Dialogue between Lakṣmaṇa and the Niṣāda; Sumantra’s dialogue with Śrī Rāma and Sītā and his returning to Ayodhyā
Dohas
sapanēṃ hōi bhikhāri nṛpa raṃku nākapati hōi.
jāgēṃ lābhu na hāni kachu timi prapaṃca jiyaom jōi..92.. [2-92]
“Suppose in a dream a beggar is crowned king or the lord of paradise is reduced to the state of a pauper; on waking, the one does not gain nor does the other lose anything. So must you look upon this world.”
Chaupais
asa bicāri nahiṃ kījaa rōsū. kāhuhi bādi na dēia dōsū..
mōha nisāom sabu sōvanihārā. dēkhia sapana anēka prakārā.. [2-92-1]
ēhiṃ jaga jāmini jāgahiṃ jōgī. paramārathī prapaṃca biyōgī..
jānia tabahiṃ jīva jaga jāgā. jaba jaba biṣaya bilāsa birāgā.. [2-92-2]
hōi bibēku mōha bhrama bhāgā. taba raghunātha carana anurāgā..
sakhā parama paramārathu ēhū. mana krama bacana rāma pada nēhū.. [2-92-3]
rāma brahma paramāratha rūpā. abigata alakha anādi anūpā..
sakala bikāra rahita gatabhēdā. kahi nita nēti nirūpahiṃ bēdā. [2-92-4]
“Reasoning thus be not angry nor blame anyone in vain. Everyone is slumbering in the night of delusion, and while asleep one sees dreams of various kinds. In this night of mundane existence it is Yogīs (mystics) alone who keep awake-Yogīs who are in quest of the highest truth and remain aloof from the world. A soul should be deemed as having awoke from the night of the world only when he develops and aversion for the enjoyments of the world of sense. It is only when right understanding comes that the error of delusion disappears and then alone one develops love for the feet of Śrī Rāma (the Lord of Raghus). O friend, the highest spiritual goal is this: to be devoted to the feet of Śrī Rāma in thought, word and deed. Śrī Rāma is no other than Brahma (God), the supreme Reality, unknown, imperceptible, beginningless, incomparable, free from all change and beyond all diversity. The Vedas ever speak of Him in negative terms (not this).”
Dohas
bhagata bhūmi bhūsura surabhi sura hita lāgi kṛpāla.
karata carita dhari manuja tanu sunata miṭahi jaga jāla..93.. [2-93]
For the sake of His devotees, Earth, the Brāhmaṇas, cows and gods, the gracious Lord takes the form of a man and performs actions by hearing of which the snares of the world are broken asunder.”
Chaupais
sakhā samujhi asa parihari mōhu. siya raghubīra carana rata hōhū..
kahata rāma guna bhā bhinusārā. jāgē jaga maṃgala sukhadārā.. [2-93-1]
sakala sōca kari rāma nahāvā. suci sujāna baṭa chīra magāvā..
anuja sahita sira jaṭā banāē. dēkhi sumaṃtra nayana jala chāē.. [2-93-2]
hṛdayaom dāhu ati badana malīnā. kaha kara jōri bacana ati dīnā..
nātha kahēu asa kōsalanāthā. lai rathu jāhu rāma kēṃ sāthā.. [2-93-3]
banu dēkhāi surasari anhavāī. ānēhu phēri bēgi dōu bhāī..
lakhanu rāmu siya ānēhu phērī. saṃsaya sakala saomkōca nibērī.. [2-93-4]
“Realizing this, O friend, shed all infatuation and be devoted to the feet of Sītā and the Hero of Raghu’s race.” While Lakṣmaṇa was yet recounting Śrī Rāma’s virtues, the day dawned and the Joy and Delighter of the world woke up. After finishing all purificatory acts Śrī Rāma, who was all pure and wise, performed His ablutions and sent for some milk of the banyan tree. He as well as His brother then matted the hair on their heads, a sight which filled the eyes of Sumantra with tears. With great agony in his heart and a doleful face he joined his palms and spoke in most piteous accents, The king of Kosala, my lord, charged me thus: ‘Take the chariot and go with Rāma; let him see the forest and bathe in the Gaṅgā and then speedily bring the two brothers back. Setting at rest all their doubts and scruples do bring Lakṣmaṇa, Rāma and Sītā back to their home.’
