sri rama charita manasa -...

Sri Rama Charita ManasaWith Hindi Text and English TranslationWith Hindi Text and English Translation

OÀ1318

›r∂ Råmacaritamånasaor

[The Månasa lake brimming over with the exploits of ›r∂ Råma]With Hindi Text and English Translation

(A Romanized Edition)

Gita Press, Gorakhpur, India

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Publisherís Note

›r∂ Råmacaritamånasa of Gosvåm∂ Tulas∂dåsa enjoys a unique placeamong the classics of the worldís literature. It is a specimen of mostexquisite poetry and can compare favourably with the best poems of theworld. It was considered to be the best work on Devotion by MahåtmåGåndh∂, the greatest man of the modern world and styled as ëthe perfectexample of the perfect bookí by foreign scholars. It is universally acceptedby all classes of people from Bihar to the Punjab and from the Himålayas tothe Narmadå. According to an old Christian missionary, who is no more inthis world, no one could hope to understand the people of Upper India till hehad mastered every line that Tulas∂dåsa had written.

This universal appeal of the immortal poem encouraged us to publisha faithful and accurate English translation of the book with the original textcritically edited with the utmost care on the basis of most authentic sourcesavailable and was published in Kalyana-Kalpataru in three instalments as thespecial number of the magazine.

For the first time in 1968 it was published in a consolidated formótheoriginal text in Någar∂ with english translation. It was given a hearty welcomeby the readers and since then ten more impressions were brought out.

For sometimes in the past we were pressurised to bring about anedition with Romanized transliteration also of the original text. It was a big joband required herculean labour on the part of the press and with the result thebook is in the hands of the readers.

Gita Press did it with the sole purpose that those also who cannotread Någar∂ script particularly those who have migrated from India andsettled abroad may get themselves benefited and enjoy the greatest epic ofthe world.

It is expected to supply a long-felt desideratum and we shall deem ourlabours amply repaid if the volume finds acceptance with the English-readingpublic. The book will be found illustrated with some of the best picturesavailable 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 leaveof our kind readers and leave it to them to judge how far we have succeededin preserving intact the beauties of the original in our translation.

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U

U

Soft lights we wave, soft lights display,Before this Lord of S∂tåís layóThe 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 loreWith great delight and voices gay.The holy books their music mixTo sing this gist of ›åstras six,Of all good works, of all good thought;

The wealth of sages; yet what notOf 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 elseIn 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⁄UÁÃ üÊË⁄UÊ◊ÊÿŸ¡Ë ∑§Ë– ∑§Ë⁄UÁÃ ∑§Á‹Ã ‹Á‹Ã Á‚ÿ ¬Ë ∑§ËHªÊflÃ ’˝rÊÔÊÁŒ∑§ ◊ÈÁŸ ŸÊ⁄UŒ– ’Ê‹◊Ë∑§ Á’ÇÿÊŸ Á’‚Ê⁄UŒH‚È∑§ ‚Ÿ∑§ÊÁŒ ‚· •L§ ‚Ê⁄UŒ – ’⁄UÁŸ ¬flŸ‚ÈÃ ∑§Ë⁄UÁÃ ŸË∑§ËHªÊflÃ ’Œ ¬È⁄UÊŸ •CÔUŒ‚– ¿U•Ê ‚ÊSòÊ ‚’ ª˝¢ÕŸ ∑§Ê ⁄U‚H◊ÈÁŸ ¡Ÿ œŸ ‚¢ÃŸ ∑§Ê ‚⁄U’‚– ‚Ê⁄U •¢‚ ‚¢◊Ã ‚’„UË ∑§ËHªÊflÃ ‚¢ÃÃ ‚¢÷È ÷flÊŸË – •L§ ÉÊ≈U‚¢÷fl ◊ÈÁŸ Á’ÇÿÊŸËHéÿÊ‚ •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 ∑§ËHŒ‹Ÿ ⁄UÊª ÷fl ◊ÍÁ⁄U •◊Ë ∑§Ë – ÃÊÃ ◊ÊÃ ‚’ Á’Áœ ÃÈ‹‚Ë ∑§ËHårati ‹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.muni jana dhana sa≈tana ko 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∂.

1. Invocations............................................ 12. Salutations to the Guru ........................ 33. Salutations to Bråhmaƒas and

saints .................................................... 44. Salutations to the wicked ..................... 75. Contrast between saints and the

evil-minded ............................................ 86. Salutations to all living beings as

so many images of ›r∂ Råma............ 127. Tulas∂dåsaís humility and the glory

of poetry describing ›r∂ Råmaísgreatness ............................................ 16

8. Salutations to the immortal bards ...... 229. Salutations to the sage Vålm∂ki, the

Vedas, Brahmå, ›iva, Pårvat∂ andother gods and goddesses ................. 22

10. Salutations to the abode andcompanions of S∂tå and Råma .......... 24

11. Salutations to and the glory of theName .................................................. 27

12. The excellences of ›r∂ Råma andthe greatness of His story ................. 42

13. The date of composition of theRåmacaritamånasa ............................. 44

14. The metaphorical representation ofthe Månasa as a lake and its glory ... 48

15. Dialogue between the sagesóYåj¤avalkya and Bharadvåja andthe greatness of Prayåg a ................... 58

16. Sat∂ís bewilderment, ›r∂ Råmaísdivine 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 ......... 7219. Sat∂ís self-immolation through the fire

of Yoga out of indignation at theslight offered to Her Spouse byHer father: destruction of Dak¶aíssacrifice .............................................. 73

20. Descent of Goddess Pårvat∂ andHer penance ....................................... 75

21. ›r∂ Råmaís intercession withBhagavån ›iva for marriage ............... 84

22. Pårvat∂ís unique fidelity as revealedthrough Her test by the seven seers .... 85

23. Loveís departure on the errand ofthe gods and his being burnt todeath ................................................... 90

24. ›ivaís boon to Rati (Cuperís consort) . 9425. The godís prayer to ›iva for

marriage; the seven seersí visit toPårvat∂ ................................................. 95

›r∂ Råmacaritamånasa

ContentsSubject Page No.

1. An Årat∂ Song (by Gosvåm∂ Tulas∂dåsa) .... iv2. Procedure for Reciting the Råmacaritamånasa .... xiii

Descent I(Båla-KåƒŒa)

[ 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

60. Invocations .........................................35161. Preparations for ›r∂ Råmaís installation

as the Prince Regent of Ayodhyå;the godís concern over the same andtheir approaching Goddess Sarasvat∂for help ..............................................355

62. Sarasvat∂ perverts the mind ofMantharå (a handmaid of queenKaikey∂); a dialogue between Kaikey∂and Mantharå .....................................362

63. Kaikey∂ enters the sulking-chamber .....37164. Dialogue between king Da‹aratha

and Kaikey∂; Da‹arathaís lamentation;Sumantra goes to the palace and,returning from it, sends ›r∂ Råma toHis father ...........................................373

65. Dialogue between ›r∂ Råma andmother Kaikey∂ ...................................387

66. Dialogue between ›r∂ Råma and Hisfather; the sadness of the people ofAyodhyå; their remonstrances withKaikey∂ ...............................................390

67. Dialogue between ›r∂ Råma andmother Kausalyå ................................397

68. Dialogue between S∂tå and ›r∂ Råma ..... 40569. Dialogue between ›r∂ Råma, Kausalyå

and S∂tå .............................................41270. Dialogue between ›r∂ Råma and

Lak¶maƒa ..........................................41371. Dialogue between Lak¶maƒa and

mother Sumitrå ..................................41672. ›r∂ Råma, Lak¶maƒa and S∂tå call on

king Da‹aratha to take leave ofhim; Da‹arathaís advice to S∂tå ........419

73. ›r∂ Råma, S∂tå and Lak¶maƒa proceedto the woods and slip past thecitizens buried in slumber ..................421

74. ›r∂ Råmaís arrival at ›æ∆gaverapura;the Ni¶åda chiefís services ...............428

75. Dialogue between Lak¶maƒa andthe Ni¶åda; Sumantraís dialoguewith ›r∂ Råma and S∂tå and hisreturning to Ayodhyå .........................431

