Account of Śrī Rāma’s Reign
daihika daivika bhautika tāpā. rāma rāja nahiṃ kāhuhi byāpā..
saba nara karahiṃ paraspara prītī. calahiṃ svadharma nirata śruti nītī.. [7-20-1]
cāriu carana dharma jaga māhīṃ. pūri rahā sapanēhu agha nāhīṃ..
rāma bhagati rata nara aru nārī. sakala parama gati kē adhikārī.. [7-20-2]
alpamṛtyu nahiṃ kavaniu pīrā. saba suṃdara saba biruja sarīrā..
nahiṃ daridra kōu dukhī na dīnā. nahiṃ kōu abudha na lacchana hīnā.. [7-20-3]
saba nirdaṃbha dharmarata punī. nara aru nāri catura saba gunī..
saba gunagya paṃḍita saba gyānī. saba kṛtagya nahiṃ kapaṭa sayānī.. [7-20-4]
In the whole of Śrī Rāma’s dominions there was none who suffered from affliction of any kind-whether of the body, or proceeding from divine or supernatural agencies or that caused by another living being. All men loved one another : each followed one’s prescribed duty, conformably to the precepts of the Vedas. Dharma with its four pillars (viz., truth, purity-both external and internal, compassion and charity) reigned everywhere throughout the world; no one even dreamt of sin. Men and women alike were devoted to Śrī Rāma’s worship and all were qualified for final beatitude. There was no premature death nor suffering of any kind; everyone was comely and sound of body. No one was destitute, afflicted or miserable; no one was stupid or devoid of auspicious marks. All were unaffectedly good, pious and virtuous; all were clever and accomplished- both men and women. Everyone recognized the merits of others and was learned and wise; nay, everyone acknowledged the services and benefits received from others and there was no guileful prudence.
rāma rāja nabhagēsa sunu sacarācara jaga māhiṃ..
kāla karma subhāva guna kṛta dukha kāhuhi nāhiṃ..21.. [7-21]
Listen, O king of the birds, (continues Kākabhuśuṇḍi,) during Śrī Rāma’s reign there was not a creature in this world, animate or inanimate, that was liable to any of the sufferings attributable to time, past conduct, personal temperament and character. (21)
bhūmi sapta sāgara mēkhalā. ēka bhūpa raghupati kōsalā..
bhuana anēka rōma prati jāsū. yaha prabhutā kachu bahuta na tāsū.. [7-21-1]
sō mahimā samujhata prabhu kērī. yaha baranata hīnatā ghanērī..
sōu mahimā khagēsa jinha jānī. phirī ēhiṃ carita tinhahu rati mānī.. [7-21-2]
sōu jānē kara phala yaha līlā. kahahiṃ mahā munibara damasīlā..
rāma rāja kara sukha saṃpadā. barani na sakai phanīsa sāradā.. [7-21-3]
saba udāra saba para upakārī. bipra carana sēvaka nara nārī..
ēkanāri brata rata saba jhārī. tē mana baca krama pati hitakārī.. [7-21-4]
Śrī Rāma (the Lord of the Raghus), who reigned in Ayodhyā, was the undisputed sovereign of the entire globe girdled by the seven oceans. This lordship (of the entire globe) was nothing great for Him every hair-hole in whose (Cosmic) body contains myriads of universes. To him who has realized such infinite greatness of the Lord, even this description (viz., to speak of Him as the sovereign of the entire globe) will sound highly disparaging. But even those, O king of the birds, (continues Kākabhuśuṇḍi) who have realized the greatness of the Lord (as indicated above) have turned round and conceived a fondness for this story of the Lord. For the immediate perception of such exploits of the Lord is the reward of knowing His infinite greatness; so declare the greatest of sages that have subdued their senses. The happiness and prosperity of Śrī Rāma’s reign were more than even Śeṣa (the serpent-god) and Śāradā (the goddess of learning) could describe. All were generous and all beneficent; men and women alike were devoted to the feet of the Brāhmaṇas. Every husband was pledged to a vow of monogamy and the wives too were devoted to their husband in thought, word and deed.
daṃḍa jatinha kara bhēda jahaom nartaka nṛtya samāja.
jītahu manahi sunia asa rāmacaṃdra kēṃ rāja..22.. [7-22]
Daṇḍa’* was never seen save in the hands of the recluse and ‘Bheda’ too had ceased to exist except among the dancers in a dancing party. Even so the order ‘Conquer !’ was heard only with reference to the mind throughout the realm of Śrī Rāmacandra.
