this axe, which has slain kings without number, has gone blunt. Fate has turned against me; that is why I find my nature changed. Otherwise compassion at any time is unknown to my heart. My tenderness of feeling has imposed on me a severe strain today.î On hearing this the son of Sumitrå bowed his head with a smile. ìThe breeze of your benevolence is so befitting your frame; the words you speak appear as though blossoms drop from a tree. O reverend sir, when compassion sets your whole frame on fire, God help you when you are angry.î ìLook here, Janaka, this stupid boy in his perversity intends to migrate to the region of Death. Why not put him out of my sight ? Though small to look at, the princeling is yet so wicked !î Lak¶maƒa smilingly said to himself, ìShut your eyes and the whole world will vanish out of your sight.î (1ó4) ŒÙ0ó¬⁄U‚È⁄UÊ◊È Ã’ ⁄UÊ◊ ¬˝Áà ’Ù‹ ©U⁄U •Áà ∑˝§ÙœÈ– ‚¢÷È ‚⁄UÊ‚ŸÈ ÃÙÁ⁄U ‚∆U ∑§⁄UÁ‚ „U◊Ê⁄U ¬˝’ÙœÈH 280H Do.: parasuråmu taba råma prati bole ura ati krodhu, sa≈bhu saråsanu tori sa¢ha karasi hamåra prabodhu.280. Then Para‹uråma spoke to Råma, his heart boiling with rage, ìHaving broken ›ambhuís bow, O wretch, do you now teach me?î (280) øı0ó’¢œÈ ∑§„Uß ∑§≈ÈU ‚¢◊à ÃÙ⁄¥U– ÃÍ ¿U‹ Á’Ÿÿ ∑§⁄UÁ‚ ∑§⁄U ¡Ù⁄¥UH ∑§L§ ¬Á⁄UÃÙ·È ◊Ù⁄U ‚¢ª˝Ê◊Ê– ŸÊ®„U à ¿UÊ«∏U ∑§„UÊ©U’ ⁄UÊ◊ÊH 1H ¿U‹È ÃÁ¡ ∑§⁄UÁ„U ‚◊L§ Á‚flº˝Ù„UË– ’¢œÈ ‚Á„Uà Ÿ à ◊Ê⁄U©°U ÃÙ„UËH ÷ΪȬÁà ’∑§®„U ∑ȧ∆UÊ⁄U ©U∆UÊ∞°– ◊Ÿ ◊È‚È∑§Ê®„U ⁄UÊ◊È Á‚⁄U ŸÊ∞° H 2H ªÈŸ„U ‹πŸ ∑§⁄U „U◊ ¬⁄U ⁄UÙ·Í– ∑§Ã„È°U ‚ÈœÊß„ÈU à ’«∏U ŒÙ·ÍH ≈U…∏U ¡ÊÁŸ ‚’ ’¢Œß ∑§Ê„ÍU– ’∑˝§ ø¢º˝◊Á„U ª˝‚ß Ÿ ⁄UÊ„ÍUH 3H ⁄UÊ◊ ∑§„U©U Á⁄U‚ ÃÁ¡• ◊ÈŸË‚Ê– ∑§⁄U ∑ȧ∆UÊL§ •Êª¥ ÿ„U ‚Ë‚ÊH ¡®„U Á⁄U‚ ¡Êß ∑§Á⁄U• ‚Ùß SflÊ◊Ë– ◊ÙÁ„U ¡ÊÁŸ• •Ê¬Ÿ •ŸÈªÊ◊ËH 4H Cau.: ba≈dhu kahai ka¢u sa≈mata tore°, tµu chala binaya karasi kara jore°. karu parito¶u mora sa≈gråmå, nåhiÚ ta chåRa kahåuba råmå.1. chalu taji karahi samaru sivadroh∂, ba≈dhu sahita na ta mårau° toh∂. bhægupati bakahiÚ ku¢håra u¢håe°, mana musukåhiÚ råmu sira nåe°.2. gunaha lakhana kara hama para ro¶µu, katahu° sudhåihu te baRa do¶µu. ¢eRha jåni saba ba≈dai kåhµu, bakra ca≈dramahi grasai na råhµu.3. råma kaheu risa tajia mun∂så, kara ku¢håru åge° yaha s∂så. jehiÚ risa jåi karia soi svåm∂, mohi jånia åpana anugåm∂.4. ìIt is with your connivance that your brother addresses such pungent words to me; while you make false entreaties with joined palms. Either give me satisfaction in combat, or forswear your name of ëRåmaí. Give battle to me. O enemy of ›iva, without taking
- 288. 288 * ›R∫RÅMACARITAMÅNASA * recourse to any wily trick; or else I will despatch you and your brother both.î While the chief of Bhægus thus raved with his axe raised on high, ›r∂ Råma smiled within Himself, bowing His head to the sage, ìWhile the fault is Lak¶maƒaís, the sageís wrath is against me. Sometimes meekness too begets much evil. A crooked man is reverenced by all; the crescent moon is not devoured by the demon Råhu.î Said Råma, ìCease from wrath, O lord of sages; the axe is in your hand, while my head is before you. Do that, my lord, which may pacify your anger; know me to be your servant.î (1ó4) ŒÙ0ó¬˝÷ÈÁ„U ‚fl∑§Á„U ‚◊L§ ∑§‚ á„ÈU Á’¬˝’⁄U ⁄UÙ‚È– ’·È Á’‹Ù∑¥§ ∑§„UÁ‚ ∑§¿ÈU ’Ê‹∑§„ÍU Ÿ®„U ŒÙ‚ÈH 281H Do.: prabhuhi sevakahi samaru kasa tajahu biprabara rosu, be¶u biloke° kahesi kachu bålakahµu nahiÚ dosu.281. ìHow can there be any duel between a master and his servant? Give up your anger, O great Bråhmaƒa; it is only because he saw you in the garb of a warrior that the boy said something to you and he cannot be blamed for it.î (281) øı0óŒÁπ ∑ȧ∆UÊ⁄ U ’ÊŸ œŸÈ œÊ⁄UË– ÷Ò ‹Á⁄U∑§Á„U Á⁄U‚ ’ËL§ Á’øÊ⁄UËH ŸÊ◊È ¡ÊŸ ¬Ò ÃÈê„UÁ„U Ÿ øËã„UÊ– ’¢‚ ‚È÷Êÿ° ©UÃL§ î„U ŒËã„UÊH 1H ¡ı¥ ÃÈê„U •ıÄÈU ◊ÈÁŸ ∑§Ë ŸÊßZ– ¬Œ ⁄U¡ Á‚⁄U Á‚‚È œ⁄Uà ªÙ‚ÊßZH ¿U◊„ÈU øÍ∑§ •Ÿ¡ÊŸÃ ∑§⁄UË– øÁ„U• Á’¬˝ ©U⁄U ∑Χ¬Ê ÉÊŸ⁄UËH 2H „U◊Á„U ÃÈê„UÁ„U ‚Á⁄U’Á⁄U ∑§Á‚ ŸÊÕÊ– ∑§„U„ÈU Ÿ ∑§„UÊ° ø⁄UŸ ∑§„°U ◊ÊÕÊH ⁄UÊ◊ ◊ÊòÊ ‹ÉÊÈ ŸÊ◊ „U◊Ê⁄UÊ– ¬⁄U‚È ‚Á„Uà ’«∏U ŸÊ◊ ÃÙ„UÊ⁄UÊH 3H Œfl ∞∑ȧ ªÈŸÈ œŸÈ· „U◊Ê⁄¥U– Ÿfl ªÈŸ ¬⁄U◊ ¬ÈŸËà ÃÈê„UÊ⁄¥UH ‚’ ¬˝∑§Ê⁄U „U◊ ÃÈê„U ‚Ÿ „UÊ⁄U– ¿U◊„ÈU Á’¬˝ •¬⁄UÊœ „U◊Ê⁄UH 4H Cau.: dekhi ku¢håra båna dhanu dhår∂, bhai larikahi risa b∂ru bicår∂. nåmu jåna pai tumhahi na c∂nhå, ba≈sa subhåya° utaru tehiÚ d∂nhå.1. jau° tumha autehu muni k∂ nå∂°, pada raja sira sisu dharata goså∂°. chamahu cµuka anajånata ker∂, cahia bipra ura kæpå ghaner∂.2. hamahi tumhahi saribari kasi nåthå, kahahu na kahå° carana kaha° måthå. råma måtra laghu nåma hamårå, parasu sahita baRa nåma tohårå.3. deva eku gunu dhanu¶a hamåre°, nava guna parama pun∂ta tumhåre°. saba prakåra hama tumha sana håre, chamahu bipra aparådha hamåre.4. ìSeeing you equipped with an axe, arrows and bow, the boy took you for a champion and got excited. Although he knew you by name, he did not recognize you in person and answered you according to his lineage. If you had come as a sage, the child, O holy sir, would have placed the dust of your feet on his head. Forgive the error of one who did not know you; a Bråhmaƒa should have plenty of mercy in his heart. What comparison, my lord, can there be between you and me? Tell me if there is any affinity between the head and feet. Mine is a small name consisting of the single word ëRåmaí; where as yours is a long one, having the word ëPara‹uí prefined to ëRåmaí. O lord, whereas there is only one merit in me and that is my bow while you have got nine most auspicious characteristics such as; tranquillity, restraint, penance, purity, forbearance, straight forwardness, knowledge, supreme knowledge and faith in God. I am thus inferior to you in everyway; therefore, O holy sir, forgive my faults.î (1ó4)