Dohas
nṛpa asa kahēu gōsāīṃ jasa kahai karauṃ bali sōi.
kari binatī pāyanha parēu dīnha bāla jimi rōi..94.. [2-94]
“The king has commanded me thus; I shall, however, do as my lord bids me, I assure you.” Having supplicated in this way Sumantra fell at the Lord’s feet and wept like a child.
Chaupais
tāta kṛpā kari kījia sōī. jātēṃ avadha anātha na hōī..
maṃtrahi rāma uṭhāi prabōdhā. tāta dharama matu tumha sabu sōdhā.. [2-94-1]
sibi dadhīci haricaṃda narēsā. sahē dharama hita kōṭi kalēsā..
raṃtidēva bali bhūpa sujānā. dharamu dharēu sahi saṃkaṭa nānā.. [2-94-2]
dharamu na dūsara satya samānā. āgama nigama purāna bakhānā..
maiṃ sōi dharamu sulabha kari pāvā. tajēṃ tihūom pura apajasu chāvā.. [2-94-3]
saṃbhāvita kahu apajasa lāhū. marana kōṭi sama dāruna dāhū..
tumha sana tāta bahuta kā kahaūom. diēom utaru phiri pātaku lahaūom.. [2-94-4]
“Have compassion, my darling, and take steps to see that Ayodhyā is not left without a master.” Śrī Rāma raised the minister and thus admonished him; “Dear father, you have investigated the truths of religion in their entirety. Śibi, Dadhīci and King Hariścandra suffered untold hardships for the sake of virtue. The wise kings Rantideva* and Bali upheld virtue even through many trials. There is no virtue equal to truthfulness: so declare the Āgamas (Tantras), Vedas and Purāṇas. That virtue I have found by an easy road; by abandoning it I shall be reviled in all the three worlds. To a man who is highly esteemed, infamy causes agony as terrible as a million deaths. Father, what more shall I say to you? By urging something in reply I shall incur sin.
- * King Rantideva was a most generous-hearted ruler. He gave away his riches every now and then. Having parted with all that he possessed, he and his family had to remain without food and water for full forty eight days on one occasion. He did nothing to earn his livelihood and depended on whatever he got unasked. Prolonged starvation had reduced him to a skeleton and he was lying in a semi-conscious state with his wife and children, counting his days. On the 49th day he got some rice boiled in milk, another sweet dish and water. He was just going to share it with his family when a stranger, who was a Brāhmaṇa by caste, appeared before him. The king gladly and devoutly gave away what was served before him to the Brāhmaṇa, and dividing the rest among themselves was about to partake of his own share when another newcomer, who happened to be a Śūdra, turned up. The king entertained the Śūdra as well out of the stock he had in hand. In the meantime a low-born man came with his dogs and asked food for himself and his dogs. The king gave away the remaining food to these strangers. He had now left with him water barely sufficient to slake the thirst of a single soul. As the king was about to quench his thirst thereby a pariah made his appearance and piteously begged for water. Moved by his entreaties King Rantideva parted even with his water and went without it himself.
Dohas
pitu pada gahi kahi kōṭi nati binaya karaba kara jōri.
ciṃtā kavanihu bāta kai tāta karia jani mōri..95.. [2-95]
Clasping the feet of my father and conveying my repeated obeisances to him pray to him with joined palms: ‘Be not troubled in anyway on my account, dear father.’ (95)
Chaupais
tumha puni pitu sama ati hita mōrēṃ. binatī karau tāta kara jōrēṃ..
saba bidhi sōi karatabya tumhārēṃ. dukha na pāva pitu sōca hamārēṃ.. [2-95-1]
suni raghunātha saciva saṃbādū. bhayau saparijana bikala niṣādū..