- * Our scriptures have recognized four common methods of persuasion, viz., (1) Sāma (argument or expostulation), (2) Dāna (inducement in the shape of gift etc.), (3) Daṇḍa (use of force or corporal punishment) and (4) Bheda (sowing seeds of dissension); it is the last two of the above four methods that are evidently referred to in this context. There is however, a pun on these words. The word ‘Daṇḍa’ when used with reference to a recluse denotes the staff which he is required to carry as a symbol of self-restraint; and ‘Bheda’ ordinarily means variety. The poet thus seeks to convey through this verse that during Śrī Rāma’s reign such absolute harmony and moral uprightness prevailed throughout the world that the last two methods of persuasion had become entirely obsolete. The word ‘Daṇḍa’ was understood only in the sense of a staff carried by a Saṁnyāsī and the word ‘Bheda’ merely conveyed the variety of notes and cadence displayed in music and dancing. Similarly, since there was no enemy to conquer, the only object to be conquered was the mind.
phūlahiṃ pharahiṃ sadā taru kānana. rahahi ēka saomga gaja paṃcānana..
khaga mṛga sahaja bayaru bisarāī. sabanhi paraspara prīti baḍhaāī.. [7-22-1]
kūjahiṃ khaga mṛga nānā bṛṃdā. abhaya carahiṃ bana karahiṃ anaṃdā..
sītala surabhi pavana baha maṃdā. gūṃjata ali lai cali makaraṃdā.. [7-22-2]
latā biṭapa māgēṃ madhu cavahīṃ. manabhāvatō dhēnu paya stravahīṃ..
sasi saṃpanna sadā raha dharanī. trētāom bhai kṛtajuga kai karanī.. [7-22-3]
pragaṭīṃ girinha bibidha mani khānī. jagadātamā bhūpa jaga jānī..
saritā sakala bahahiṃ bara bārī. sītala amala svāda sukhakārī.. [7-22-4]
sāgara nija marajādāom rahahīṃ. ḍārahiṃ ratna taṭanhi nara lahahīṃ..
sarasija saṃkula sakala taḍaāgā. ati prasanna dasa disā bibhāgā.. [7-22-5]
Trees in the forest blossomed and bore fruit throughout the year; the elephant and the lion lived together as friends. Nay, birds and beasts of every description had forgotten their natural animosities and developed friendly relations with one another. Birds sang and beasts fearlessly moved about in the woods in distinct herds, making merry all the time. The air breathed cool, soft and fragrant; bees hummed even as they moved about laden with honey. Creepers and trees dropped honey to those who asked for it; cows yielded milk to one’s heart’s content. The earth was ever clothed with crops; even in the Tretā age the conditions of the Satyayuga prevailed. Conscious of the fact that the Ruler of the earth was no other than the Universal Spirit, the mountains brought to light their mines containing jewels of every description. Every river carried in it excellent water-cool, transparent and pleasant to the taste. The oceans kept within their bounds and scattered jewels on their shores for men to gather. Ponds were all thick with lotuses and every quarter was clear and bright.
bidhu mahi pūra mayūkhanhi rabi tapa jētanēhi kāja.
māgēṃ bārida dēhiṃ jala rāmacaṃdra kē rāja..23.. [7-23]
The moon flooded the earth with her rays, while the sun shone just as much as was necessary. Similarly clouds poured forth showers for the mere asking so long as Śrī Rāmacandra wielded the sceptre.
kōṭinha bājimēdha prabhu kīnhē. dāna anēka dvijanha kahaom dīnhē..