- 289. * BÅLA-KÅ°NœA *289 ŒÙ0ó’Ê⁄U ’Ê⁄U ◊ÈÁŸ Á’¬˝’⁄U ∑§„UÊ ⁄UÊ◊ ‚Ÿ ⁄UÊ◊– ’Ù‹ ÷ΪȬÁà ‚L§· „UÁ‚ ÄͰU ’¢œÈ ‚◊ ’Ê◊H 282H Do.: båra båra muni biprabara kahå råma sana råma, bole bhægupati saru¶a hasi tahµu° ba≈dhu sama båma.282. Again and again did Råma address His namesake as a sage and as a great Bråhmaƒa, till the chief of Bhægus exclaimed in his fury, ìYou are as perverse as your younger brother!î (282) øı0óÁŸ¬≈U®„U Ám¡ ∑§Á⁄U ¡ÊŸÁ„U ◊Ù„UË– ◊Ò¥ ¡‚ Á’¬˝ ‚ÈŸÊfl©°U ÃÙ„UËH øʬ dÈflÊ ‚⁄U •Ê„ÈUÁà ¡ÊŸÍ– ∑§Ù¬È ◊Ù⁄U •Áà ÉÊÙ⁄U ∑Χ‚ÊŸÍH 1H ‚Á◊Áœ ‚Ÿ øÃÈ⁄¢Uª ‚È„UÊ߸– ◊„UÊ ◊„Uˬ ÷∞ ¬‚È •Ê߸H ◊Ò¥ ∞®„U ¬⁄U‚È ∑§ÊÁ≈U ’Á‹ ŒËã„U– ‚◊⁄U ¡Çÿ ¡¬ ∑§ÙÁ≈Uã„U ∑§Ëã„UH 2H ◊Ù⁄U ¬˝÷Ê©U Á’ÁŒÃ Ÿ®„U ÃÙ⁄¥U– ’Ù‹Á‚ ÁŸŒÁ⁄U Á’¬˝ ∑§ ÷Ù⁄¥UH ÷¢¡©U øÊ¬È ŒÊ¬È ’«∏U ’Ê…U∏Ê– •„UÁ◊Áà ◊Ÿ„È°U ¡ËÁà ¡ªÈ ∆UÊ…∏UÊH 3H ⁄UÊ◊ ∑§„UÊ ◊ÈÁŸ ∑§„U„ÈU Á’øÊ⁄UË– Á⁄U‚ •Áà ’Á«∏U ‹ÉÊÈ øÍ∑§ „U◊Ê⁄UËH ¿ÈU•Ã®„U ≈Í≈U Á¬ŸÊ∑§ ¬È⁄UÊŸÊ– ◊Ò¥ ∑§Á„U „UÃÈ ∑§⁄Uı¥ •Á÷◊ÊŸÊH 4H Cau.: nipa¢ahiÚ dvija kari jånahi moh∂, maiÚ jasa bipra sunåvau° toh∂. cåpa sruvå sara åhuti jånµu, kopu mora ati ghora kæsånµu.1. samidhi sena catura≈ga suhå∂, mahå mah∂pa bhae pasu å∂. maiÚ ehiÚ parasu kå¢i bali d∂nhe, samara jagya japa ko¢inha k∂nhe.2. mora prabhåu bidita nahiÚ tore°, bolasi nidari bipra ke bhore°. bha≈jeu cåpu dåpu baRa båRhå, ahamiti manahu° j∂ti jagu ¢håRhå.3. råma kahå muni kahahu bicår∂, risa ati baRi laghu cµuka hamår∂. chuatahiÚ ¢µu¢a pinåka purånå, maiÚ kehi hetu karau° abhimånå.4. ìYou know me to be a mere Bråhmaƒa; I tell you what kind of a Bråhmaƒa I am. Know that the bow is my sacrificial ladle, the arrows my oblation and my wrath the blazing fire; the brilliant fourfold forces (consisting of the horse, the elephant, the chariots and foot- soldiers) are the fuel; and mighty princes have served as victims, whom I have cut to pieces with this very axe and offered as sacrifice. In this way I have performed millions of sacrifices in the shape of armed conflicts, accompanied by the muttering of sacred formulas in the shape of war-cries. My glory is not known to you; that is why you address me in contemptuous terms mistaking me for a mere Bråhmaƒa. Since you have broken the bow, your arrogance has transgressed all limits; in your self-esteem you stand as if you have conquered the whole world.î Said Råma, ìO sage, think before you speak; your anger is out of all proportions with my error, which is a trifling one. Worn out as it was, the bow broke at my mere touch. What reason have I to be proud?î (1ó4) ŒÙ0ó¡ı¥ „U◊ ÁŸŒ⁄U®„U Á’¬˝ ’ÁŒ ‚àÿ ‚ÈŸ„ÈU ÷ΪȟÊÕ– Ãı •‚ ∑§Ù ¡ª ‚È÷≈ÈU ¡Á„U ÷ÿ ’‚ ŸÊfl®„U ◊ÊÕH 283H Do.: jau° hama nidarahiÚ bipra badi satya sunahu bhægunåtha, tau asa ko jaga subha¢u jehi bhaya basa nåvahiÚ måtha.283. ìHear the truth, O lord of the Bhægus; if, as you say, I treat you with disrespect
- 290. 290 * ›R∫RÅMACARITAMÅNASA * because you are a Bråhmaƒa, who is that gallant warrior in this world to whom I would bow my head out of fear?î (283) øı0óŒfl ŒŸÈ¡ ÷ͬÁà ÷≈U ŸÊŸÊ– ‚◊’‹ •Áœ∑§ „UÙ©U ’‹flÊŸÊH ¡ı¥ ⁄UŸ „U◊Á„U ¬øÊ⁄Ò ∑§Ù™§– ‹⁄U®„U ‚ÈπŸ ∑§Ê‹È Á∑§Ÿ „UÙ™§H 1H ¿UÁòÊÿ ÃŸÈ œÁ⁄U ‚◊⁄U ‚∑§ÊŸÊ– ∑ȧ‹ ∑§‹¢∑ȧ ÃÁ„U ¬Êfl°⁄U •ÊŸÊH ∑§„U©° U ‚È÷Ê©U Ÿ ∑ȧ‹Á„U ¬˝‚¢‚Ë– ∑§Ê‹„ÈU «U⁄U®„U Ÿ ⁄UŸ ⁄UÉÊÈ’¢‚ËH 2H Á’¬˝’¢‚ ∑Ò§ •Á‚ ¬˝÷ÈÃÊ߸– •÷ÿ „UÙß ¡Ù ÃÈê„UÁ„U «U⁄UÊ߸H ‚ÈÁŸ ◊ÎŒÈ ªÍ…∏U ’øŸ ⁄UÉÊȬÁà ∑§– ©UÉÊ⁄U ¬≈U‹ ¬⁄U‚Èœ⁄U ◊Áà ∑§H 3H ⁄UÊ◊ ⁄U◊ʬÁà ∑§⁄U œŸÈ ‹„ÍU– πÒ¥ø„ÈU Á◊≈ÒU ◊Ù⁄U ‚¢Œ„ÍUH ŒÃ øÊ¬È •Ê¬È®„U øÁ‹ ªÿ™§– ¬⁄U‚È⁄UÊ◊ ◊Ÿ Á’‚◊ÿ ÷ÿ™§H 4H Cau.: deva danuja bhµupati bha¢a nånå, samabala adhika hou balavånå. jau° rana hamahi pacårai koµu, larahiÚ sukhena kålu kina hoµu.1. chatriya tanu dhari samara sakånå, kula kala≈ku tehi påva°ra ånå. kahau° subhåu na kulahi prasa≈s∂, kålahu ŒarahiÚ na rana raghuba≈s∂.2. bipraba≈sa kai asi prabhutå∂, abhaya hoi jo tumhahi Œerå∂. suni mædu gµuRha bacana raghupati ke, ughare pa¢ala parasudhara mati ke.3. råma ramåpati kara dhanu lehµu, khaiÚcahu mi¢ai mora sa≈dehµu. deta cåpu åpuhiÚ cali gayaµu, parasuråma mana bisamaya bhayaµu.4. ìA god, a demon, a king or a body of warriors, whether My equal in strength or more powerful than myselfóshould any of these challenge me to combat, I would gladly fight with him, no matter if it is Death himself. For he who is born as a K¶atriya, and is yet afraid of fighting, is a veritable wretch and has brought a slur on his lineage. I tell you in my natural way and not by way of a tribute to my race: Raghuís descendants are not afraid of even death in battle. Such is the glory of the Bråhmaƒa race that he who is afraid of you (Bråhmaƒas) is rid of all fear.î When he heard these soft yet profound words of ›r∂ Råma, Para‹uråmaís mind was disillusioned. ìO Råma, take this bow of Ramåís lord and draw it, so that my doubts may be cleared.î* As Para‹uråma offered his bow it passed into Råmaís hands of its own accord, and Para‹uråma felt amazed at this. (1ó4) ŒÙ0ó¡ÊŸÊ ⁄UÊ◊ ¬˝÷Ê©U Ã’ ¬È‹∑§ ¬˝»È§ÁÑà ªÊÖ ¡ÙÁ⁄U ¬ÊÁŸ ’Ù‹ ’øŸ NUŒÿ° Ÿ ¬˝◊È •◊ÊÃH 284H Do.: jånå råma prabhåu taba pulaka praphullita gåta, jori påni bole bacana hædaya° na premu amåta.284. He then recognized ›r∂ Råmaís might and his whole frame was thrilled with joy and his hair stood on end. Joining his palms together he addressed the following words to ›r∂ Råma, his heart bursting with emotion:ó (284) øı0ó¡ÿ ⁄UÉÊÈ’¢‚ ’Ÿ¡ ’Ÿ ÷ÊŸÍ– ª„UŸ ŒŸÈ¡ ∑ȧ‹ Œ„UŸ ∑Χ‚ÊŸÍH ¡ÿ ‚È⁄U Á’¬˝ œŸÈ Á„UÃ∑§Ê⁄UË– ¡ÿ ◊Œ ◊Ù„U ∑§Ù„U ÷˝◊ „UÊ⁄UËH 1H * Para‹uråma had got this bow from God Vi¶ƒu Himself, who had told that when the Lord descended on the earth in the form of ›r∂ Råma, his own lifeís work would have ended and the bow would pass into the hands of ›r∂ Råma.