76. The boatmanís love and the passageacross the Ga∆gå ..............................439

77. Arrival at Prayåga and dialogue between›r∂ Råma and the sage Bharadvåja;the love of the people inhabiting thebank of the Yamunå..........................445

78. The episode of an ascetic ................44979. ›r∂ Råma greets the Yamunå; love

of the villagers ...................................45080. Dialogue between ›r∂ Råma and

the sage Vålm∂ki ...............................46181. ›r∂ Råma takes up His abode at

Citrakµu¢a; the services of the Kolasand Bh∂las ..........................................468

82. Sumantra returns to Ayodhyå andfinds the city a picture of grief .........481

83. Dialogue between king Da‹arathaand Sumantra, Da‹arathaís passingaway ..................................................482

84. The sage Vasi¶¢ha sends envoysto call Bharata ...................................490

85. Arrival and lamentation of Bharataand ›atrughna ...................................491

86. Dialogue between Bharata and motherKausalyå and king Da‹arathaíscremation ...........................................495

87. Dialogue between the sage Vasi¶¢haand Bharata; Bharata prepares for ajourney to Citrakµu¢a in order tobring ›r∂ Råma back to Ayodhyå .....500

88. Departure of Bharata and ›atrughnawith the citizens of Ayodhyå to thewoods.................................................515

89. The Ni¶ådaís suspicion andprecautions.........................................517

Descent II(Ayodhyå-KåƒŒa)

[VII]

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∂tåís dream; the Kolas and Kiråtas bring

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

Bharata and his party; Kaikey∂ís remorse ....... 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-KåƒŒa)

109. Invocations.........................................647110. Jayantaís mischief and punishment .....648111. Meeting with the sage Atri and his

hymn of praise to ›r∂ Råma .............650112. S∂tåís meeting with Anasµuyå (Atriís

wife) and the latterís discourse onthe duties of a devoted wife .............653

113. ›r∂ Råma proceeds further and killVirådha; the episode of the sage›arabha∆ga ........................................657

114. ›r∂ Råma takes a vow to kill thedemons ..............................................659

115. Sut∂k¶ƒaís love and ›r∂ Råmaís meetingwith the sage Agastya; dialogue withAgastya; ›r∂ Råmaís entry into theDaƒŒaka forest and His meetingwith Ja¢åyu ........................................659

116. ›r∂ Råma takes up His abode atPa¤cava¢∂; dialogue between ›r∂ Råmaand Lak¶maƒa ...................................667

117. The story of ›µurpaƒakhå; herapproaching Khara, Dµu¶aƒa and Tri‹iråfor redress and their subsequentdeath at ›r∂ Råmaís hands .................670

[VIII]

118. ›µurpaƒakhå approaches Råvaƒa; S∂tåenters into the fire leaving Hershadow behind ...................................678

119. The episode of Mår∂ca and how hewas killed in the form of a golddeer ....................................................682

120. S∂tåís abduction and Her wail ...........686121. The combat of Ja¢åyu with Råvaƒa ....688122. ›r∂ Råmaís lament; His meeting

with Ja¢åyu ........................................690123. Deliverance of Kabandha ...................695

124. Grace on ›abar∂; a discourse on thenine forms of Devotion and departurefor the Pampå lake ...........................696

125. A description of the spring; Nåradaísmeeting with ›r∂ Råma ......................703

126. Dialogue between the sage Nåradaand ›r∂ Råma ....................................705

127. The glory of hearing the praises of›r∂ Råma and an exhortation tocultivate fellowship with saints andpractise adoration ..............................707

Descent IV(Ki¶kindhå-KåƒŒa)

128. Invocations .........................................711129. ›r∂ Råmaís meeting with Hanumån

and the conclusion of an alliancebetween ›r∂ Råma and Sugr∂va ........712

130. Sugr∂va apprizes ›r∂ Råma of his woes;the latterís vow to kill Våli; ›r∂ Råmaexpatiates on the characteristicsof a friend ..........................................717

131. Sugr∂vaís dispassion ..........................718132. Duel between Våli and Sugr∂va;

deliverance of Våli .............................721133. Tåråís wail; ›r∂ Råmaís advice to

Tårå and Sugr∂vaís coronation andA∆gadaís installation as his Heir-Apparent .............................................724

134. A description of the rainyseason ...............................................726

135. ›r∂ Råmaís show of displeasuretowards Sugr∂va and Lak¶maƒaíswrath ..................................................731

136. Dialogue between Sugr∂va and›r∂ Råma and the departure of themonkeys in quest of S∂tå..................733

137. Their meeting with a hermitess ina cavern .............................................737

138. The monkeysí arrival at the seashore;their meeting and conversation withSampåt∂ (Ja¢åyuís brother) ..................738

139. Sampåt∂ís advice to the monkeys toleap across the ocean; Jåmbavånencourages Hanumån by remindinghim of his strength ............................742

140. The greatness of ›r∂ Råmaíspraises ...............................................744

Descent V(Sundara-KåƒŒa)

141. Invocations .........................................745142. Hanumån leaves for La∆kå, meets

Suraså and kills the image-catchingdemoness ..........................................746

143. Description of La∆kå; Hanumån strikesLa∆kin∂ and enters La∆kå ..................749

144. Hanumån meets Vibh∂¶aƒa ................752

145. Hanumånís grief at the sight of S∂tåin the A‹oka grove and Råvaƒaísthreat to S∂tå .....................................754

146. Trija¢åís dream ...................................757147. Dialogue between S∂tå and Trija¢å ....757148. Dialogue between S∂tå and

Hanumån ...........................................759

[IX]

[X]

149. Hanumån lays waste the A‹oka groveand kills prince Ak¶aya; at lastMeghanåda entangles Hanumån in anoose of serpents and carries himoff to Råvaƒaís court ........................764

150. Dialogue between Hanumån andRåvaƒa ...............................................766

151. Burning of La∆kå ...............................771152. After burning La∆kå Hanumån asks

leave of S∂tå and obtains thecrest-jewel from Her ..........................772

153. On Hanumånís reaching the oppositeshore all the monkeys return andenter Madhuvana; their meeting withSugr∂va and the dialogue between›r∂ Råma and Hanumån ....................773

154. ›r∂ Råmaís march to the beachalongwith the army of monkeys ........779

155. Dialogue between Mandodar∂ andRåvaƒa ...............................................781

156. Vibh∂¶aƒa offers advice to Råvaƒaand meets with an affront at thelatterís hands ......................................783

157. Vibh∂¶aƒa sallies forth to obtain ›r∂Råmaís protection and secures it .....786

158. Deliberation over the question ofcrossing the sea; appearance of ›uka,a spy of Råvaƒa, and his return withLak¶maƒaís letter ..............................793

159. The spy gives counsel to Råvaƒaand delivers Lak¶maƒaís note tohim .....................................................797

160. ›r∂ Råmaís fury against the seaand the latterís supplication ..............801

161. Glory of hymning ›r∂ Råmaíspraises ................................................804

Descent VI(La∆kå-KåƒŒa)

162. Invocations.........................................805163. Bridging of the ocean by Nala

and N∂la; ›r∂ Råmaís installation of›r∂ Råme‹vara ...................................807

164. ›r∂ Råma crosses the ocean with thewhole army and encamps on MountSuvela; Råvaƒa feels agitated atthe news ............................................809

165. Mandodar∂ expostulates with Råvaƒa;dialogue between Råvaƒa andPrahasta (his son) .............................811

166. A mental view of ›r∂ Råma on MountSuvela and a description of therising moon.........................................816

167. An arrow from ›r∂ Råmaís bowstrikes down Råvaƒaís diademsand umbrella ......................................819

168. Mandodar∂ makes remonstrance withRåvaƒa again and dwells upon›r∂ Råmaís glory ................................819

169. A∆gadaís departure for La∆kå anddialogue between A∆gada andRåvaƒa in the latterís court ...............823

170. Mandodar∂ offers advice to Råvaƒaonce more ..........................................843

171. Dialogue between A∆gada and ›r∂Råma; conflict actually begins ..........845

172. Målyavånís admonition to Råvaƒa ....855173. The battle recommences; encounter

between Lak¶maƒa and Meghanåda;a javelin thrown by the latter strikesLak¶maƒa in the breast ....................857