śruti patha pālaka dharma dhuraṃdhara. gunātīta aru bhōga puraṃdara.. [7-23-1]
pati anukūla sadā raha sītā. sōbhā khāni susīla binītā..
jānati kṛpāsiṃdhu prabhutāī. sēvati carana kamala mana lāī.. [7-23-2]
jadyapi gṛhaom sēvaka sēvakinī. bipula sadā sēvā bidhi gunī..
nija kara gṛha paricarajā karaī. rāmacaṃdra āyasu anusaraī.. [7-23-3]
jēhi bidhi kṛpāsiṃdhu sukha mānai. sōi kara śrī sēvā bidhi jānai..
kausalyādi sāsu gṛha māhīṃ. sēvai sabanhi māna mada nāhīṃ.. [7-23-4]
umā ramā brahmādi baṃditā. jagadaṃbā saṃtatamaniṃditā.. [7-23-5]
The Lord performed myriads of horse-sacrifices and bestowed innumerable gifts on the Brāhmaṇas. The Defender of the Vedic usage and the champion of righteousness, He transcended the three modes of Prakṛti (Sattva, Rajas and Tamas) and was another Indra (the lord of paradise) so for as enjoyment was concerned. A mine of beauty, virtuous and meek, Sītā was ever devoted to Her lord. She knew the greatness of the All-merciful Lord and adored His lotus-feet with a devoted heart. Although there were many man-servants and maid-servants in Her palace, all expert in the art of service, She did all household work with Her own hands and carried out the behests of Śrī Rāmacandra. Sītā invariably did what would afford delight to the All-merciful, conversant as She was with the art of service. Devoid of pride and conceit, She waited upon Kausalyā and all the other mothers-in-law in the palace. Umā, (continues Lord Śiva,) Sītā was no other than Goddess Rāma (Lakṣmī), the Mother of the universe, who is adored even by Brahma and other gods and is ever flawless.
jāsu kṛpā kaṭācchu sura cāhata citava na sōi.
rāma padārabiṃda rati karati subhāvahi khōi..24.. [7-24]
The same Lakṣmī whose benign look is craved by the gods but who never casts a glance at them constantly loves Śrī Rāma’s lotus feet, forgetting Her natural majesty. (24)
sēvahiṃ sānakūla saba bhāī. rāma carana rati ati adhikāī..
prabhu mukha kamala bilōkata rahahīṃ. kabahu kṛpāla hamahi kachu kahahīṃ.. [7-24-1]
rāma karahiṃ bhrātanha para prītī. nānā bhāomti sikhāvahiṃ nītī..
haraṣita rahahiṃ nagara kē lōgā. karahiṃ sakala sura durlabha bhōgā.. [7-24-2]
ahanisi bidhihi manāvata rahahīṃ. śrīraghubīra carana rati cahahīṃ..
dui suta sundara sītāom jāē. lava kusa bēda purānanha gāē.. [7-24-3]
dōu bijaī binaī guna maṃdira. hari pratibiṃba manahu ati suṃdara..
dui dui suta saba bhrātanha kērē. bhaē rūpa guna sīla ghanērē.. [7-24-4]
All the younger brothers served the Lord with great fidelity; for their love for Śrī Rāma knew no bounds. They ever kept gazing on His lotus face in the hope that the benign Lord might give some order to them at any moment. Śrī Rāma too loved His younger brothers and taught them wisdom of every kind. The citizens led a happy life and enjoyed all sorts of pleasures which even gods could scarcely obtain. Day and night they prayed to God and sought the boon of devotion to the feet of Śrī Rāma (the Hero of Raghu’s line). Sītā gave birth to two pretty sons, Lava and Kuśa by name, who have figured in the Vedas and Purāṇas. Both these boys were victorious in battle, modest, accomplished and handsome, the very images as it were of Śrī Hari (Rāma). Śrī Rāma’s other brothers too had two sons each, pre-eminent in comeliness of form, merit and virtue.