- 291. * BÅLA-KÅ°NœA *291 Á’Ÿÿ ‚Ë‹ ∑§L§ŸÊ ªÈŸ ‚ʪ⁄U– ¡ÿÁà ’øŸ ⁄UøŸÊ •Áà ŸÊª⁄UH ‚fl∑§ ‚ÈπŒ ‚È÷ª ‚’ •¢ªÊ– ¡ÿ ‚⁄UË⁄U ¿UÁ’ ∑§ÙÁ≈U •Ÿ¢ªÊH 2H ∑§⁄Uı¥ ∑§Ê„U ◊Èπ ∞∑§ ¬˝‚¢‚Ê– ¡ÿ ◊„U‚ ◊Ÿ ◊ÊŸ‚ „¢U‚ÊH •ŸÈÁøà ’„ÈUà ∑§„U©°U •ÇÿÊÃÊ– ¿U◊„ÈU ¿U◊Ê◊¢ÁŒ⁄U ŒÙ©U ÷˝ÊÃÊH 3H ∑§Á„U ¡ÿ ¡ÿ ¡ÿ ⁄UÉÊÈ∑ȧ‹∑§ÃÍ– ÷ΪȬÁà ª∞ ’ŸÁ„U ì „UÃÍH •¬÷ÿ° ∑ȧÁ≈U‹ ◊„Uˬ «U⁄UÊŸ– ¡„°U Ä°U ∑§Êÿ⁄U ªfl°®„U ¬⁄UÊŸH 4H Cau.: jaya raghuba≈sa banaja bana bhånµu, gahana danuja kula dahana kæsånµu. jaya sura bipra dhenu hitakår∂, jaya mada moha koha bhrama hår∂.1. binaya s∂la karunå guna sågara, jayati bacana racanå ati någara. sevaka sukhada subhaga saba a≈gå, jaya sar∂ra chabi ko¢i ana≈gå.2. karau° kåha mukha eka prasa≈så, jaya mahesa mana månasa ha≈så. anucita bahuta kaheu° agyåtå, chamahu chamåma≈dira dou bhråtå.3. kahi jaya jaya jaya raghukulaketµu, bhægupati gae banahi tapa hetµu. apabhaya° ku¢ila mah∂pa Œeråne, jaha° taha° kåyara gava°hiÚ paråne.4. ìGlory to ›r∂ Råma, who delights Raghuís line even as the sun delights a cluster of lotuses ! Glory to the Fire that consumes the forest of the demon race ! Glory to the Benefactor of gods, Bråhmaƒas and cows ! Glory to Him who takes away pride, ignorance, passion and delusion ! Glory to Him who is an ocean of humility, amiability, compassion and goodness and a pastmaster in the art of speech. Glory to the Delighter of His servants and to Him who is graceful of every limb and whose form possesses the beauty of millions of Cupids ! How can I with one tongue utter Your praises? Glory to Him who sports in the mind of the great Lord ›iva as a swan in the Månasarovara lake ! In my ignorance I have said much that was unseemly; therefore pardon me, both brothers, abodes of forgiveness that You are. Glory, glory, all glory to the Chief of Raghuís race !î So saying, the lord of Bhægus withdrew to the forest to practise penance. The wicked kings were all seized with imaginary fears and the cowards quietly fled in all directions. (1ó4) ŒÙ0óŒflã„U ŒËã„UË¥ ŒÈ¢ŒÈ÷Ë¥ ¬˝÷È ¬⁄U ’⁄U·®„U »Í§‹– „U⁄U· ¬È⁄U Ÿ⁄U ŸÊÁ⁄U ‚’ Á◊≈UË ◊Ù„U◊ÿ ‚Í‹H 285H Do.: devanha d∂nh∂° du≈dubh∂° prabhu para bara¶ahiÚ phµula, hara¶e pura nara nåri saba mi¢∂ mohamaya sµula.285. The gods sounded their kettledrums and rained down flowers on the Lord. All the people of the city rejoiced and their heartís agony, born of ignorance, disappeared. (285) øı0ó•Áà ª„Uª„U ’Ê¡Ÿ ’Ê¡– ‚’®„U ◊ŸÙ„U⁄U ◊¢ª‹ ‚Ê¡H ¡ÍÕ ¡ÍÕ Á◊Á‹ ‚È◊ÈÁπ ‚ÈŸÿŸË¥– ∑§⁄U®„U ªÊŸ ∑§‹ ∑§ÙÁ∑§‹’ÿŸË¥H 1H ‚ÈπÈ Á’Œ„U ∑§⁄U ’⁄UÁŸ Ÿ ¡Ê߸– ¡ã◊ŒÁ⁄Uº˝ ◊Ÿ„È°U ÁŸÁœ ¬Ê߸H Á’ªÃ òÊÊ‚ ÷ß ‚Ëÿ ‚ÈπÊ⁄UË– ¡ŸÈ Á’œÈ ©UŒÿ° ø∑§Ù⁄U∑ȧ◊Ê⁄UËH 2H
- 292. 292 * ›R∫RÅMACARITAMÅNASA * ¡Ÿ∑§ ∑§Ëã„U ∑§ıÁ‚∑§Á„U ¬˝ŸÊ◊Ê– ¬˝÷È ¬˝‚ÊŒ œŸÈ ÷¢¡©U ⁄UÊ◊ÊH ◊ÙÁ„U ∑ΧÃ∑Χàÿ ∑§Ëã„U ŒÈ„È°U ÷ÊßZ– •’ ¡Ù ©UÁøà ‚Ù ∑§Á„U• ªÙ‚ÊßZH 3H ∑§„U ◊ÈÁŸ ‚ÈŸÈ Ÿ⁄UŸÊÕ ¬˝’ËŸÊ– ⁄U„UÊ Á’’Ê„ÈU øʬ •ÊœËŸÊH ≈ÍU≈UÄUË¥ œŸÈ ÷ÿ©U Á’’Ê„Í– ‚È⁄U Ÿ⁄U ŸÊª Á’ÁŒÃ ‚’ ∑§Ê„ÍUH 4H Cau.: ati gahagahe båjane båje, sabahiÚ manohara ma≈gala såje. jµutha jµutha mili sumukhi sunayan∂°, karahiÚ gåna kala kokilabayan∂°.1. sukhu bideha kara barani na jå∂, janmadaridra manahu° nidhi på∂. bigata tråsa bhai s∂ya sukhår∂, janu bidhu udaya° cakorakumår∂.2. janaka k∂nha kausikahi pranåmå, prabhu prasåda dhanu bha≈jeu råmå. mohi kætakætya k∂nha duhu° bhå∂°, aba jo ucita so kahia goså∂°.3. kaha muni sunu naranåtha prab∂nå, rahå bibåhu cåpa ådh∂nå. ¢µu¢atah∂° dhanu bhayau bibåhµu, sura nara någa bidita saba kåhµu.4. There was a tumultuous clash of musical instruments and everyone displayed charming and auspicious objects. Troops of fair-faced, bright-eyed damsels sang melodious songs in chorus, their voice resembling the notes of the cuckoo. Janakaís joy was beyond description, as that of a born beggar who has found a treasure. S∂tå was rid of Her fears and was as glad as a young of a Cakora bird at the rising of the moon. Janaka made obeisance before Kau‹ika and said, ëëIt is due to your grace, my lord, that ›r∂ Råma has been able to break the bow. I am blessed by the pair of brothers; pray tell me now, reverend sir, what it behoves me to do.î Said the sage, ëëListen, wise king: the marriage depended on the bow, and took place directly the bow broke, as is well-known to all, including gods, human beings and Någas.î (1ó4) ŒÙ0óÃŒÁ¬ ¡Êß ÃÈê„U ∑§⁄U„ÈU •’ ¡ÕÊ ’¢‚ éÿfl„UÊL§– ’ÍÁ¤Ê Á’¬˝ ∑ȧ‹’Îh ªÈ⁄U ’Œ Á’ÁŒÃ •ÊøÊL§H 286H Do.: tadapi jåi tumha karahu aba jathå ba≈sa byavahåru, bµujhi bipra kulabæddha gura beda bidita åcåru.286. ìNevertheless you now go and perform according to the family usage whatever practices are prescribed in the Veda, after consulting the Bråhmaƒas, the elders of your family, and your own preceptor (›atånanda).î (286) øı0óŒÍà •flœ¬È⁄U ¬∆Ufl„ÈU ¡Ê߸– •ÊŸ®„U ŸÎ¬ Œ‚⁄UÕÁ„U ’Ù‹Ê߸H ◊ÈÁŒÃ ⁄UÊ©U ∑§Á„ U÷‹®„U ∑Χ¬Ê‹Ê– ¬∆U∞ ŒÍà ’ÙÁ‹ ÃÁ„U ∑§Ê‹ÊH 1H ’„ÈUÁ⁄U ◊„UÊ¡Ÿ ‚∑§‹ ’Ù‹Ê∞– •Êß ‚’Áã„U ‚ÊŒ⁄U Á‚⁄U ŸÊ∞H „UÊ≈U ’Ê≈U ◊¢ÁŒ⁄U ‚È⁄U’Ê‚Ê– ŸªL§ ‚°flÊ⁄U„ÈU øÊÁ⁄U„È°U ¬Ê‚ÊH 2H „U⁄UÁ· ø‹ ÁŸ¡ ÁŸ¡ ªÎ„U •Ê∞– ¬ÈÁŸ ¬Á⁄UøÊ⁄U∑§ ’ÙÁ‹ ¬∆UÊ∞H ⁄Uø„ÈU Á’ÁøòÊ Á’ÃÊŸ ’ŸÊ߸– Á‚⁄U œÁ⁄U ’øŸ ø‹ ‚øÈ ¬Ê߸H 3H ¬∆U∞ ’ÙÁ‹ ªÈŸË ÁÃã„U ŸÊŸÊ– ¡ Á’ÃÊŸ Á’Áœ ∑ȧ‚‹ ‚È¡ÊŸÊH Á’ÁœÁ„U ’¢ÁŒ ÁÃã„U ∑§Ëã„U •⁄¢U÷Ê– Á’⁄Uø ∑§Ÿ∑§ ∑§ŒÁ‹ ∑§ π¢÷ÊH 4H Cau.: dµuta avadhapura pa¢havahu jå∂, ånahiÚ næpa dasarathahi bolå∂. mudita råu kahi bhalehiÚ kæpålå, pa¢hae dµuta boli tehi kålå.1.
- 293. * BÅLA-KÅ°NœA *293 bahuri mahåjana sakala bolåe, åi sabanhi sådara sira nåe. hå¢a bå¢a ma≈dira surabåså, nagaru sa°vårahu cårihu° påså.2. hara¶i cale nija nija gæha åe, puni paricåraka boli pa¢håe. racahu bicitra bitåna banå∂, sira dhari bacana cale sacu på∂.3. pa¢hae boli gun∂ tinha nånå, je bitåna bidhi kusala sujånå. bidhihi ba≈di tinha k∂nha ara≈bhå, birace kanaka kadali ke kha≈bhå.4. ìGo and despatch to the city of Ayodhyå messengers who may invite King Da‹aratha and bring him here.î Janaka gladly responded, ìVery well, gracious sir,î and summoning the messengers despatched them that very moment. He then summoned the leading citizens, and they all came and respectfully bowed their head.ëëDecorate the bazars, streets, houses, temples and the whole city on all its four sides,î was the royal command. They returned in joy, each to his own house. The king then sent for his own servants and instructed them: ìErect pavilions of all kinds with due care.