174. Hanumån fetches the physician Su¶eƒaand proceeds in quest of the life-givingherb; dialogue between Kålanemi andRåvaƒa, redemption of the she-alligator;deliverance of Kålanemi .....................862

175. Struck by Bharataís arrow, Hanumåndrops down unconscious; dialoguebetween Bharata and Hanumån ........865

[XI]

176. ›r∂ Råmaís sport of a frantic wail;Hanumånís return; Lak¶maƒaís comingback to consciousness ......................867

177. Råvaƒa awakes Kumbhakarƒa;Kumbhakarƒaís exhortation to Råvaƒaand dialogue between Vibh∂¶aƒaand Kumbhakarƒa ..............................869

178. Kumbhakarƒa joins the beåle andattains final beatitude ........................871

179. Meghanåda gives battle and›r∂ Råma sportfully allows Himselfto be bound by a snare of serpents 880

180. Destruction of Meghanådaís sacrificialperformance; his engagement on thebattle-field and deliverance at thehands of Lak¶maƒa ............................883

181. Råvaƒaís march to the field of battle;›r∂ Råmaís victory-chariot and anencounter between the monkeysand the demons.................................886

182. Encounter between Lak¶maƒa andRåvaƒa ...............................................893

183. Råvaƒaís swoon; destruction of hissacrificial performance; combatbetween ›r∂ Råma and Råvaƒa ........895

184. Indra (the lord of paradise) sends achariot for the use of ›r∂ Råma; encounterbetween ›r∂ Råma and Råvaƒa...........901

185. Råvaƒa hurls a lance at Vibh∂¶aƒa :›r∂ Råma puts Vibh∂¶aƒa behind Himand exposes Himself to its full force;encounter between Vibh∂¶aƒa and Råvaƒa .... 908

186. Combat of Råvaƒa and Hanumån;Råvaƒa creates phantoms and ›r∂ Råmadisperses the phantoms ....................909

187. Fierce fighting; Råvaƒaís swoon .......912188. Dialogue between S∂tå and

Trija¢å .................................................914189. Final encounter between ›r∂ Råma

and Råvaƒa; end of Råvaƒa; shoutsof victory everywhere ........................919

190. Mandodar∂ and other queens lament;Råvaƒaís funeral ................................923

191. Vibh∂¶aƒaís installation ......................926192. Hanumån carries the happy news to

S∂tå; S∂tå rejoins ›r∂ Råma and entersfire as a test of her purity ................927

193. The gods sing the Lordís praises;Indra rains down nectar on thedead ...................................................932

194. Vibh∂¶aƒaís entreaty; Sri Ramaportrayal and Bharataís condition bydue to the excessive love he boretowards the Lord; ›r∂ Råma urgesVibh∂¶aƒa to arrange His speedy returnto Ayodhyå.....................................939

195. Vibh∂¶aƒa rains down clothes andornaments from the air and themonkeys and bears pick themup and adorn their person withthem ...................................................941

196. ›r∂ Råma and S∂tå leave for Ayodhyåon the aerial car, Pu¶paka ................943

197. The glory of ›r∂ Råmaís story ..........947

Descent VII(Uttara-KåƒŒa)

198. Invocations .........................................949199. Bharataís desolation; meeting of

Bharata and Hanumån; rejoicing inAyodhyå .............................................950

200. ›r∂ Råmaís Reception; meeting withBharata; universal rejoicing on meeting›r∂ Råma ............................................956

201. ›r∂ Råmaís Coronation; VedasíAlleluia; Lord ›ivaís Alleluia ..............965

202. ›r∂ Råma bestows parting presentson the monkeys and the Ni¶ådachief ...................................................973

203. Account of ›r∂ Råmaís Reign ...........976204. Birth of sons to the four brothers;

Ayodhyåís loveliness; arrival ofthe sage Sanaka and his threebrothers and their dialogue with›r∂ Råma ...........................................981

[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

Procedure of Reciting the RåmacaritamånasaThose 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 theDivine 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. Thereading should be commenced after that.

INVOCATION

ÃÈ‹‚Ë∑§ Ÿ◊SÃÈèÿÁ◊„UÊªë¿U ‡ÊÈÁøfl˝Ã – ŸÒ´¸§àÿ ©U¬Áfl‡ÿŒ¢ ¬Í¡Ÿ¢ ¬˝ÁÃªÎsÔÃÊ◊˜H 1H˙ ÃÈ‹‚ËŒÊ‚Êÿ 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◊„UÊªë¿U ‡ÊÈ÷¬˝Œ – ©UûÊ⁄U¬Ífl¸ÿÙ◊¸äÿ ÁÃDÔU ªÎ̂ ÔUËcfl ◊̆ ø¸Ÿ◊˜H 2H˙ flÊÀ◊Ë∑§Êÿ Ÿ◊—–

ìObeisance to you, O Vålm∂ki ! Pray come here, O bestower of blessings ! Takeyour seat in the north-east and accept my homage. Obeisance to Vålm∂ki.î

ªÊÒ⁄UË¬Ã Ÿ◊SÃÈèÿÁ◊„UÊªë¿U ◊„UE⁄U – ¬Ífl¸ŒÁˇÊáÊÿÊ◊¸äÿ ÁÃDÔ ¬Í¡Ê¢ ªÎ„UÊáÊ ◊H 3H˙ ªÊÒ⁄UË¬Ãÿ 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 theSpouse of Gaur∂.î

üÊË‹ˇ◊áÊ Ÿ◊SÃÈèÿÁ◊„UÊªë¿U ‚„UÁ¬˝ÿ— – ÿÊêÿ÷Êª ‚◊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

üÊË‡ÊòÊÈÉÊA Ÿ◊SÃÈèÿÁ◊„UÊªë¿U ‚„UÁ¬˝ÿ— – ¬Ë∆USÿ ¬Áp◊ ÷Êª ¬Í¡Ÿ¢ SflË∑È§L§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÷⁄UÃ Ÿ◊SÃÈèÿÁ◊„UÊªë¿U ‚„UÁ¬˝ÿ— – ¬Ë∆U∑§SÿÊûÊ⁄U ÷Êª ÁÃDÔU ¬Í¡Ê¢ ªÎ„UÊáÊ ◊H 6H˙ üÊË‚¬%Ë∑§Êÿ ÷⁄UÃÊÿ Ÿ◊—–

ìObeisance to you, O Bharata! Pray come here with your beloved consort(MåƒŒav∂), 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◊„UÊªë¿U ∑Î§¬ÊÁŸœ – ¬Ífl¸÷Êª¢ ‚◊ÊÁÃDÔU ¬Í¡Ÿ¢ SflË∑È§L§ ¬˝÷ÊH 7H˙ „UŸÈ◊Ã Ÿ◊—–

[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 toHanumån.î

•Õ ¬˝œÊŸ¬Í¡Ê ø ∑§Ã¸√ÿÊ ÁflÁœ¬Ífl¸∑§◊Ỗ – ¬Èc¬ÊTÁ‹¢ ªÎ„UËàflÊ ÃÈ äÿÊŸ¢ ∑È§ÿȨ̂à¬⁄USÿ øH 8H

The principal deity (›r∂ Råma accompanied by His Consort, S∂tå) should then beworshipped with due ceremony. Taking flowers in the hollow of his or her palms thereader should meditate on the Supreme Deity (›r∂ Råma) in the light of the followingverse:ó