puni kachu lakhana kahī kaṭu bānī. prabhu barajē baḍa anucita jānī.. [2-95-2]
sakuci rāma nija sapatha dēvāī. lakhana saomdēsu kahia jani jāī..
kaha sumaṃtru puni bhūpa saomdēsū. sahi na sakihi siya bipina kalēsū.. [2-95-3]
jēhi bidhi avadha āva phiri sīyā. sōi raghubarahi tumhahi karanīyā..
nataru nipaṭa avalaṃba bihīnā. maiṃ na jiaba jimi jala binu mīnā.. [2-95-4]
You too are extremely kind to me as my own father. Hence I pray with joined palms, sire, do everything in your power to see that my father does not feel miserable on account of grief for us.” Hearing this conversation between the Lord of Raghus and the minister (Sumantra) the Niṣāda chief and his people felt much distressed. Thereafter Lakṣmaṇa made some poignant remarks; but the Lord stopped him knowing his words to be highly objectionable. Feeling much abashed Śrī Rāma adjured Sumantra by the love he bore Him not to repeat Lakṣmaṇa’s words. Sumantra then reproduced the king’s message: “Sītā will not be able to endure the hardships of the forest; therefore, both Rāma (the Chief of Raghus) and yourself (Sumantra) should endeavour to see that Sītā returns to Ayodhyā. Otherwise, left entirely without any support, I shall not survive even as a fish without water.
Dohas
maikēṃ sasarēṃ sakala sukha jabahiṃ jahāom manu māna..
taomha taba rahihi sukhēna siya jaba lagi bipati bihāna..96.. [2-96]
There is very comfort both in her parent’s home as well as with the parents of her lord (i.e., ourselves); therefore, Sītā can live at ease wherever she pleases at a particular time till this adversity ends.
Chaupais
binatī bhūpa kīnha jēhi bhāomtī. ārati prīti na sō kahi jātī..
pitu saomdēsu suni kṛpānidhānā. siyahi dīnha sikha kōṭi bidhānā.. [2-96-1]
sāsu sasura gura priya parivārū. phiratu ta saba kara miṭai khabhārū..
suni pati bacana kahati baidēhī. sunahu prānapati parama sanēhī.. [2-96-2]
prabhu karunāmaya parama bibēkī. tanu taji rahati chāomha kimi chēṃkī..
prabhā jāi kahaom bhānu bihāī. kahaom caṃdrikā caṃdu taji jāī.. [2-96-3]
patihi prēmamaya binaya sunāī. kahati saciva sana girā suhāī..
tumha pitu sasura sarisa hitakārī. utaru dēu phiri anucita bhārī.. [2-96-4]
“The piteousness and affection with which the king’s entreaty was attended cannot be expressed in words.” On hearing His father’s message the All-merciful Lord admonished Sītā in countless ways. “If you return, the affliction of your motherin-law and father-in-law, your preceptor and all your near and dear ones will cease.” In response to Her lord’s advice King Videha’s Daughter said, “Listen, most loving lord of my life, my all-compassionate and supremely wise master: can a shadow be torn away from its substance? The sunlight can never exist apart from the sun nor can the radiance of the moon leave the moon.” Having submitted Her loving entreaty to Her Lord, She spoke these charming words to the minister: “You are as good to me as my own father or father-in-law; it is therefore most undesirable that I should urge something in reply.”
Dohas
ārati basa sanamukha bhaiu bilagu na mānaba tāta.
ārajasuta pada kamala binu bādi jahāom lagi nāta..97.. [2-97]
It is due to grief that I am constrained to address you*; do not take offence at it, sire. In the absence of the lotus feet of my lord all other ties of kinship are of little account.
- * It is unmannerly on the part of a Hindu woman to open her lips before the male elders of her husband.
Chaupais
pitu baibhava bilāsa maiṃ ḍīṭhā. nṛpa mani mukuṭa milita pada pīṭhā..
sukhanidhāna asa pitu gṛha mōrēṃ. piya bihīna mana bhāva na bhōrēṃ.. [2-97-1]
sasura cakkavai kōsalarāū. bhuvana cāridasa pragaṭa prabhāū..