î Bowing to the kingís orders they returned glad of heart, and sent for a number of clever artisans skilled in erecting pavilions. Invoking Brahmå they set to work and made pillars of gold in the shape of plantain treesó (1ó4) ŒÙ0ó„UÁ⁄Uà ◊ÁŸã„U ∑§ ¬òÊ »§‹ ¬ŒÈ◊⁄Uʪ ∑§ »Í§‹– ⁄UøŸÊ ŒÁπ Á’ÁøòÊ •Áà ◊ŸÈ Á’⁄¢UÁø ∑§⁄U ÷Í‹H 287H Do.: harita maninha ke patra phala padumaråga ke phµula, racanå dekhi bicitra ati manu bira≈ci kara bhµula.287. óWith leaves and fruits of emeralds and blossoms of rubies; seeing this most marvellous specimen of art the Creator himself was lost in bewilderment. (287) øı0ó’ŸÈ „UÁ⁄Uà ◊ÁŸ◊ÿ ‚’ ∑§Ëã„– ‚⁄U‹ ‚¬⁄U’ ¬⁄U®„U Ÿ®„U øËã„UH ∑§Ÿ∑§ ∑§Á‹Ã •Á„U’Á‹ ’ŸÊ߸– ‹Áπ Ÿ®„U ¬⁄Uß ‚¬⁄UŸ ‚È„UÊ߸H 1H ÃÁ„U ∑§ ⁄UÁø ¬Áø ’¢œ ’ŸÊ∞– Á’ø Á’ø ◊È∑ȧÃÊ ŒÊ◊ ‚È„UÊ∞H ◊ÊÁŸ∑§ ◊⁄U∑§Ã ∑ȧÁ‹‚ Á¬⁄UÙ¡Ê– øËÁ⁄U ∑§ÙÁ⁄U ¬Áø ⁄Uø ‚⁄UÙ¡ÊH 2H Á∑§∞ ÷΢ª ’„ÈU⁄¢Uª Á’„¢UªÊ– ªÈ¢¡®„U ∑ͧ¡®„U ¬flŸ ¬˝‚¢ªÊH ‚È⁄U ¬˝ÁÃ◊Ê π¢÷Ÿ ªÁ…∏U ∑§Ê…∏UË¥– ◊¢ª‹ º˝éÿ Á‹∞° ‚’ ∆UÊ…∏UË¥H 3H øı∑¥§ ÷Ê°Áà •Ÿ∑§ ¬È⁄UÊßZ– ®‚œÈ⁄U ◊ÁŸ◊ÿ ‚„U¡ ‚È„UÊßZH 4H Cau.: benu harita manimaya saba k∂nhe, sarala saparaba parahiÚ nahiÚ c∂nhe. kanaka kalita ahibeli banå∂, lakhi nahiÚ parai saparana suhå∂.1. tehi ke raci paci ba≈dha banåe, bica bica mukutå dåma suhåe. månika marakata kulisa pirojå, c∂ri kori paci race sarojå.2. kie bhæ≈ga bahura≈ga biha≈gå, gu≈jahiÚ kµujahiÚ pavana prasa≈gå. sura pratimå kha≈bhana gaRhi kåRh∂°, ma≈gala drabya lie° saba ¢håRh∂°.3. cauke° bhå° ti aneka purå∂°, si≈dhura manimaya sahaja suhå∂°.4. The bamboo sticks were made of emeralds; they were so straight and knotted that they could not be distinguished from real ones. Creepers known by the name of Piper-betle (the leaves of which are chewed in India with areca-nut parings) were artistically fashioned in gold and looked so charming with their leaves that they could
- 294. 294 * ›R∫RÅMACARITAMÅNASA * not be marked as artificial. These creepers were intertwined into so many cords (for holding the bamboos together) with beautiful strings of pearls inserted here and there. After much cutting, carving and inlaying they made lotuses of rubies, emeralds, diamonds and turquoises. They also fashioned bees and birds of varied plumage, which buzzed and whistled in the restling breeze. On the pillars they sculptured images of gods, all standing with articles of good omen in their hands. Squares were drawn on the floor in various naturally charming devices and filled in with elephant pearls. (1ó4) ŒÙ0ó‚ı⁄U÷ ¬Ñfl ‚È÷ª ‚ÈÁ∆U Á∑§∞ ŸË‹◊ÁŸ ∑§ÙÁ⁄U– „U◊ ’ı⁄U ◊⁄U∑§Ã ÉÊflÁ⁄U ‹‚à ¬Ê≈U◊ÿ «UÙÁ⁄UH 288H Do.: saurabha pallava subhaga su¢hi kie n∂lamani kori, hema baura marakata ghavari lasata på¢amaya Œori.288. They made most lovely mango-leaves of graven sapphires with blossoms of gold and bunches of emerald fruits glistening on silken cords. (288) øı0ó⁄Uø L§Áø⁄U ’⁄U ’¢ŒÁŸflÊ⁄U– ◊Ÿ„È°U ◊ŸÙ÷fl° »¢§Œ ‚°flÊ⁄UH ◊¢ª‹ ∑§‹‚ •Ÿ∑§ ’ŸÊ∞– äfl¡ ¬ÃÊ∑§ ¬≈U ø◊⁄U ‚È„UÊ∞H 1H ŒË¬ ◊ŸÙ„U⁄U ◊ÁŸ◊ÿ ŸÊŸÊ– ¡Êß Ÿ ’⁄UÁŸ Á’ÁøòÊ Á’ÃÊŸÊH ¡®„U ◊¢«U¬ ŒÈ‹Á„UÁŸ ’ÒŒ„UË– ‚Ù ’⁄UŸÒ •Á‚ ◊Áà ∑§Á’ ∑§„UËH 2H ŒÍ‹„ÈU ⁄UÊ◊È M§¬ ªÈŸ ‚ʪ⁄U– ‚Ù Á’ÃÊŸÈ ÁÄȰU ‹Ù∑§ ©U¡Êª⁄UH ¡Ÿ∑§ ÷flŸ ∑Ò§ ‚Ù÷Ê ¡Ò‚Ë– ªÎ„U ªÎ„U ¬˝Áà ¬È⁄U ŒÁπ• ÃÒ‚ËH 3H ¡®„U Ã⁄U„ÈUÁà ÃÁ„U ‚◊ÿ ÁŸ„UÊ⁄UË– ÃÁ„U ‹ÉÊÈ ‹ª®„U ÷ÈflŸ Œ‚ øÊ⁄UËH ¡Ù ‚¢¬ŒÊ ŸËø ªÎ„U ‚Ù„UÊ– ‚Ù Á’‹ÙÁ∑§ ‚È⁄UŸÊÿ∑§ ◊Ù„UÊH 4H Cau.: race rucira bara ba≈danivåre, manahu° manobhava° pha≈da sa°våre. ma≈gala kalasa aneka banåe, dhvaja patåka pa¢a camara suhåe.1. d∂pa manohara manimaya nånå, jåi na barani bicitra bitånå. jehiÚ ma≈Œapa dulahini baideh∂, so baranai asi mati kabi keh∂.2. dµulahu råmu rµupa guna sågara, so bitånu tihu° loka ujågara. janaka bhavana kai sobhå jais∂, gæha gæha prati pura dekhia tais∂.3. jehiÚ terahuti tehi samaya nihår∂, tehi laghu lagahiÚ bhuvana dasa cår∂. jo sa≈padå n∂ca gæha sohå, so biloki suranåyaka mohå.4. They further made charming and excellent festoons, which looked like so many nooses prepared as it were by Cupid. They also put up many auspicious vases as well as beautiful flags and banners, curtains and chowries. The marvellous pavilion with a number of beautiful lamps consisting of brilliant gems was beyond description. What poet has the wit wherewith to describe the pavilion which is going to shelter Videhaís Daughter as the bride? The canopy which is going to hold ›r∂ Råma, the ocean of beauty and perfection, as the bridegroom, must be the glory of all the three worlds. The splendour that belonged to King Janakaís palace was to be seen in every house of that city; to him who beheld Tirahuta (Janakaís capital) during that time, all the fourteen
- 295. * BÅLA-KÅ°NœA *295 spheres* appeared of small account. The prosperity that reigned in the house of the humblest citizen was enough to fascinate even the lord of celestials. (1ó4) ŒÙ0ó’‚ß Ÿª⁄U ¡®„U ‹Áë¿U ∑§Á⁄U ∑§¬≈U ŸÊÁ⁄U ’⁄U ’·È– ÃÁ„U ¬È⁄U ∑Ò§ ‚Ù÷Ê ∑§„Uà ‚∑ȧø®„U ‚Ê⁄UŒ ‚·ÈH 289H Do.: basai nagara jehiÚ lacchi kari kapa¢a nåri bara be¶u, tehi pura kai sobhå kahata sakucahiÚ sårada se¶u.289. The magnificence of the city wherein dwelt Goddess Lak¶m∂ in the charming disguise of a mortal woman made even ›åradå (the goddess of eloquence) and (the thousand-tongued) ›e¶a falter in describing it. (289) øı0ó¬„È°Uø ŒÍà ⁄UÊ◊ ¬È⁄U ¬ÊflŸ– „U⁄U· Ÿª⁄U Á’‹ÙÁ∑§ ‚È„UÊflŸH ÷ͬ mÊ⁄U ÁÃã„U π’Á⁄U ¡ŸÊ߸– Œ‚⁄UÕ ŸÎ¬ ‚ÈÁŸ Á‹∞ ’Ù‹Ê߸H 1H ∑§Á⁄U ¬˝ŸÊ◊È ÁÃã„ U ¬ÊÃË ŒËã„UË– ◊ÈÁŒÃ ◊„Uˬ •Ê¬È ©UÁ∆U ‹Ëã„UËH ’ÊÁ⁄U Á’‹ÙøŸ ’Ê°øà ¬ÊÃË– ¬È‹∑§ ªÊà •Ê߸ ÷Á⁄U ¿UÊÃËH 2H ⁄UÊ◊È ‹πŸÈ ©U⁄U ∑§⁄U ’⁄U øË∆UË– ⁄UÁ„U ª∞ ∑§„Uà Ÿ πÊ≈UË ◊Ë∆UËH ¬ÈÁŸ œÁ⁄U œË⁄U ¬ÁòÊ∑§Ê ’Ê°øË– „U⁄U·Ë ‚÷Ê ’Êà ‚ÈÁŸ ‚Ê°øËH 3H π‹Ã ⁄U„U ÄUÊ° ‚ÈÁœ ¬Ê߸– •Ê∞ ÷⁄UÃÈ ‚Á„Uà Á„Uà ÷Ê߸H ¬Í¿Uà •Áà ‚Ÿ„°U ‚∑ȧøÊ߸– ÃÊà ∑§„UÊ° Ã¥ ¬ÊÃË •Ê߸H 4H Cau.: pahu° ce dµuta råma pura påvana, hara¶e nagara biloki suhåvana. bhµupa dvåra tinha khabari janå∂, dasaratha næpa suni lie bolå∂.1. kari pranåmu tinha påt∂ d∂nh∂, mudita mah∂pa åpu u¢hi l∂nh∂. båri bilocana bå°cata påt∂, pulaka gåta å∂ bhari chåt∂.2. råmu lakhanu ura kara bara c∂¢h∂, rahi gae kahata na khå¢∂ m∂¢h∂. puni dhari dh∂ra patrikå bå°c∂, hara¶∂ sabhå båta suni så°c∂.3. khelata rahe tahå° sudhi på∂, åe bharatu sahita hita bhå∂. pµuchata ati saneha° sakucå∂, tåta kahå° te° påt∂ å∂.4. Janakaís messengers arrived at ›r∂ Råmaís sacred birth-place and rejoiced to behold the charming city. They sent in word at the entrance of the royal palace; hearing of their arrival King Da‹aratha summoned them to his presence. With due reverence they delivered the letter; and the king in his joy rose to receive it in person. As he read the letter, tears rushed to his eyes; the hair on his body stood erect and his heart was full. With Råma and Lak¶maƒa in his heart and the valuable letter in his hand, he remained mute and could not utter a word, either good or bad. Then recovering himself, he read out the letter, and the court rejoiced to hear the authentic news. Obtaining the news at the very spot where he had been playing about, Bharata came with his playmates and brother (›atrughna), and with the utmost modesty and affection asked,ìFather,where has the letter come from?î (1ó4) * According to Hindu scriptures the universe is divided into fourteen spheres, seven higher and seven lower. In their ascending order the seven higher spheres are named as Bhµu¨, Bhuva¨, Sva¨, Maha¨, Jana¨, Tapa¨ and Satyam; while the lower seven are in their descending order named as Atala, Vitala, Sutala, Talåtala, Mahåtala, Rasåtala and Påtåla.