⁄UQ§Êê÷Ê¡Œ‹ÊÁ÷⁄UÊ◊ŸÿŸ¢ ¬ËÃÊê’⁄UÊ‹VÔÃ¢ ‡ÿÊ◊ÊXÔ¢U Ám÷È¡¢ ¬˝‚ÛÊflŒŸ¢ üÊË‚ËÃÿÊ ‡ÊÊÁ÷Ã◊Ỗ–∑§ÊL§áÿÊ◊ÎÃ‚Êª⁄¢U Á¬˝ÿªáÊÒ÷˝Ê¸òÊÊÁŒÁ÷÷Ê¸ÁflÃ¢ flãŒÁflcáÊÈÁ‡ÊflÊÁŒ‚√ÿ◊ÁŸ‡Ê¢ ÷Q§CÔUÁ‚Áh¬˝Œ◊ỖH 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 ofnectar in the form of mercy, who is waited upon even by Vi¶ƒu, ›iva and others and ismeditated upon alongwith His three brothers and other favourite attendants (Hanumånand others) and who grants the desire of His devotees.î

•Êªë¿U ¡ÊŸ∑§ËŸÊÕ ¡ÊŸÄÿÊ ‚„U ⁄UÊÉÊfl – ªÎ„UÊáÊ ◊◊ ¬Í¡Ê¢ ø flÊÿÈ¬ÈòÊÊÁŒÁ÷ÿÈ¸Ã—H 10H

ìPlease come, O Lord of Janakaís Daughter, alongwith S∂tå and accept myhomage with Hanumån (son of the wind-god) and others, O Scion of Raghu.î

‚ÈfláÊ¸⁄UÁøÃ¢ ⁄UÊ◊ ÁŒ√ÿÊSÃ⁄UáÊ‡ÊÊÁ÷Ã◊Ỗ – •Ê‚Ÿ¢ Á„U ◊ÿÊ ŒûÊ¢ ªÎ„UÊáÊ ◊ÁáÊÁøÁòÊÃ◊̃ÔH 11H

ìOccupy, O Råma, this bejewelled seat of gold, offered by me, and spread overwith an exquisite covering.î

The Deity should then be worshipped with the sixteenfold equipage prescribed inthe scriptures.*

˙ •Sÿ üÊË◊ã◊ÊŸ‚⁄UÊ◊ÊÿáÊüÊË⁄UÊ◊øÁ⁄UÃSÿ üÊËÁ‡Êfl∑§Ê∑§÷È‡ÊÈÁá«UÿÊôÊflÀÄÿªÊSflÊÁ◊ÃÈ‹‚ËŒÊ‚Ê ´§·ÿ—üÊË‚ËÃÊ⁄UÊ◊Ê ŒflÃÊ üÊË⁄UÊ◊ŸÊ◊ ’Ë¡¢ ÷fl⁄UÊª„U⁄UË ÷ÁQ§— ‡ÊÁQ§— ◊◊ ÁŸÿÁãòÊÃÊ‡Ê·ÁflÉÊAÃÿÊüÊË‚ËÃÊ⁄UÊ◊¬˝ËÁÃ¬Ífl¸∑§‚∑§‹◊ŸÊ⁄UÕÁ‚hKÕZ ¬Ê∆U ÁflÁŸÿÊª—–

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; Devotionwhich cures the disease of transmigration, is the ›akti (motive force or energy); and theobject of this reading is to ward off all evils and accomplish all oneís desires through thepropitiation of S∂tå and Råma.î

Then water should be sipped thrice with the recitation of the following Mantras oneafter another üÊË‚ËÃÊ⁄UÊ◊ÊèÿÊ¢ Ÿ◊—; üÊË⁄UÊ◊øãº˝Êÿ Ÿ◊— and üÊË⁄UÊ◊÷º˝Êÿ Ÿ◊— . A Pråƒåyåma should also beperformed with the recitation of the B∂ja-Mantra sacred to S∂tå and Råma.

* The sixteenfold equipage of worship consists of:ó1. 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-leaveswith 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

[XV]

KARANYÅSA

Karanyåsa consists in invoking and installing typical Mantras on the variousfingers, palms and back of the hands. In Karanyåsa as well as in A∆ganyåsa theMantras are treated as possessing a living form and it is these personified forms of theMantras that the touched and greeted by citing the names of the particular limbs. Throughthis process the reciter himself is indentified with the Mantra and brought under the fullprotection of the Mantra-god. He is purified both externally and internally and is infusedwith divine energy. His spiritual practice runs a smooth course till the very end andproves beneficial to him.

The procedure of ëKaranyåsaí in this case is as follows:ó

¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑È§ÁÃ œŸ œ⁄U◊ œÊ◊ ∑§H•XÔ‰UDÔUÊèÿÊ¢ Ÿ◊—–

(The hosts of virtues possessed by Råma are a blessing to the world and thebestowers of Liberation, riches, religious merit and the Divine Abode).

Uttering these words the thumbs of both the hands should be touched with theindex-fingers.

⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È„UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥HÃ¡¸ŸËèÿÊ¢ Ÿ◊—–

(Multitudes of sins dare not stand in the presence of those who utter the nameëRåmaí even while yawning.)

Uttering this the index-fingers of both the hands should be touched with thethumbs.

⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U Ã •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 therole 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 thethumbs.

©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflÃ ⁄UÊ◊È ªÊ‚ÊßZH•ŸÊÁ◊∑§ÊèÿÊ¢ Ÿ◊—–

(Bhagavån ›r∂ Råma makes the whole creation dance like a wooden doll, OPårvat∂.)

Uttering this the ring-fingers of both the hands should be touched with thethumbs.

‚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 sinscommitted by it through millions of births are dissolved then and there.)

Uttering this the little fingers of both the hands should be touched with thethumbs.

◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑È§‹ŸÊÿ∑§ – œÎÃ ’⁄U øÊ¬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H∑§⁄UÃ‹∑§⁄U¬ÎDÔUÊèÿÊ¢ Ÿ◊—–

(Protect me, O Leader of Raghuís race, holding as You do an excellent bow andbrilliant arrow in Your hands.)

Uttering this the palms and backs of both the hands should be touched one afteranother each with the other hand.

AÃGANYÅSA

In A∆ganyåsa the heart and other parts of the body are touched with all the fingersof the right hand joined together.

¡ª ◊¢ª‹ ªÈŸ ª˝Ê◊ ⁄UÊ◊ ∑§ – ŒÊÁŸ ◊È∑È§ÁÃ œŸ œ⁄U◊ œÊ◊ ∑§HNUŒÿÊÿ Ÿ◊—–

Uttering this the heart should be touched with all the five fingers of the righthand.

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¥HÁ‡Ê⁄U‚ SflÊ„UÊ–

The tuft of hair on the head should then be touched after uttering the followingline:ó

⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U Ã •ÁäÊ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊHÁ‡ÊπÊÿÒ fl·≈˜UÔ–

After uttering the following line the right shoulder should be touched with the fingersof the left hand and vice versa:ó

©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflÃ ⁄UÊ◊È ªÊ‚ÊßZH∑§fløÊÿ „ÈU◊Ỗ–

After uttering the following line both the eyes should be touched with the finger-tipsof the right hand:ó

‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥HŸòÊÊèÿÊ¢ flÊÒ·≈˜UÔ–

After uttering the following line the right hand should be taken round the headcounter-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 theright.