āgēṃ hōi jēhi surapati lēī. aradha siṃghāsana āsanu dēī.. [2-97-2]
sasuru ētādṛsa avadha nivāsū. priya parivāru mātu sama sāsū..
binu raghupati pada paduma parāgā. mōhi kēu sapanēhu sukhada na lāgā.. [2-97-3]
agama paṃtha banabhūmi pahārā. kari kēhari sara sarita apārā..
kōla kirāta kuraṃga bihaṃgā. mōhi saba sukhada prānapati saṃgā.. [2-97-4]
“I have witnessed the glory of my father’s fortune; his footstool is kissed by the crowns of the greatest monarchs. Bereft of my Lord, my parent’s home, which is such an abode of bliss, does not attract my mind even in an unguarded moment. My fatherin-law is no less a personage than the King of Kosala, the suzerain lord of the entire globe, whose glory is manifest in all the fourteen spheres comprising the universe. Even Indra (the lord of celestials) goes ahead to receive him and seats him beside himself on his own throne. Such is my father-in-law, Ayodhyā is my abode, agreeable is my family and my mothers-in-law love me as my own mother. But without the dust from the lotus feet of my husband (the Lord of Raghus) none affords me pleasure even in a dream. On the other hand, impassable roads, forest regions and hills, elephants and lions, lakes and streams that cannot be crossed, wild tribes such as Kolas and Bhīlas, deer and birds- all these are delightful to me in the company of my beloved lord
Dohas
sāsu sasura sana mōri huti binaya karabi pari pāyaom..
mōra sōcu jani karia kachu maiṃ bana sukhī subhāyaom..98.. [2-98]
Falling at the feet of my father-in-law and mother-in-law request them on my behalf not to grieve the least for me; for I feel naturally happy in the woods.”
Chaupais
prānanātha priya dēvara sāthā. bīra dhurīna dharēṃ dhanu bhāthā..
nahiṃ maga śramu bhramu dukha mana mōrēṃ. mōhi lagi sōcu karia jani bhōrēṃ.. [2-98-1]
suni sumaṃtru siya sītali bānī. bhayau bikala janu phani mani hānī..
nayana sūjha nahiṃ sunai na kānā. kahi na sakai kachu ati akulānā.. [2-98-2]
rāma prabōdhu kīnha bahu bhāomti. tadapi hōti nahiṃ sītali chātī..
jatana anēka sātha hita kīnhē. ucita utara raghunaṃdana dīnhē.. [2-98-3]
mēṭi jāi nahiṃ rāma rajāī. kaṭhina karama gati kachu na basāī..
rāma lakhana siya pada siru nāī. phirēu banika jimi mūra gavāomī.. [2-98-4]
“I have by my side the lord of my life as well as his younger brother, the foremost of heroes; both carrying a bow and a quiver full of arrows with them. My mind does not feel the toil of the journey, and there is no giddiness or sorrow; therefore, pray grieve not on my account even unwittingly.” On hearing these soothing words from Sītā’s lips, Sumantra felt uneasy as a serpent at the loss of its gem. He saw not with his eyes and heard not with his ears; and he was too agitated to speak. Śrī Rāma comforted him in many ways; yet his heart would not be pacified. He made many efforts even to accompany the Lord; but the Delighter of Raghus gave him suitable replies each time. Śrī Rāma’s command could not be violated either. Cruel was the turn Fate had taken; there was no help. Bowing his head at the feet of Śrī Rāma, Lakṣmaṇa and Sītā, he turned back as a merchant who had lost his capital.
Dohas
ratha hāomkēu haya rāma tana hēri hēri hihināhiṃ.
dēkhi niṣāda biṣādabasa dhunahiṃ sīsa pachitāhiṃ..99.. [2-99]
As he drove the chariot the horses turned their eyes towards Śrī Rāma and neighed. Overcome with grief at this sight, the Niṣādas (Guha’s men) beat their heads and lamented.