- 296. 296 * ›R∫RÅMACARITAMÅNASA * ŒÙ0ó∑ȧ‚‹ ¬˝ÊŸÁ¬˝ÿ ’¢œÈ ŒÙ©U •„U®„U ∑§„U„ÈU ∑§®„U Œ‚– ‚ÈÁŸ ‚Ÿ„U ‚ÊŸ ’øŸ ’ÊøË ’„ÈUÁ⁄U Ÿ⁄U‚H 290H Do.: kusala prånapriya ba≈dhu dou ahahiÚ kahahu kehiÚ desa, suni saneha såne bacana båc∂ bahuri naresa.290. ìAre my two beloved brothers doing well and in what land do they happen to be ?î On hearing these words steeped in love the king read the letter over again. (290) øı0ó‚ÈÁŸ ¬ÊÃË ¬È‹∑§ ŒÙ©U ÷˝ÊÃÊ– •Áœ∑§ ‚Ÿ„ÈU ‚◊Êà Ÿ ªÊÃÊH ¬˝ËÁà ¬ÈŸËà ÷⁄Uà ∑Ò§ ŒπË– ‚∑§‹ ‚÷Ê° ‚ÈπÈ ‹„U©U Á’‚·ËH 1H Ã’ ŸÎ¬ ŒÍà ÁŸ∑§≈ U ’Ò∆UÊ⁄U– ◊œÈ⁄U ◊ŸÙ„U⁄U ’øŸ ©UøÊ⁄UH ÷ÒÿÊ ∑§„U„ÈU ∑ȧ‚‹ ŒÙ©U ’Ê⁄U– ÃÈê„U ŸË∑¥§ ÁŸ¡ ŸÿŸ ÁŸ„UÊ⁄UH 2H SÿÊ◊‹ ªı⁄U œ⁄¥U œŸÈ ÷ÊÕÊ– ’ÿ Á∑§‚Ù⁄U ∑§ıÁ‚∑§ ◊ÈÁŸ ‚ÊÕÊH ¬Á„UøÊŸ„ÈU ÃÈê„U ∑§„U„ÈU ‚È÷Ê™§– ¬˝◊ Á’’‚ ¬ÈÁŸ ¬ÈÁŸ ∑§„U ⁄UÊ™§H 3H ¡Ê ÁŒŸ Ã¥ ◊ÈÁŸ ª∞ ‹flÊ߸– Ã’ Ã¥ •Ê¡È ‚Ê°Áø ‚ÈÁœ ¬Ê߸H ∑§„U„ÈU Á’Œ„U ∑§flŸ Á’Áœ ¡ÊŸ– ‚ÈÁŸ Á¬˝ÿ ’øŸ ŒÍà ◊È‚È∑§ÊŸH 4H Cau.: suni påt∂ pulake dou bhråtå, adhika sanehu samåta na gåtå. pr∂ti pun∂ta bharata kai dekh∂, sakala sabhå° sukhu laheu bise¶∂.1. taba næpa dµuta nika¢a bai¢håre, madhura manohara bacana ucåre. bhaiyå kahahu kusala dou båre, tumha n∂ke° nija nayana nihåre.2. syåmala gaura dhare° dhanu bhåthå, baya kisora kausika muni såthå. pahicånahu tumha kahahu subhåµu, prema bibasa puni puni kaha råµu.3. jå dina te° muni gae lavå∂, taba te° åju så°ci sudhi på∂. kahahu bideha kavana bidhi jåne, suni priya bacana dµuta musukåne.4. On hearing the letter the two brothers experienced a thrill of joy; their whole frame was bursting with an excess of emotion. The whole court was particularly delighted to see Bharataís unalloyed love. The king then seated the messengers close by him and spoke to them in sweet and winning tones: ìTell me, friends, are the two boys well? Have you seen them well with your own eyes? The one dark and the other fair of hue, they are equipped with bow and quiver and are of tender age and accompanied by the sage Kau‹ika. Do you recognize them? If so, tell me something about their temperament.î Overwhelmed with love the king asked thus again and again. ìFrom the day the sage took them away it is only today that I have obtained authentic news about them. Tell me how King Videha was able to know them.î At these fond words the messengers smiled. (1ó4) ŒÙ0ó‚ÈŸ„ÈU ◊„UˬÁà ◊È∑ȧ≈U ◊ÁŸ ÃÈê„U ‚◊ œãÿ Ÿ ∑§Ù©U– ⁄UÊ◊È ‹πŸÈ Á¡ã„U ∑§ ßÿ Á’Sfl Á’÷Í·Ÿ ŒÙ©UH 291H Do.: sunahu mah∂pati muku¢a mani tumha sama dhanya na kou, ramu lakhanu jinha ke tanaya bisva bibhµu¶ana dou.291. ìListen, O crest-jewel of kings: there is no one so blessed as you, who have for your sons Råma and Lak¶maƒa, the two ornaments of the universe.î (291)
- 297. * BÅLA-KÅ°NœA *297 øı0ó¬Í¿UŸ ¡ÙªÈ Ÿ ßÿ ÃÈê„UÊ⁄U– ¬ÈL§·®‚ÉÊ ÁÄÈU ¬È⁄U ©UÁ¡•Ê⁄UH Á¡ã„U ∑§ ¡‚ ¬˝Ãʬ ∑¥§ •Êª– ‚Á‚ ◊‹ËŸ ⁄UÁ’ ‚ËË ‹ÊªH 1H ÁÃã„U ∑§„°U ∑§Á„U• ŸÊÕ Á∑§Á◊ øËã„– ŒÁπ• ⁄UÁ’ Á∑§ ŒË¬ ∑§⁄U ‹Ëã„UH ‚Ëÿ Sflÿ¢’⁄U ÷ͬ •Ÿ∑§Ê– ‚Á◊≈U ‚È÷≈U ∞∑§ Ã¥ ∞∑§ÊH 2H ‚¢÷È ‚⁄UÊ‚ŸÈ ∑§Ê„È°U Ÿ ≈UÊ⁄UÊ– „UÊ⁄U ‚∑§‹ ’Ë⁄U ’Á⁄U•Ê⁄UÊH ÃËÁŸ ‹Ù∑§ ◊„°U ¡ ÷≈U◊ÊŸË– ‚÷ ∑Ò§ ‚∑§Áà ‚¢÷È œŸÈ ÷ÊŸËH 3H ‚∑§ß ©U∆UÊß ‚⁄UÊ‚È⁄U ◊M§– ‚Ù©U Á„Uÿ° „UÊÁ⁄U ªÿ©U ∑§Á⁄U »§M§H ¡®„U ∑§ıÃÈ∑§ Á‚fl‚Ò‹È ©U∆UÊflÊ– ‚Ù©U ÃÁ„U ‚÷Ê° ¬⁄UÊ÷©U ¬ÊflÊH 4H Cau.: pµuchana jogu na tanaya tumhåre, puru¶asi≈gha tihu pura ujiåre. jinha ke jasa pratåpa ke° åge, sasi mal∂na rabi s∂tala låge.1. tinha kaha° kahia nåtha kimi c∂nhe, dekhia rabi ki d∂pa kara l∂nhe. s∂ya svaya≈bara bhµupa anekå, sami¢e subha¢a eka te° ekå.2. sa≈bhu saråsanu kåhu° na ¢årå, håre sakala b∂ra bariårå. t∂ni loka maha° je bha¢amån∂, sabha kai sakati sa≈bhu dhanu bhån∂.3. sakai u¢håi saråsura merµu, sou hiya° håri gayau kari pherµu. jehiÚ kautuka sivasailu u¢håvå, sou tehi sabhå° paråbhau påvå.4. ìNo enquiry is needed in respect of your sons, who are lions among men and the light of the universe, and before whose renown and glory the moon looks dim and the sun appears cool. About them, my lord, you ask how they came to be recognized ! Does one take a lamp in oneís hand to see the sun ? On the occasion of S∂tåís self-election of her husband had assembled numerous princes, each one of whom was a greater champion than the rest; but not one of them could stir ›ambhuís bow and all the mighty heroes failed. The might of all those who were proud of their valour in the three worlds was crushed by it. Even the demon Båƒa, who could lift Mount Meru, lost heart and retired after pacing round the bow; and even he (Råvaƒa) who had lifted up Mount Kailåsa (the abode of ›iva) in mere sport was worsted in that assembly.î (1ó4) ŒÙ0óÄUÊ° ⁄UÊ◊ ⁄UÉÊÈ’¢‚ ◊ÁŸ ‚ÈÁŸ• ◊„UÊ ◊Á„U¬Ê‹– ÷¢¡©U øʬ ¬˝ÿÊ‚ Á’ŸÈ Á¡Á◊ ª¡ ¬¢∑§¡ ŸÊ‹H 292H Do. : tahå° råma raghuba≈sa mani sunia mahå mahipåla, bha≈jeu cåpa prayåsa binu jimi gaja pa≈kaja nåla.292. ìOn that occasion, we submit, O great king, ›r∂ Råmaí the jewel of Raghuís race, snapped the bow without the least exertion even as an elephant would break the stalk of a lotus.î (292) øı¯ó ‚ÈÁŸ ‚⁄UÙ· ÷ΪȟÊÿ∑ȧ •Ê∞– ’„ÈUà ÷Ê°Áà ÁÃã„U •Ê°Áπ ŒπÊ∞H ŒÁπ ⁄UÊ◊ ’‹È ÁŸ¡ œŸÈ ŒËã„UÊ– ∑§Á⁄U ’„ÈU Á’Ÿÿ ªflŸÈ ’Ÿ ∑§Ëã„UÊH 1H ⁄UÊ¡Ÿ ⁄UÊ◊È •ÃÈ‹’‹ ¡Ò‚¥– á ÁŸœÊŸ ‹πŸÈ ¬ÈÁŸ ÃÒ‚¥H ∑¢§¬®„U ÷ͬ Á’‹Ù∑§Ã ¡Ê∑¥§– Á¡Á◊ ª¡ „UÁ⁄U Á∑§‚Ù⁄U ∑§ ÃÊ∑¥§H 2H Œfl ŒÁπ Ãfl ’Ê‹∑§ ŒÙ™§– •’ Ÿ •Ê°Áπ Ã⁄U •Êflà ∑§Ù™§H ŒÍà ’øŸ ⁄UøŸÊ Á¬˝ÿ ‹ÊªË– ¬˝◊ ¬˝Ãʬ ’Ë⁄U ⁄U‚ ¬ÊªËH 3H
- 298. 298 * ›R∫RÅMACARITAMÅNASA * ‚÷Ê ‚◊à ⁄UÊ©U •ŸÈ⁄Uʪ– ŒÍÃã„U ŒŸ ÁŸ¿UÊflÁ⁄U ‹ÊªH ∑§Á„U •ŸËÁà à ◊ÍŒ®„U ∑§ÊŸÊ– œ⁄U◊È Á’øÊÁ⁄U ‚’®„U ‚ÈπÈ ◊ÊŸÊH 4H Cau.: suni saro¶a bhægunåyaku åe, bahuta bhå°ti tinha å°khi dekhåe. dekhi råma balu nija dhanu d∂nhå, kari bahu binaya gavanu bana k∂nhå.1. råjana råmu atulabala jaise°, teja nidhåna lakhanu puni taise°. ka≈pahiÚ bhµupa bilokata jåke°, jimi gaja hari kisora ke tåke°.2. deva dekhi tava bålaka doµu, aba na å°khi tara åvata koµu. dµuta bacana racanå priya låg∂, prema pratåpa b∂ra rasa påg∂.3. sabhå sameta råu anuråge, dµutanha dena nichåvari låge. kahi an∂ti te mµudahiÚ kånå, dharamu bicåri sabahiÚ sukhu månå.4. ìHearing the news the chief of Bhægus came in a fury and indulged in much brow- beating. But seeing ›r∂ Råmaís strength he handed his bow to the latter and after much supplication withdrew to the woods. Even as Råma, O king, is unequalled in strength, Lak¶maƒa too is a mine of glory, at whose very sight the kings trembled as elephants at the gaze of a young lion. Now that we have seen your two sons, my lord, no one catches our eye any longer.î The messengersí eloquent speech, which was full of love, glorifying and expressive of the heroic sentiment, attracted all. The king and his whole court were overwhelmed with emotion and began to offer lavish gifts to the messengers. They, however, closed their ears in protest crying, ìThis is ethical !î Everyone was delighted to note their sense of propriety.* (1ó4) ŒÙ0óÃ’ ©UÁ∆U ÷ͬ ’Á‚CÔU ∑§„È°U ŒËÁã„U ¬ÁòÊ∑§Ê ¡Êß– ∑§ÕÊ ‚ÈŸÊ߸ ªÈ⁄UÁ„U ‚’ ‚ÊŒ⁄U ŒÍà ’Ù‹ÊßH 293H Do.: taba u¢hi bhµupa basi¶¢a kahu° d∂nhi patrikå jåi, kathå sunå∂ gurahi saba sådara dµuta bolåi.293. The king then rose going up to Vasi¶¢ha, gave the letter to him, and sending for the messengers with due courtesy related the whole story to his preceptor. (293) øı¯ó ‚ÈÁŸ ’Ù‹ ªÈ⁄U •Áà ‚ÈπÈ ¬Ê߸– ¬Èãÿ ¬ÈL§· ∑§„È°U ◊Á„U ‚Èπ ¿UÊ߸H Á¡Á◊ ‚Á⁄UÃÊ ‚ʪ⁄U ◊„È°U ¡Ê„UË¥– ¡lÁ¬ ÃÊÁ„U ∑§Ê◊ŸÊ ŸÊ„UË¥H 1H ÁÃÁ◊ ‚Èπ ‚¢¬Áà Á’Ÿ®„ U ’Ù‹Ê∞°– œ⁄U◊‚Ë‹ ¬®„U ¡Ê®„U ‚È÷Ê∞°H ÃÈê„U ªÈ⁄U Á’¬˝ œŸÈ ‚È⁄U ‚’Ë– ÃÁ‚ ¬ÈŸËà ∑§ı‚ÀÿÊ Œ’ËH 2H ‚È∑ΧÃË ÃÈê„U ‚◊ÊŸ ¡ª ◊Ê„UË¥– ÷ÿ©U Ÿ „ÒU ∑§Ù©U „UÙŸ©U ŸÊ„UË¥H ÃÈê„U à •Áœ∑§ ¬Èãÿ ’«∏U ∑§Ê∑¥§– ⁄UÊ¡Ÿ ⁄UÊ◊ ‚Á⁄U‚ ‚Èà ¡Ê∑¥§H 3H ’Ë⁄U Á’ŸËà œ⁄U◊ ’˝Ã œÊ⁄UË– ªÈŸ ‚ʪ⁄U ’⁄U ’Ê‹∑§ øÊ⁄UËH ÃÈê„U ∑§„È°U ‚’¸ ∑§Ê‹ ∑§ÀÿÊŸÊ– ‚¡„ÈU ’⁄UÊà ’¡Êß ÁŸ‚ÊŸÊH 4H * In India not only the blood relations but even servants and co-villagers of a bride consider it sinful to accept even food or water, much less any gift or present, from the house of the bridegroom; for it is customary in this country to give the hand of a girl as a sacred gift and one is naturally reluctant to accept anything in return from him on whom a gift is made. This kind of sentiment prevails even in those cases where a marriage alliance has only been stipulated and not yet brought into actual effect. The messengers, in the above context, are actuated with a similar sentiment in refusing the gifts offered to them by King Da‹aratha, who happened to be the father of the champion who had won the hand of Princess Jånak∂, their masterís daughter.