◊Ê◊Á÷⁄UˇÊÿ ⁄UÉÊÈ∑È§‹ŸÊÿ∑§ – œÎÃ ’⁄U øÊ¬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H•SòÊÊÿ »§≈˜UÔ–

DHYÅNAThe form of the Lord should then be meditated upon with the help of the following

lines:ó◊Ê◊fl‹Ê∑§ÿ ¬¢∑§¡‹ÊøŸ – ∑Î§¬Ê Á’‹Ê∑§ÁŸ ‚Êø Á’◊ÊøŸHŸË‹ ÃÊ◊⁄U‚ SÿÊ◊ ∑§Ê◊ •Á⁄U – NUŒÿ ∑¢§¡ ◊∑§⁄¢UŒ ◊œÈ¬ „UÁ⁄UH¡ÊÃÈœÊŸ ’M§Õ ’‹ ÷¢¡Ÿ – ◊ÈÁŸ ‚îÊŸ ⁄¢U¡Ÿ •ÉÊ ª¢¡ŸH÷Í‚È⁄U ‚Á‚ Ÿfl ’Î¢Œ ’‹Ê„U∑§ – •‚⁄UŸ ‚⁄UŸ ŒËŸ ¡Ÿ ªÊ„U∑§H

÷È¡’‹ Á’¬È‹ ÷Ê⁄U ◊Á„U π¢Á«UÃ – π⁄U ŒÍ·Ÿ Á’⁄UÊœ ’œ ¬¢Á«UÃH

[XVI]

[XVII]

⁄UÊflŸÊÁ⁄U ‚ÈπM§¬ ÷Í¬’⁄U – ¡ÿ Œ‚⁄UÕ ∑È§‹ ∑È§◊ÈŒ ‚ÈœÊ∑§⁄UH

‚È¡‚ ¬È⁄UÊŸ Á’ÁŒÃ ÁŸª◊Êª◊ – ªÊflÃ ‚È⁄U ◊ÈÁŸ ‚¢Ã ‚◊Êª◊H

∑§ÊL§ŸË∑§ éÿ‹Ë∑§ ◊Œ π¢«UŸ – ‚’ Á’Áœ ∑È§‚‹ ∑§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 Yourgracious look. You are swarthy of hue like the blue lotus, O Hari, and a bee as it weredrinking in he nectarean love of the lotus-like heart of Lord ›iva (an avowed enemy ofthe god of love). You crush the might of the demon hosts, delight the sages and saintsand wipe out sins. You are a mass of fresh clouds for the crop in the form of theBråhmaƒas (the gods on this earth), the refuge of the forlorn and a brateater of thehumble. You relieve the burden of the earth by the enormous strength of Your arm andare an adept in killing the demons Khara, Dµu¶aƒa and Virådha. An enemy of the demonking Råvaƒa and bliss personified, You are the noblest of kings. Glory to You, who areas 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 ofcompassion, You crush false pride and are perfect in everyway, O ornament ofAyodhyå! Your Name wipes out the impurities of this sinful age and curbs the feeling ofmeum. 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 thebody of the text itself and have therefore not been separately mentioned.

U

˙

›r∂ Råmacaritamånasa(The Månasa lake containing the exploits of ›r∂ Råma)

Descent One(Båla-KåƒŒa)

‡‹Ê∑§fláÊÊ¸ŸÊ◊Õ¸‚¢ÉÊÊŸÊ¢ ⁄U‚ÊŸÊ¢ ¿UãŒ‚Ê◊Á¬–◊XÔU‹ÊŸÊ¢ ø ∑§ûÊÊ¸⁄Uı flãŒ flÊáÊËÁflŸÊÿ∑§ıH 1H

›lokavarƒånåmarthasa≈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 of sounds represented by the alphabet, of the multitudes of objects denoted bythose sounds, of poetic sentiments as well as of metres, and the begetters of all blessings. (1)

÷flÊŸË‡ÊVÔU⁄Uı flãŒ üÊhÊÁflEÊ‚M§Á¬áÊı–ÿÊèÿÊ¢ ÁflŸÊ Ÿ ¬‡ÿÁãÃ Á‚hÊ— SflÊãÃ—SÕ◊ËE⁄U◊˜H 2Hbhavån∂‹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 Godenshrined in their very heart. (2)

flãŒ ’Ùœ◊ÿ¢ ÁŸàÿ¢ ªÈL¢§ ‡ÊVÔU⁄UM§Á¬áÊ◊˜–ÿ◊ÊÁüÊÃÙ Á„U fl∑˝§Ù˘Á¬ øãº˝— ‚fl¸òÊ flãlÃH 3Hvande 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, isuniversally adored. (3)

‚ËÃÊ⁄UÊ◊ªÈáÊª˝Ê◊¬ÈáÿÊ⁄UáÿÁfl„UÊÁ⁄UáÊı –flãŒ Áfl‡ÊÈhÁflôÊÊŸı ∑§flËE⁄U∑§¬ËE⁄UıH 4Hs∂tåråmaguƒagråmapuƒyåraƒyavihåriƒau ,vande vi‹uddhavij¤ånau kav∂‹varakap∂‹varau.4.

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2 * ›R∫ RÅMACARITAMÅNASA *

I pay homage to the king of bards (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∂tåand Råma. (4)

©UjflÁSÕÁÃ‚¢„UÊ⁄U∑§ÊÁ⁄UáÊË¥ Ä‹‡Ê„UÊÁ⁄UáÊË◊˜–‚fl¸üÊÿS∑§⁄UË¥ ‚ËÃÊ¢ ŸÃÙ˘„¢U ⁄UÊ◊flÀ‹÷Ê◊˜H 5Hudbhavasthitisa≈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 begetsall blessings. (5)

ÿã◊ÊÿÊfl‡ÊflÌûÊ ÁflE◊Áπ‹¢ ’˝rÊÔÊÁŒŒflÊ‚È⁄UÊÿà‚ûflÊŒ◊Î·Òfl ÷ÊÁÃ ‚∑§‹¢ ⁄UîÊı ÿÕÊ„U÷˝¸◊—–ÿà¬ÊŒå‹fl◊∑§◊fl Á„U ÷flÊê÷ÙäÊÁSÃÃË·Ê¸flÃÊ¢flãŒ˘„¢U Ã◊‡Ê·∑§Ê⁄UáÊ¬⁄¢U ⁄UÊ◊ÊÅÿ◊Ë‡Ê¢ „UÁ⁄U◊˜H 6Hyanmåyåva‹avartti vi‹vamakhila≈ brahmådidevåsuråyatsattvådamæ¶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 entireuniverse including gods from Brahmå (the Creator) downwards and demons, whosepresence lends positive reality to the world of appearancesóeven as the false notionof a serpent is entertained with reference to a ropeóand whose feet are the onlybark for those who are eager to cross the ocean of mundane existence. (6)

ŸÊŸÊ¬È⁄UÊáÊÁŸª◊Êª◊‚ê◊Ã¢ ÿŒ̃ ⁄UÊ◊ÊÿáÊ ÁŸªÁŒÃ¢ ̀ §ÁøŒãÿÃÙ˘Á¬–SflÊãÃ—‚ÈπÊÿ ÃÈ‹‚Ë ⁄UÉÊÈŸÊÕªÊÕÊ÷Ê·ÊÁŸ’ãœ◊ÁÃ◊Ü¡È‹◊ÊÃŸÙÁÃ H 7Hnånåpuråƒanigamågamasammata≈ yad råmåyaƒe nigadita≈ kvacidanyatoípi,svånta¨sukhåya tulas∂ raghunåthagåthå bhå¶ånibandhamatima¤julamåtanoti.7.

For the gratification of his own self Tulas∂dåsa brings forth this very elegantcomposition relating in common parlance the story of the Lord of Raghus, which is in accordwith the various Puråƒas, Vedas and the Ågamas (Tantras), and incorporates what hasbeen recorded in the Råmåyaƒa (of Vålm∂ki) and culled from some other sources. (7)

‚Ê0ó¡Ù ‚ÈÁ◊⁄UÃ 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 arepository of wisdom and an abode of blessed qualities, shower his grace. (1)

"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""* BÅLA-KÅ°NœA * 3

◊Í∑§ „UÙß ’ÊøÊ‹ ¬¢ªÈ ø…∏Uß ÁªÁ⁄U’⁄U ª„UŸ–¡Ê‚È ∑Î§¬Ê° ‚Ù ŒÿÊ‹ º˝fl©U ‚∑§‹ ∑§Á‹ ◊‹ Œ„UŸH 2Hmµµuka 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 Kaliage, 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‚Êª⁄U ‚ÿŸH 3Hn∂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 abodein my bosom. (3)

∑È¢§Œ ß¢ŒÈ ‚◊ Œ„U ©U◊Ê ⁄U◊Ÿ ∑§L§ŸÊ •ÿŸ–¡ÊÁ„U ŒËŸ ¬⁄U Ÿ„U ∑§⁄U©U ∑Î§¬Ê ◊Œ¸Ÿ ◊ÿŸH 4Hku≈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 ofcompassion and who is fond of the afflicted, be gracious. (4)