- 299. * BÅLA-KÅ°NœA *299 Cau.: suni bole gura ati sukhu på∂, punya puru¶a kahu° mahi sukha chå∂. jimi saritå sågara mahu° jåh∂°, jadyapi tåhi kåmanå nåh∂°.1. timi sukha sa≈pati binahiÚ bolåe°, dharamas∂la pahiÚ jåhiÚ subhåe°. tumha gura bipra dhenu sura seb∂, tasi pun∂ta kausalyå deb∂.2. sukæt∂ tumha samåna jaga måh∂°, bhayau na hai kou honeu nåh∂°. tumha te adhika punya baRa kåke°, råjana råma sarisa suta jåke°.3. b∂ra bin∂ta dharama brata dhår∂, guna sågara bara bålaka cår∂. tumha kahu° sarba kåla kalyånå, sajahu baråta bajåi nisånå.4. The Guru was highly pleased to hear the news and said, ìTo a virtuous man the world abounds in happiness. As rivers run into the sea, although the latter has no craving for them, so joy and prosperity come unasked and of their own accord to a pious soul. Just as you are given to the service of your preceptor, the Bråhmaƒas and cows as well as of gods, Queen Kausalyå is no less devout than you. A pious soul like you there has never been, nor is, nor shall be in this world. Who can be more blessed than you, O king, who have a son like Råma, and whose four worthy children are all valiant, submissive, true to their vow of piety and oceans of goodness. You are blessed indeed for all time; now, prepare the marriage procession to the sound of kettledrums. (1ó4) ŒÙ0óø‹„ÈU ’Áª ‚ÈÁŸ ªÈ⁄U ’øŸ ÷‹®„U ŸÊÕ Á‚L§ ŸÊß– ÷ͬÁà ªflŸ ÷flŸ Ã’ ŒÍÃã„U ’Ê‚È ŒflÊßH 294H Do. : calahu begi suni gura bacana bhalehiÚ nåtha siru nåi, bhµupati gavane bhavana taba dµutanha båsu devåi.294. ìAnd proceed quickly.î On hearing these words of the preceptor the king bowed his head and said, ìVery well, my lord!î and after assigning lodgings to the messengers returned to his palace. (294) øı0ó⁄UÊ¡Ê ‚’È ⁄UÁŸflÊ‚ ’Ù‹Ê߸– ¡Ÿ∑§ ¬ÁòÊ∑§Ê ’ÊÁø ‚ÈŸÊ߸H ‚ÈÁŸ ‚¢Œ‚È ‚∑§‹ „U⁄U·ÊŸË¥– •¬⁄U ∑§ÕÊ ‚’ ÷ͬ ’πÊŸË¥H 1H ¬˝◊ ¬˝»È§ÁÑà ⁄UÊ¡®„U ⁄UÊŸË– ◊Ÿ„È°U Á‚ÁπÁŸ ‚ÈÁŸ ’ÊÁ⁄UŒ ’ÊŸËH ◊ÈÁŒÃ •‚Ë‚ Œ®„U ªÈ⁄U ŸÊ⁄UË¥– •Áà •ÊŸ¢Œ ◊ªŸ ◊„UÃÊ⁄UË¥H 2H ‹®„U ¬⁄US¬⁄U •Áà Á¬˝ÿ ¬ÊÃË– NUŒÿ° ‹ªÊß ¡È«∏UÊfl®„U ¿UÊÃËH ⁄UÊ◊ ‹πŸ ∑Ò§ ∑§Ë⁄UÁà ∑§⁄UŸË– ’Ê⁄U®„U ’Ê⁄U ÷ͬ’⁄U ’⁄UŸËH 3H ◊ÈÁŸ ¬˝‚ÊŒÈ ∑§Á„U mÊ⁄U Á‚œÊ∞– ⁄UÊÁŸã„U Ã’ ◊Á„UŒfl ’Ù‹Ê∞H ÁŒ∞ ŒÊŸ •ÊŸ¢Œ ‚◊ÃÊ– ø‹ Á’¬˝’⁄U •ÊÁ‚· ŒÃÊH 4H Cau.: råjå sabu ranivåsa bolå∂, janaka patrikå båci sunå∂. suni sa≈desu sakala hara¶ån∂°, apara kathå saba bhµupa bakhån∂°.1. prema praphullita råjahiÚ rån∂, manahu° sikhini suni bårida bån∂. mudita as∂sa dehiÚ gura når∂°, ati åna≈da magana mahatår∂°.2. lehiÚ paraspara ati priya påt∂, hædaya° lagåi juRåvahiÚ chåt∂. råma lakhana kai k∂rati karan∂, bårahiÚ båra bhµupabara baran∂.3. muni prasådu kahi dvåra sidhåe, råninha taba mahideva bolåe. die dåna åna≈da sametå, cale biprabara åsi¶a detå.4.
- 300. 300 * ›R∫RÅMACARITAMÅNASA * The king then called all the ladies of the gynaeceum and read aloud Janakaís letter to them. All rejoiced to hear the message and the king himself related the other tidings which he had heard from the lips of the messengers. Bursting with emotion the queens shone like pea-hens rejoicing at the rumbling of clouds. The preceptorís wife and the wives of other elders in their joy invoked the blessings of heaven and the mothers of the four brothers were overwhelmed with ecstasy. They took the most beloved letter from each other and pressing it to their bosom cooled their burning heart. The great king recounted again and again the glory and exploits of both Råma and Lak¶maƒa, saying that it was all due to the sageís grace he went out of doors. The queens then sent for the Bråhmaƒas and joyfully bestowed gifts on them. And the Bråhmaƒas returned to their home uttering blessings. (1ó4) ‚Ù0ó¡Êø∑§ Á‹∞ „°U∑§ÊÁ⁄U ŒËÁã„U ÁŸ¿UÊflÁ⁄U ∑§ÙÁ≈U Á’Áœ– ÁøL§ ¡Ëfl„È°U ‚Èà øÊÁ⁄U ø∑˝§’Ìà Œ‚⁄UàÕ ∑§H 295H So.: jåcaka lie ha°kåri d∂nhi nichåvari ko¢i bidhi, ciru j∂vahu° suta cåri cakrabarti dasarattha ke.295. Next they called the beggars and lavished innumerable kinds of gifts on them. ìLong live the four sons of Emperor Da‹aratha!î (295) øı0ó∑§„Uà ø‹ ¬Á„⁄¥U ¬≈U ŸÊŸÊ– „U⁄UÁ· „UŸ ª„Uª„U ÁŸ‚ÊŸÊH ‚◊ÊøÊ⁄U ‚’ ‹Ùªã„U ¬Ê∞– ‹Êª ÉÊ⁄U ÉÊ⁄U „UÙŸ ’œÊ∞H 1H ÷ÈflŸ øÊÁ⁄U Œ‚ ÷⁄UÊ ©U¿UÊ„ÍU– ¡Ÿ∑§‚ÈÃÊ ⁄UÉÊÈ’Ë⁄U Á’•Ê„ÍUH ‚ÈÁŸ ‚È÷ ∑§ÕÊ ‹Ùª •ŸÈ⁄Uʪ– ◊ª ªÎ„U ª‹Ë¥ ‚°flÊ⁄UŸ ‹ÊªH 2H ¡lÁ¬ •flœ ‚ŒÒfl ‚È„UÊflÁŸ– ⁄UÊ◊ ¬È⁄UË ◊¢ª‹◊ÿ ¬ÊflÁŸH ÃŒÁ¬ ¬˝ËÁà ∑Ò§ ¬˝ËÁà ‚È„UÊ߸– ◊¢ª‹ ⁄UøŸÊ ⁄UøË ’ŸÊ߸H 3H äfl¡ ¬ÃÊ∑§ ¬≈U øÊ◊⁄U øÊM§– ¿UÊflÊ ¬⁄U◊ Á’ÁøòÊ ’¡ÊM§H ∑§Ÿ∑§ ∑§‹‚ ÃÙ⁄UŸ ◊ÁŸ ¡Ê‹Ê– „U⁄UŒ ŒÍ’ ŒÁœ •ë¿Uà ◊Ê‹ÊH 4H Cau.: kahata cale pahire° pa¢a nånå, hara¶i hane gahagahe nisånå. samåcåra saba loganha påe, låge ghara ghara hona badhåe.1. bhuvana cåri dasa bharå uchåhµu, janakasutå raghub∂ra biåhµu. suni subha kathå loga anuråge, maga gæha gal∂° sa°vårana låge.2. jadyapi avadha sadaiva suhåvani, råma pur∂ ma≈galamaya påvani. tadapi pr∂ti kai pr∂ti suhå∂, ma≈gala racanå rac∂ banå∂.3. dhvaja patåka pa¢a cåmara cårµu, chåvå parama bicitra bajårµu. kanaka kalasa torana mani jålå, harada dµuba dadhi acchata målå.4. Thus they shouted as they left, attired in raiment of various kinds; there was a jubilant and tempestuous clash of kettledrums. When the news spread among all the people, festivities were started in every house. All the fourteen spheres were filled with joy at the news of the forthcoming wedding of Janakaís daughter with the hero of Raghuís race. The citizens were enraptured to hear the glad tidings and began to decorate the streets, houses and lanes. Although the city of Ayodhyå is ever charming, being the blessed and sacred abode of ›r∂ Råma, it was adorned with beautiful festal decorations because of the love the people bore towards the very embodiment of love. Flags and banners, curtains and graceful chowries canopied the bazars in a most marvellous fashion. With vases of gold, festal arches, festoons of netted gems, turmeric, blades of Dµurvå grass, curds, unbroken rice and wreaths of flowersó (1ó4)