’¢Œ©° ªÈL§ ¬Œ ∑¢§¡ ∑Î§¬Ê Á‚¢œÈ Ÿ⁄UM§¬ „UÁ⁄U–◊„UÊ◊Ù„U Ã◊ ¬È¢¡ ¡Ê‚È ’øŸ ⁄UÁ’ ∑§⁄U ÁŸ∑§⁄UH 5Hba≈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 fordispersing the mass of darkness in the form of gross ignorance. (5)

øı0ó’¢Œ©°U ªÈL§ ¬Œ ¬ŒÈ◊ ¬⁄UÊªÊ – ‚ÈL§Áø ‚È’Ê‚ ‚⁄U‚ •ŸÈ⁄UÊªÊH•Á◊• ◊ÍÁ⁄U◊ÿ øÍ⁄UŸ øÊM§ – ‚◊Ÿ ‚∑§‹ ÷fl L§¡ ¬Á⁄UflÊM§H 1H‚È∑Î§ÁÃ ‚¢÷È ÃŸ Á’◊‹ Á’÷ÍÃË – ◊¢¡È‹ ◊¢ª‹ ◊ÙŒ ¬˝‚ÍÃËH¡Ÿ ◊Ÿ ◊¢¡È ◊È∑È§⁄U ◊‹ „U⁄UŸË – Á∑§∞° ÁÃ‹∑§ ªÈŸ ªŸ ’‚ ∑§⁄UŸËH 2HüÊËªÈ⁄U ¬Œ Ÿπ ◊ÁŸ ªŸ ¡ÙÃË – ‚ÈÁ◊⁄UÃ ÁŒéÿ ŒÎÁc≈U Á„Uÿ° „UÙÃËHŒ‹Ÿ ◊Ù„U Ã◊ ‚Ù ‚¬˝∑§Ê‚Í – ’«∏U ÷Êª ©U⁄U •Êflß ¡Ê‚ÍH 3H©UÉÊ⁄UÁ„¢U Á’◊‹ Á’‹ÙøŸ „UË ∑§ – Á◊≈Á„¢U ŒÙ· ŒÈπ ÷fl ⁄U¡ŸË ∑§H‚Í¤ÊÁ„U¢ ⁄UÊ◊ øÁ⁄UÃ ◊ÁŸ ◊ÊÁŸ∑§ – ªÈ¬ÈÃ ¬˝ª≈U ¡„°U ¡Ù ¡Á„U πÊÁŸ∑§H 4H

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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∂.jana mana ma≈ju mukura mala haran∂, ki~e

. tilaka guna gana basa karan∂.2.

‹r∂gura pada nakha mani gana jot∂, sumirata dibya dæ¶¢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 andflavoured with love. It is a lovely powder of the life-giving herb, which allays the host of allthe attendant ills of mundane existence. It adorns the body of a lucky person even as whiteashes beautify the person of Lord ›iva, and brings forth sweet blessings and joys. It rubsthe dirt off the beautiful mirror in the shape of the devoteeís heart; when applied to theforehead in the form of a Tilaka (a religious mark), it attracts a host of virtues. Thesplendour of gems in the form of nails on the feet of the blessed Guru unfolds divine visionin the heart by its very thought. The lustre disperses the shades of infatuation, highlyblessed is he in whose bosom it shines. With its very appearance the bright eyes of themind get opened; the attendant evils and sufferings of the night of mundane existencedisappear; and gems and rubies in the shape of stories of ›r∂ Råma, both patent andhidden, wherever and in whatever mine they may be, come to lightó (1ó4)

ŒÙ0ó¡ÕÊ ‚È•¢¡Ÿ •¢Á¡ ŒÎª ‚Êœ∑§ Á‚h ‚È¡ÊŸ–∑§ıÃÈ∑§ ŒπÃ ‚Ò‹ ’Ÿ ÷ÍÃ‹ ÷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 ofwisdom easily discover a host of mines on hill-tops, in the midst of forests and in thebowels of the earth. (1)

øı0óªÈL§ ¬Œ ⁄U¡ ◊ÎŒÈ ◊¢¡È‹ •¢¡Ÿ – ŸÿŸ •Á◊• ŒÎª ŒÙ· Á’÷¢¡ŸHÃÁ„¢ ∑§Á⁄U Á’◊‹ Á’’∑§ Á’‹ÙøŸ – ’⁄UŸ©°U ⁄UÊ◊ øÁ⁄UÃ ÷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⁄UÃ ‚È÷ øÁ⁄UÃ ∑§¬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 4HÁ’Áœ ÁŸ·œ◊ÿ ∑§Á‹ ◊‹ „U⁄UŸË – ∑§⁄U◊ ∑§ÕÊ ⁄UÁ’Ÿ¢ŒÁŸ ’⁄UŸËH„UÁ⁄U „U⁄U ∑§ÕÊ Á’⁄UÊ¡ÁÃ ’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 – ‚flÃ ‚ÊŒ⁄U ‚◊Ÿ ∑§‹‚ÊH 6H•∑§Õ •‹ıÁ∑§∑§ ÃË⁄UÕ⁄UÊ™§ – Œß ‚l »§‹ ¬˝ª≈U ¬˝÷Ê™§H 7H

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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 jehi Ú jaga jasa påvå.3.

muda ma≈galamaya sa≈ta samåjµu, jo jaga ja≈gama t∂ratharåjµu.råma bhakti jaha°

surasari dhårå, 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 asit were for the eyes and remedies the defects of vision. Having brightened my eyes ofdiscernment thereby I proceed to relate the story of ›r∂ Råma, which secures freedomfrom the bondage of mundane existence. First I reverence the feet of Bråhmaƒas, thevery gods on earth, who are able to dispel all doubts born of ignorance. Then I makeloving obeisance, in a polite language, to the whole body of pious souls, the mines of allvirtues. The conduct of holy men is noble as the career of the cotton plant, the fruitwhereof is tasteless, white and fibrous (even as the doings of saints yield results whichare free from attachment, stainless and full of goodness).* Even by suffering hardships( in the form of ginning, spinning and weaving) the cotton plant covers othersí faults andhas thereby earned in the world a renown which is worthy of adoration. The assemblageof 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 theholy Ga∆gå, the river of the celestials; while the proceeding of an enquiry into the natureof Brahma (the Absolute) constitutes the Sarasvat∂ (a subterranean stream which istraditionally believed to join the Ga∆gå and the Yamunå at Prayåga, thus accounting forthe name ëTriveƒ∂í, which signifies a meeting-place of three rivers). Discourses on Karmaor Action, consisting of injunctions and interdictions, have been spoken of as the sacredYamunåóa daughter of the sun-god in her angelic formówashing the impurities of theKali age; while the anecdotes of Vi¶ƒu and ›iva stand out as the triple stream known asTriveƒ∂, bringing joy and blessings to those who listen to them. Unwavering faith in theirown creed constitutes the immortal banyan tree and noble actions represent the royalcourt 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; itbestows the reward immediately and its glory is manifest. (1ó7)

ŒÊ0ó‚ÈÁŸ ‚◊È¤Ê®„U ¡Ÿ ◊ÈÁŒÃ ◊Ÿ ◊îÊ®„U •ÁÃ •ŸÈ⁄UÊª–‹„U®„U øÊÁ⁄U »§‹ •¿UÃ ÃŸÈ ‚ÊœÈ ‚◊Ê¡ ¬˝ÿÊªH 2H

Do.: suni samujhahiÚ jana mudita mana majjahi Ú 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, ëVi‹adaí andëGunamayaí, which words can be interpreted both ways as in the rendering given above.