- 301. * BÅLA-KÅ°NœA *301 ŒÙ0ó◊¢ª‹◊ÿ ÁŸ¡ ÁŸ¡ ÷flŸ ‹Ùªã„U ⁄Uø ’ŸÊß– ’ËÕË¥ ‚Ë¥øË¥ øÃÈ⁄U‚◊ øı∑¥§ øÊL§ ¬È⁄UÊßH 296H Do.: ma≈galamaya nija nija bhavana loganha race banåi, b∂th∂° s∂°c∂° caturasama cauke° cåru puråi.296. óThe people decorated their respective houses, which were already full of blessings; the lanes were sprinkled over with water, mixed with the fourfold pastes of sandal, saffron, musk and camphor and the squares in front of their houses were filled in with tasteful designs. (296) øı0ó¡„°U Ä°U ¡ÍÕ ¡ÍÕ Á◊Á‹ ÷ÊÁ◊ÁŸ– ‚Á¡ Ÿfl‚# ‚∑§‹ ŒÈÁà ŒÊÁ◊ÁŸH Á’œÈ’ŒŸË¥ ◊Ϊ ‚Êfl∑§ ‹ÙøÁŸ– ÁŸ¡ ‚M§¬ ⁄UÁà ◊ÊŸÈ Á’◊ÙøÁŸH 1H ªÊfl®„U ◊¢ª‹ ◊¢¡È‹ ’ÊŸË¥– ‚ÈÁŸ ∑§‹⁄Ufl ∑§‹∑¢§Á∆U ‹¡ÊŸËH ÷ͬ ÷flŸ Á∑§Á◊ ¡Êß ’πÊŸÊ– Á’Sfl Á’◊Ù„UŸ ⁄Uø©U Á’ÃÊŸÊH 2H ◊¢ª‹ º˝éÿ ◊ŸÙ„U⁄U ŸÊŸÊ– ⁄UÊ¡Ã ’Ê¡Ã Á’¬È‹ ÁŸ‚ÊŸÊH ∑§Ã„È° Á’Á⁄UŒ ’¢ŒË ©UìÊ⁄U„UË¥– ∑§Ã„È°U ’Œ œÈÁŸ ÷Í‚È⁄U ∑§⁄U„UË¥H 3H ªÊfl®„U ‚È¢ŒÁ⁄U ◊¢ª‹ ªËÃÊ– ‹Ò ‹Ò ŸÊ◊È ⁄UÊ◊È •L§ ‚ËÃÊH ’„ÈUà ©U¿UÊ„ÈU ÷flŸÈ •Áà ÕÙ⁄UÊ– ◊ÊŸ„È°U ©U◊Áª ø‹Ê ø„ÈU •Ù⁄UÊH 4H Cau.: jaha° taha° jµutha jµutha mili bhåmini, saji navasapta sakala duti dåmini. bidhubadan∂° mæga såvaka locani, nija sarµupa rati månu bimocani.1. gåvahiÚ ma≈gala ma≈jula bån∂°, suni kalarava kalaka≈¢hi lajån∂. bhµupa bhavana kimi jåi bakhånå, bisva bimohana raceu bitånå.2. ma≈gala drabya manohara nånå, råjata båjata bipula nisånå. katahu° birida ba≈d∂ uccarah∂°, katahu° beda dhuni bhµusura karah∂°.3. gåvahiÚ su≈dari ma≈gala g∂tå, lai lai nåmu råmu aru s∂tå. bahuta uchåhu bhavanu ati thorå, månahu° umagi calå cahu orå.4. Collected here and there troops of ladies, all brilliant as the lightning, with moon-like face and eyes resembling those of a fawn and beauty enough to rob Loveís consort (Rati) of her pride, and who had practised all the sixteen kinds of female adornment,* sang auspicious strains with voice so melodious that the female cuckoo was put to shame on hearing the sweet sound ! How is the kingís palace to be described; the pavilion set up there would dazzle the whole universe. Various articles of good omen and charming in appearance were displayed and a number of kettledrums were sounded. Here were panegyrists singing the family glory and here were Bråhmaƒas chanting the Vedas; while pretty women carolled festive songs, many times repeating the names of Råma and S∂tå. * According to the standard works on poetics the sixteen forms of female adornment are as follows:ó (1) rubbing and cleansing the body with fragrant unguents, (2) ablution, (3) putting on a new attire, (4) dyeing the sides of oneís feet with red lag, (5) dressing the hair, (6) adorning the parting line of the hair with red lead, (7) painting the forehead with streaks of sandal-paste, (8) dotting the chin with a small black spot, (9) colouring the palms of oneís hands and the soles of oneís feet with the reddish dye extracted from the leaves of the Mehad∂ plant, (10) an inting oneís body with perfumed unguents, (11) adorning the body with bejewelled ornaments, (12) beautifying the hair etc., with wreaths of flowers, (13) perfuming and dyeing oneís mouth by chewing betel-leaves etc., (14) colouring the teeth, (15) painting the lips and (16) applying collyrium to oneís eyes.
- 302. 302 * ›R∫RÅMACARITAMÅNASA * There was an excess of joy all round, while the palace was too small to contain it; it seemed, therefore, as if it overflowed on all sides. (1ó4) ŒÙ0ó‚Ù÷Ê Œ‚⁄UÕ ÷flŸ ∑§ß ∑§Ù ∑§Á’ ’⁄UŸÒ ¬Ê⁄U– ¡„UÊ° ‚∑§‹ ‚È⁄U ‚Ë‚ ◊ÁŸ ⁄UÊ◊ ‹Ëã„U •flÃÊ⁄UH 297H Do.: sobhå dasaratha bhavana kai ko kabi baranai påra, jahå° sakala sura s∂sa mani råma l∂nha avatåra.297. What poet can describe the splendour of Da‹arathaís palace in which Råma, the crest-jewel of all divinities, had taken birth? (297) øı0ó÷ͬ ÷⁄Uà ¬ÈÁŸ Á‹∞ ’Ù‹Ê߸– „Uÿ ªÿ Sÿ¢ŒŸ ‚Ê¡„ÈU ¡Ê߸H ø‹„ÈU ’Áª ⁄UÉÊÈ’Ë⁄U ’⁄UÊÃÊ– ‚ÈŸÃ ¬È‹∑§ ¬Í⁄U ŒÙ©U ÷˝ÊÃÊH 1H ÷⁄Uà ‚∑§‹ ‚Ê„UŸË ’Ù‹Ê∞– •Êÿ‚È ŒËã„U ◊ÈÁŒÃ ©UÁ∆U œÊ∞H ⁄UÁø L§Áø ¡ËŸ ÃÈ⁄Uª ÁÃã„U ‚Ê¡– ’⁄UŸ ’⁄UŸ ’⁄U ’ÊÁ¡ Á’⁄UÊ¡H 2H ‚È÷ª ‚∑§‹ ‚ÈÁ∆U ø¢ø‹ ∑§⁄UŸË– •ÿ ßfl ¡⁄Uà œ⁄Uà ¬ª œ⁄UŸËH ŸÊŸÊ ¡ÊÁà Ÿ ¡Ê®„U ’πÊŸ– ÁŸŒÁ⁄U ¬flŸÈ ¡ŸÈ ø„Uà ©U«∏UÊŸH 3H ÁÃã„U ‚’ ¿Uÿ‹ ÷∞ •‚flÊ⁄UÊ– ÷⁄Uà ‚Á⁄U‚ ’ÿ ⁄UÊ¡∑ȧ◊Ê⁄UÊH ‚’ ‚È¢Œ⁄U ‚’ ÷Í·ŸœÊ⁄UË– ∑§⁄U ‚⁄U øʬ ÃÍŸ ∑§Á≈U ÷Ê⁄UËH 4H Cau.: bhµupa bharata puni lie bolå∂, haya gaya sya≈dana såjahu jå∂. calahu begi raghub∂ra baråtå, sunata pulaka pµure dou bhråtå.1. bharata sakala såhan∂ bolåe, åyasu d∂nha mudita u¢hi dhåe. raci ruci j∂na turaga tinha såje, barana barana bara båji biråje.2. subhaga sakala su¢hi ca≈cala karan∂, aya iva jarata dharata paga dharan∂. nånå jåti na jåhiÚ bakhåne, nidari pavanu janu cahata uRåne.3. tinha saba chayala bhae asavårå, bharata sarisa baya råjakumårå. saba su≈dara saba bhµu¶anadhår∂, kara sara cåpa tµuna ka¢i bhår∂.4. The king next called Bharata and said, ìGo and prepare the horses, elephants and chariots and start at once in procession for Råmaís marriage.î The two brothers were thrilled to hear this command. Bharata sent for the officers in charge of the stables and issued necessary instructions; the latter rose in joy and hastened to execute the orders. They equipped the horses with gorgeous saddles; gallant steeds of different colours stood there in their majesty. They were all beautiful and surpassingly swift-footed; they trod the ground as lightly as though it were red-hot iron. They belonged to different breeds, which were more than one could tell; they would fly in the air, as it were, outstripping the wind itself. Gallant princes, who were of the same age as Bharata, mounted them. The princes were all handsome and adorned with jewels and had a bow and arrow in their hands and a well-equipped quiver fastened at their side. (1ó4) ŒÙ0ó¿U⁄U ¿U’Ë‹ ¿Uÿ‹ ‚’ ‚Í⁄U ‚È¡ÊŸ Ÿ’ËŸ– ¡Èª ¬Œø⁄U •‚flÊ⁄U ¬˝Áà ¡ •Á‚∑§‹Ê ¬˝’ËŸH 298H Do.: chare chab∂le chayala saba sµura sujåna nab∂na, juga padacara asavåra prati je asikalå prab∂na.298. They were elegant blithesome youths, chosen and skilled warriors all; and with each knight were two footmen, clever at sword-play. (298)