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Men who having heard the glory of this moving Prayåga in the form of theassemblage of holy men appreciate it with an enraptured mind and then take a plungeinto it with extreme devotion obtain the four rewards* of human existence during theirvery lifetime. (2)

øı0ó◊îÊŸ »§‹ ¬Áπ• ÃÃ∑§Ê‹Ê – ∑§Ê∑§ „UÙ®„U Á¬∑§ ’∑§©U ◊⁄UÊ‹ÊH‚ÈÁŸ •Êø⁄U¡ ∑§⁄ÒU ¡ÁŸ ∑§Ùß¸ – ‚Ã‚¢ªÁÃ ◊Á„U◊Ê Ÿ®„U ªÙß¸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 øÃŸ ¡Ëfl ¡„UÊŸÊH 2H◊ÁÃ ∑§Ë⁄UÁÃ ªÁÃ ÷ÍÁÃ ÷‹Êß¸ – ¡’ ¡®„U ¡ÃŸ ¡„UÊ° ¡®„U ¬Êß¸H‚Ù ¡ÊŸ’ ‚Ã‚¢ª ¬˝÷Ê™§ – ‹Ù∑§„°UÈ ’Œ Ÿ •ÊŸ ©U¬Ê™§H 3HÁ’ŸÈ ‚Ã‚¢ª Á’’∑§ Ÿ „UÙß¸ – ⁄UÊ◊ ∑Î§¬Ê Á’ŸÈ ‚È‹÷ Ÿ ‚Ùß¸H‚Ã‚¢ªÃ ◊ÈŒ ◊¢ª‹ ◊Í‹Ê – ‚Ùß »§‹ Á‚Áœ ‚’ ‚ÊœŸ »Í§‹ÊH 4H‚∆U ‚Èœ⁄U®„U ‚Ã‚¢ªÁÃ ¬Êß¸ – ¬Ê⁄U‚ ¬⁄U‚ ∑È§œÊÃ ‚È„UÊß¸HÁ’Áœ ’‚ ‚È¡Ÿ ∑È§‚¢ªÃ ¬⁄U„UË¥ – »§ÁŸ ◊ÁŸ ‚◊ ÁŸ¡ ªÈŸ •ŸÈ‚⁄U„UË¥H 5HÁ’Áœ „UÁ⁄U „U⁄U ∑§Á’ ∑§ÙÁ’Œ ’ÊŸË – ∑§„UÃ ‚ÊœÈ ◊Á„U◊Ê ‚∑È§øÊŸËH‚Ù ◊Ù ‚Ÿ ∑§Á„U ¡ÊÃ Ÿ ∑Ò§‚¥ – ‚Ê∑§ ’ÁŸ∑§ ◊ÁŸ ªÈŸ ªŸ ¡Ò‚¥H 6H

Cau.: majjana phala pekhia tatakålå, kåka hohi Ú pika bakau marålå.suni åcaraja karai jani ko∂, satasa≈gati mahimå nahi Ú 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° jehi Ú 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 an immersion into the sacred waters of this king of holy places isinstantly perceived: crows turn into cuckoos and herons into swans. Let no one marvelto hear this; the glory of contact with saints is no secret. Vålm∂ki†, Nårada‡ andAgastya§, who was born of a pitcher, have related the story of their birth and transformationwith their own lips. Of the various creatures, both animate and inanimate, living in thisworld, 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 sevenseers 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 incarnationand even as a child came in touch with holy men, who imparted him the highest wisdom and made him a realdevotee 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 ofthe same pitcher. The association thus obtained in his embryonic state with a great sage made him equally great.

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it to be the result of association with holy men; there is no other means either in the worldor in the Vedas. Wisdom dawns not without association with saints and such associationcannot be easily had without the grace of ›r∂ Råma. Contact with noble souls is the rootof joy and blessings; it constitutes the very fruit and fulfilment of all endeavours, whereasall other practices are blossoms as it were. Through contact with the virtuous even thewicked get reformed, just as a base metal is transmuted by the touch of the philosopherísstone. On the other hand, if by mischance good men fall into evil company, they maintaintheir noble character like the gem on the hood of a serpent. Even the speech of deitieslike Brahmå, Vi¶ƒu and ›iva, poets and men of wisdom falters in depicting the glory ofpious souls. Much less can it be described by me, even as a dealer in vegetables findshimself incapable of expatiating on the qualities of gems. (1ó6)

ŒÊ0ó’¢Œ©°U ‚¢Ã ‚◊ÊŸ ÁøÃ Á„UÃ •ŸÁ„UÃ ŸÁ„¢U ∑§Ùß–•¢¡Á‹ ªÃ ‚È÷ ‚È◊Ÿ Á¡Á◊ ‚◊ ‚Èª¢œ ∑§⁄U ŒÙßH 3 (∑§)H

‚¢Ã ‚⁄U‹ ÁøÃ ¡ªÃ Á„UÃ ¡ÊÁŸ ‚È÷Ê©U ‚Ÿ„ÈU–’Ê‹Á’Ÿÿ ‚ÈÁŸ ∑§Á⁄U ∑Î§¬Ê ⁄UÊ◊ø⁄UŸ ⁄UÁÃ 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 itsfragrance alike to both the hands (the one which plucked it and that which held andpreserved it). Realizing thus the noble disposition and loving nature of saints, who areinnocent at heart and catholic in spirit, I make this humble submission to them. Listeningto my childlike prayer and taking compassion on me, O noble souls, bless me withdevotion 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„UÃ „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„UÃ ÉÊÎÃ Á¡ã„U ∑§ ◊Ÿ ◊ÊπËH 2HÃ¡ ∑Î§‚ÊŸÈ ⁄UÙ· ◊Á„U·‚Ê – •ÉÊ •flªÈŸ œŸ œŸË œŸ‚ÊH©UŒÿ ∑§Ã ‚◊ Á„UÃ ‚’„UË ∑§ – ∑È¢§÷∑§⁄UŸ ‚◊ ‚ÙflÃ ŸË∑§H 3H¬⁄U •∑§Ê¡È ‹ÁªU ÃŸÈ ¬Á⁄U„U⁄U„UË¥ – Á¡Á◊ Á„U◊ ©U¬‹ ∑Î§·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 Ã„UË – ‚¢ÃÃ ‚È⁄UÊŸË∑§ Á„UÃ ¡„UËH 5H’øŸ ’ÖÊ˝ ¡Á„U ‚ŒÊ Á¬•Ê⁄UÊ – ‚„U‚ ŸÿŸ ¬⁄U ŒÙ· ÁŸ„UÊ⁄UÊH 6H

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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 sabah∂ 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 withoutpurpose even to the friendly, to whom othersí loss is their own gain, and who delightin othersí desolation and wail over their prosperity. They try to eclipse the glory ofVi¶ƒu and ›iva even as the demon Råhu intercepts the light of the full moon (duringwhat is known as the lunar eclipse); and they are valiant like the reputed kingSahasrabåhu* (so-called because of his possessing a thousand arms) in workingothersí 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 theyemulate 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 riseof a comet their advancement augurs ill for othersí interests; like the slumber ofKumbhakarƒa† their decline alone is propitious for the world. They lay down their verylife in order to be able to harm others, even as hail-stones dissolve after destroying thecrop. I reverence a wicked soul as the fiery (thousand-tongued) serpent-god ›e¶a, inso 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 earsin order to be able to hear the glories of the Lord to his heartís content) inasmuch ashe hears of othersí faults with the thousand ears as it were. Once more do I supplicateto him as Indra (the lord of celestials) in so far as wine appears charming and beneficialto him (even as the army of gods is beneficent to Indra).‡ Harsh Ianguage is dear tohim even as the thunderbolt is fondly cherished by Indra; and he detects othersí faultswith a thousand eyes as it were. (1ó6)

ŒÊ0ó©UŒÊ‚ËŸ •Á⁄U ◊ËÃ Á„UÃ ‚ÈŸÃ ¡⁄U®„U π‹ ⁄UËÁÃ–¡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 voraciouseater and consumed a large number of goats. and buffaloes everyday. He kept awake for six months and sleptduring 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 compoundword 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.