- 303. * BÅLA-KÅ°NœA *303 øı0ó’Ê°œ¥ Á’⁄UŒ ’Ë⁄U ⁄UŸ ªÊ…∏U– ÁŸ∑§Á‚ ÷∞ ¬È⁄U ’Ê„U⁄U ∆UÊ…∏UH »§⁄U®„U øÃÈ⁄U ÃÈ⁄Uª ªÁà ŸÊŸÊ– „U⁄U·®„U ‚ÈÁŸ ‚ÈÁŸ ¬Ÿfl ÁŸ‚ÊŸÊH 1H ⁄UÕ ‚Ê⁄UÁÕã„U Á’ÁøòÊ ’ŸÊ∞– äfl¡ ¬ÃÊ∑§ ◊ÁŸ ÷Í·Ÿ ‹Ê∞H øfl°⁄U øÊL§ ®∑§Á∑§ÁŸ œÈÁŸ ∑§⁄U„UË¥– ÷ÊŸÈ ¡ÊŸ ‚Ù÷Ê •¬„U⁄U„UË¥H 2H ‚Êfl°∑§⁄UŸ •ªÁŸÃ „Uÿ „UÙÖ à ÁÃã„U ⁄UÕã„U ‚Ê⁄UÁÕã„U ¡ÙÃH ‚¢ÈŒ⁄U ‚∑§‹ •‹¢∑Χà ‚Ù„U– Á¡ã„UÁ„U Á’‹Ù∑§Ã ◊ÈÁŸ ◊Ÿ ◊Ù„UH 3H ¡ ¡‹ ø‹®„U Õ‹Á„U ∑§Ë ŸÊßZ– ≈Uʬ Ÿ ’Í«∏U ’ª •Áœ∑§ÊßZH •SòÊ ‚SòÊ ‚’È ‚Ê¡È ’ŸÊ߸– ⁄UÕË ‚Ê⁄UÁÕã„U Á‹∞ ’Ù‹Ê߸H 4H Cau.: bå°dhe° birada b∂ra rana gåRhe, nikasi bhae pura båhera ¢håRhe. pherahiÚ catura turaga gati nånå, hara¶ahiÚ suni suni panava nisånå.1. ratha sårathinha bicitra banåe, dhvaja patåka mani bhµu¶ana låe. cava°ra cåru ki≈kini dhuni karah∂°, bhånu jåna sobhå apaharah∂°.2. såva° karana aganita haya hote, te tinha rathanha sårathinha jote. su≈dara sakala ala≈kæta sohe, jinhahi bilokata muni mana mohe.3. je jala calahiÚ thalahi k∂ nå∂°, ¢åpa na bµuRa bega adhikå∂°. astra sastra sabu såjubanå∂, rath∂ sårathinha lie bolå∂.4. The champions, who were all great fighters and had taken a vow of chivalry, sallied forth and halted outside the city. The clever fellows put their steeds through various paces and rejoiced to hear the clash of tabor and drum. The charioteers had made their cars equally gorgeous with flags and banners, gems and ornaments. They were also provided with elegant chowries and tinkling bells, and outdid in splendour the chariot of the sun- god. The king owned numberless horses with dark ears,* which the charioteers yoked to their chariots. They were all beautiful and looked so charming with their ornaments that even sages would be enraptured at the sight. They skimmed the surface of water even as dry land and would not sink even hoof-deep; so marvellous was their speed. Having provided the chariots with missiles and weapons and every other equipment the charioteers called their masters. (1ó4) ŒÙ0óøÁ…∏U øÁ…∏U ⁄UÕ ’Ê„U⁄U Ÿª⁄U ‹ÊªË ¡È⁄UŸ ’⁄UÊÖ „UÙà ‚ªÈŸ ‚È¢Œ⁄U ‚’Á„U ¡Ù ¡Á„U ∑§Ê⁄U¡ ¡ÊÃH 299H Do. : caRhi caRhi ratha båhera nagara låg∂ jurana baråta, hota saguna su≈dara sabahi jo jehi kåraja jåta.299. Mounting the chariots the processionists began to collect outside the city. On whatever errand one went, each was greeted by auspicious omens. (299) øı¯ó ∑§Á‹Ã ∑§Á⁄U’⁄UÁã„U ¬⁄UË¥ •°’Ê⁄UË¥– ∑§Á„U Ÿ ¡Ê®„U ¡Á„U ÷Ê°Áà ‚°flÊ⁄UË¥H ø‹ ◊ûÊ ª¡ ÉÊ¢≈ U Á’⁄UÊ¡Ë– ◊Ÿ„È°U ‚È÷ª ‚ÊflŸ ÉÊŸ ⁄UÊ¡ËH 1H ’Ê„UŸ •¬⁄U •Ÿ∑§ Á’œÊŸÊ– Á‚Á’∑§Ê ‚È÷ª ‚ÈπÊ‚Ÿ ¡ÊŸÊH ÁÃã„U øÁ…∏U ø‹ Á’¬˝’⁄U ’΢ŒÊ– ¡ŸÈ ÃŸÈ œ⁄¥U ‚∑§‹ üÊÈÁà ¿U¢ŒÊH 2H * A rare and invaluable breed of horses, milk white all over and dark only in the ears, which were considered specially suitable for a horse-sacrifice.
- 304. 304 * ›R∫RÅMACARITAMÅNASA * ◊ʪœ ‚Íà ’¢ÁŒ ªÈŸªÊÿ∑§– ø‹ ¡ÊŸ øÁ…∏U ¡Ù ¡Á„U ‹Êÿ∑§H ’‚⁄ U ™° ≈U ’η÷ ’„ÈU ¡ÊÃË– ø‹ ’SÃÈ ÷Á⁄U •ªÁŸÃ ÷Ê°ÃËH 3H ∑§ÙÁ≈Uã„U ∑§Ê°flÁ⁄U ø‹ ∑§„UÊ⁄UÊ– Á’Á’œ ’SÃÈ ∑§Ù ’⁄UŸÒ ¬Ê⁄UÊH ø‹ ‚∑§‹ ‚fl∑§ ‚◊ÈŒÊ߸– ÁŸ¡ ÁŸ¡ ‚Ê¡È ‚◊Ê¡È ’ŸÊ߸H 4H Cau.: kalita karibaranhi par∂° a°bår∂°, kahi na jåhiÚ jehi bhå°ti sa°vår∂°. cale matta gaja gha≈¢a biråj∂, manahu° subhaga såvana ghana råj∂.1. båhana apara aneka bidhånå, sibikå subhaga sukhåsana jånå. tinha caRhi cale biprabara bæ≈då, janu tanu dhare° sakala ‹ruti cha≈då.2. mågadha sµuta ba≈di gunagåyaka, cale jåna caRhi jo jehi låyaka. besara µu°¢a bæ¶abha bahu jåt∂, cale bastu bhari aganita bhå°t∂.3. ko¢inha kå°vari cale kahårå, bibidha bastu ko baranai pårå. cale sakala sevaka samudå∂, nija nija såju samåju banå∂.4. On magnificent elephants were mounted splendid seats with canopies wrought in a manner beyond all description. Elephants in rut, adorned with clanging bells, headed like beautiful (rumbling) clouds in the rainy month of ›råvaƒa (roughly corresponding to August). There were various kinds of other vehicles, such as charming palanquins, sedans etc., on which rode companies of noble Bråhmaƒas, incarnations, as it were, of all the hymns of the Vedas. Genealogists, bards, panegyrists and rhapsodists too rode on vehicles appropriate to their respective rank; while mules, camels and oxen of various breeds carried on their backs commodities of innumerable kinds. Millions of porters marched with burdens slung across their shoulders; who could enumerate the varieties of goods they carried? Crowds of servants also proceeded on the journey equipping themselves in their own way and forming batches of their own. (1ó4) ŒÙ0ó‚’ ∑¥§ ©U⁄U ÁŸ÷¸⁄U „U⁄U·È ¬ÍÁ⁄Uà ¬È‹∑§ ‚⁄UË⁄U– ∑§’®„U ŒÁπ’ ŸÿŸ ÷Á⁄U ⁄UÊ◊È ‹πŸÈ ŒÙ©U ’Ë⁄UH 300H Do. : saba ke° ura nirbhara hara¶u pµurita pulaka sar∂ra, kabahiÚ dekhibe nayana bhari råmu lakhanu dou b∂ra.300. Each had boundless joy in his heart and a thrill ran through the bodies of all. They whispered to one another, ìWhen shall we feast our eyes on the two heroes, Råma and Lak¶maƒa?î (300) øı0óª⁄U¡®„U ª¡ ÉÊ¢≈UÊ œÈÁŸ ÉÊÙ⁄UÊ– ⁄UÕ ⁄Ufl ’ÊÁ¡ ®„U‚ ø„ÈU •Ù⁄UÊH ÁŸŒÁ⁄U ÉÊŸÁ„U ÉÊÈê◊¸⁄U®„U ÁŸ‚ÊŸÊ– ÁŸ¡ ¬⁄UÊß ∑§¿ÈU ‚ÈÁŸ• Ÿ ∑§ÊŸÊH 1H ◊„UÊ ÷Ë⁄U ÷ͬÁà ∑§ mÊ⁄¥U– ⁄U¡ „UÙß ¡Êß ¬·ÊŸ ¬’Ê⁄¥UH ø…∏UË •≈UÊÁ⁄Uã„U Œπ®„U ŸÊ⁄UË¥– Á‹∞° •Ê⁄UÃË ◊¢ª‹ ÕÊ⁄UË¥H 2H ªÊfl®„U ªËà ◊ŸÙ„U⁄U ŸÊŸÊ– •Áà •ÊŸ¢ŒÈ Ÿ ¡Êß ’πÊŸÊH Ã’ ‚È◊¢òÊ ŒÈß Sÿ¢ŒŸ ‚Ê¡Ë– ¡Ùà ⁄UÁ’ „Uÿ ÁŸ¢Œ∑§ ’Ê¡ËH 3H ŒÙ©U ⁄UÕ L§Áø⁄U ÷ͬ ¬®„U •ÊŸ– Ÿ®„U ‚Ê⁄UŒ ¬®„U ¡Ê®„U ’πÊŸH ⁄UÊ¡ ‚◊Ê¡È ∞∑§ ⁄UÕ ‚Ê¡Ê– ŒÍ‚⁄U á ¬È¢¡ •Áà ÷˝Ê¡ÊH 4H Cau.: garajahiÚ gaja gha≈¢å dhuni ghorå, ratha rava båji hi≈sa cahu orå. nidari ghanahi ghurmmarahiÚ nisånå, nija paråi kachu sunia na kånå.1.
- 305. * BÅLA-KÅ°NœA *305 mahå bh∂ra bhµupati ke dvåre°, raja hoi jåi pa¶åna pabåre°. caRh∂ a¢årinha dekhahiÚ når∂°, lie° årat∂ ma≈gala thår∂°.2. gåvahiÚ g∂ta manohara nånå, ati åna≈du na jåi bakhånå. taba suma≈tra dui sya≈dana såj∂, jote rabi haya ni≈daka båj∂.3. dou ratha rucira bhµupa pahiÚ åne, nahiÚ sårada pahiÚ jåhiÚ bakhåne. råja samåju eka ratha såjå, dµusara teja pu≈ja ati bhråjå.4. The elephants trumpeted and their bells clanged with a terrific din; on all sides there was a creaking of wheels and a neighing of horses. The clash of kettledrums would drown the peal of thunder; no one could hear oneís own words, much less of others. At the entrance of the kingís palace, there was such an enormous crowd that a stone thrown there would be trodden into dust. Women viewed the sight from house-tops, carrying festal lights in salvers used on auspicious occasions, and carolled melodious strains of various kinds in an ecstasy of joy beyond description. Then Sumantra (King Da‹arathaís own charioteer and trusted counsellor) got ready a pair of chariots and yoked them with steeds that would outrun even the horses of the sun-god, and brought them in all their splendour before the king; their beauty was more than goddess ›åradå could describe. One of them was equipped with the royal paraphernalia while the other was a mass of splendour and shone brightly. (1ó4) ŒÙ0óî„U ⁄UÕ L§Áø⁄U ’Á‚DÔU ∑§„È° „U⁄UÁ· ø…∏UÊß Ÿ⁄U‚È– •Ê¬È ø…∏U©U Sÿ¢ŒŸ ‚ÈÁ◊Á⁄U „U⁄U ªÈ⁄U ªıÁ⁄U ªŸ‚ÈH 301H Do.: tehiÚ ratha ruci