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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 lovingentreaties 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 •ÁÃ •ŸÈ⁄UÊªÊ – „UÙ®„U ÁŸ⁄UÊÁ◊· ∑§’„È°UU Á∑§ ∑§ÊªÊH 1H’¢Œ©°U ‚¢Ã •‚îÊŸ ø⁄UŸÊ – ŒÈπ¬˝Œ ©U÷ÿ ’Ëø ∑§¿ÈU ’⁄UŸÊHÁ’¿ÈU⁄UÃ ∞∑§ ¬˝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 •‚ÊœÍ – ¡Ÿ∑§ ∞∑§ ¡ª ¡‹Áœ •ªÊœÍH 3H÷‹ •Ÿ÷‹ ÁŸ¡ ÁŸ¡ ∑§⁄UÃÍÃË – ‹„UÃ ‚È¡‚ •¬‹Ù∑§ Á’÷ÍÃËH‚ÈœÊ ‚ÈœÊ∑§⁄U ‚È⁄U‚Á⁄U ‚ÊœÍ – ª⁄U‹ •Ÿ‹ ∑§Á‹◊‹ ‚Á⁄U éÿÊœÍH 4HªÈŸ •flªÈŸ ¡ÊŸÃ ‚’ ∑§Ùß¸ – ¡Ù ¡Á„U ÷Êfl ŸË∑§ ÃÁ„U ‚Ùß¸H 5H

Cau.: maiÚ apan∂ disi k∂nha nihorå, tinha nija ora na låuba bhorå.båyasa paliahiÚ ati anurågå, hohi Ú 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 turnvegetarians? I adore the feet of a saint and a wicked soul, both of whom give pain,though some difference is said to exist between them. Whereas the former class causemortal pain while parting, the latter give agonizing torment during their meeting. Thoughborn 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 andwine respectively; the unfathomable ocean in the form of this world is their commonparent.* The good and the wicked gather a rich harvest of good reputation and infamyby their respective doings. Although the merits of nectar, the moonóthe seat of nectaróthe Ga∆gåóthe river of the celestialsóand a pious soul, on the one hand, and thedemerits of venom, fire, the unholy river Karmanå‹åówhich is said to be full of theimpurities of the Kali ageóand the hunter, on the other, are known to all, only that whichis 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.

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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 itsdeadly effects. (5)

øı0óπ‹ •ÉÊ •ªÈŸ ‚ÊœÈ ªÈŸ ªÊ„UÊ – ©U÷ÿ •¬Ê⁄U ©UŒÁœ •flªÊ„UÊHÃÁ„U Ã¥ ∑§¿ÈU ªÈŸ ŒÙ· ’πÊŸ – ‚¢ª˝„U àÿÊª Ÿ Á’ŸÈ ¬Á„UøÊŸH 1H÷‹©U ¬Ùø ‚’ Á’Áœ ©U¬¡Ê∞ – ªÁŸ ªÈŸ ŒÙ· ’Œ Á’‹ªÊ∞H∑§„U®„U ’Œ ßÁÃ„UÊ‚ ¬È⁄UÊŸÊ – Á’Áœ ¬˝¬¢øÈ ªÈŸ •flªÈŸ ‚ÊŸÊH 2HŒÈπ ‚Èπ ¬Ê¬ ¬Èãÿ ÁŒŸ ⁄UÊÃË – ‚ÊœÈ •‚ÊœÈ ‚È¡ÊÁÃ ∑È§¡ÊÃËHŒÊŸfl 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⁄UÊª Á’⁄UÊªÊ – ÁŸª◊Êª◊ ªÈŸ ŒÙ· Á’÷ÊªÊH 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 thevirtuous, on the other, are like boundless and unfathomable oceans. That is why I haveenumerated only a few virtues and vices; for they cannot be acquired or discarded withoutbeing duly distinguished. The good as well as the vile, all have been brought into being bythe Creator; it is the Vedas that have differentiated them by reckoning the merits of theformer class and the demerits of the other. The Vedas, the Itihåsas (such as the Råmåyaƒaand 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 oppositessuch as pain and pleasure, sin and merit, day and night, the good and the wicked, goodbirth and vile birth, demons and gods, the high and the low, nectar and poison, a happy lifeand death, Måyå and Brahma, i.e., Matter and Spirit, the soul and God (the Lord of theuniverse), plenty and poverty, the pauper and the king, the sacred Kå‹∂ or Våråƒas∂ andMagadha or North Bihar (the accursed land), the holy Ga∆gå the river of the celestialsóand the unholy Karmanå‹å* (in Bihar), the desert land of Måravåra (Western Råjapµutånåand Sindha) and the rich soil of Målavå, the Bråhmaƒaówho is a veritable god on earthóand the barbarian who feeds on the cow, heaven and hell, attachment and dispassion. TheVedas 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).

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ŒÊ0ó¡«∏U øÃŸ 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 goodnessrejecting 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 ¬˝∑Î§ÁÃ ’‚ øÈ∑§ß ÷‹ÊßZH 1H‚Ù ‚ÈœÊÁ⁄U „UÁ⁄U¡Ÿ Á¡Á◊ ‹„UË¥ – ŒÁ‹ ŒÈπ ŒÙ· Á’◊‹ ¡‚È Œ„UË¥Hπ‹©U ∑§⁄U®„U ÷‹ ¬Êß ‚È‚¢ªÍ – Á◊≈Uß Ÿ ◊Á‹Ÿ ‚È÷Ê©U •÷¢ªÍH 2H‹Áπ ‚È’· ¡ª ’¢ø∑§ ¡™§ – ’· ¬˝ÃÊ¬ ¬ÍÁ¡•®„U Ã™§H©UÉÊ⁄UÁ„U¢ •¢Ã Ÿ „UÙß ÁŸ’Ê„ÍU – ∑§Ê‹ŸÁ◊ Á¡Á◊ ⁄UÊflŸ ⁄UÊ„ÍUH 3HÁ∑§∞„È°U ∑È§’·È ‚ÊœÈ ‚Ÿ◊ÊŸÍ – Á¡Á◊ ¡ª ¡Ê◊fl¢Ã „UŸÈ◊ÊŸÍH„UÊÁŸ ∑È§‚¢ª ‚È‚¢ªÁÃ ‹Ê„ÍU – ‹Ù∑§„È°UU ’Œ Á’ÁŒÃ ‚’ ∑§Ê„ÍUH 4HªªŸ 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 5HœÍ◊ ∑È§‚¢ªÁÃ ∑§ÊÁ⁄Uπ „UÙß¸ – Á‹Áπ• ¬È⁄UÊŸ ◊¢¡È ◊Á‚ ‚Ùß¸H‚Ùß ¡‹ •Ÿ‹ •ÁŸ‹ ‚¢ÉÊÊÃÊ – „UÙß ¡‹Œ ¡ª ¡ËflŸ ŒÊÃÊH 6H

Cau.: asa bibeka jaba dei bidhåtå, taba taji do¶a gunahi Ú 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 pµujiahi Ú 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∂cahi Ú 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 theswan), then alone does the mind abandon evil and gets enamoured of goodness. Byforce of the spirit of the times, old habits and past Karma even the good deviate fromgoodness under the influence of Måyå. But just as servants of ›r∂ Hari rectify that errorand, 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 separatingmilk from water.

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wicked occasionally perform a noble deed due to their good association, although theirevil nature, which is unchangeable, cannot be obliterated. Even those who are impostorsare respected on account of their garb, as the world is taken in by their attractiveappearance. But they are eventually exposed, and cannot keep up their false appearancetill the end, as was the case with Kålanemi*, Råvaƒa† and Råhu.‡ The good arehonoured notwithstanding their mean appearance, even as Jåmbavån (a general ofSugr∂vaís army, who was endowed with the form of a bear and possessed miraculousstrength) and Hanumån (the monkey-god) won honour in this world. Bad association isharmful, while good company is an asset in itself: this is true in the world as well as inthe eyes of the Vedas, and is known to all.Through contact with the wind dust ascendsto the sky, while it is assimilated with mud when united with low-lying waters. Parrotsand Mainås nurtured in the house of the virtuous and the wicked repeat the name ofRåma 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 thePuråƒas with when converted into beautiful ink. Again, in conjunction with water, fire andair it is transformed into a cloud and brings life to the world. (1ó6)

ŒÊ0óª˝„U ÷·¡ ¡‹ ¬flŸ ¬≈U ¬Êß ∑È§¡Ùª ‚È¡�

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