Part - 4 — Ancient Knowledge

Śrī Rāma’s Coronation; Vedas’ Alleluia; Lord Śiva’s Alleluia

Chaupais

avadhapurī ati rucira banāī. dēvanha sumana bṛṣṭi jhari lāī..
rāma kahā sēvakanha bulāī. prathama sakhanha anhavāvahu jāī.. [7-10(B)-1]
sunata bacana jahaom tahaom jana dhāē. sugrīvādi turata anhavāē..
puni karunānidhi bharatu haomkārē. nija kara rāma jaṭā niruārē.. [7-10(B)-2]
anhavāē prabhu tīniu bhāī. bhagata bachala kṛpāla raghurāī..
bharata bhāgya prabhu kōmalatāī. sēṣa kōṭi sata sakahiṃ na gāī.. [7-10(B)-3]
puni nija jaṭā rāma bibarāē. gura anusāsana māgi nahāē..
kari majjana prabhu bhūṣana sājē. aṃga anaṃga dēkhi sata lājē.. [7-10(B)-4]

The city of Ayodhyā was most tastefully decorated and the gods rained down a continuous shower of flowers. Śrī Rāma called His servants and said, “Go and first arrange a bath for my comrades.” The moment they heard the command the servants ran in all promptness and quickly bathed Sugrīva and the rest. The All-merciful Rāma next called Bharata and disentangled his matted hair with His own hands. The gracious and almighty Lord of the Raghus, who is so fond of His devotees, now bathed all His three brothers. The blessedness of Bharata and the Lord’s tenderness were both more than countless Śeṣas could sing. Then Śrī Rāma disentangled His own matted hair, and after obtaining the Guru’s permission bathed Himself. Having finished His ablutions, the Lord decked Himself with jewels; the beauty of His person put to shame hundreds of Cupids.

Dohas

sāsunha sādara jānakihi majjana turata karāi.
dibya basana bara bhūṣana aomga aomga sajē banāi..11ka.. [7-11(A)]
rāma bāma disi sōbhati ramā rūpa guna khāni.
dēkhi mātu saba haraṣīṃ janma suphala nija jāni..11kha.. [7-11(B)]
sunu khagēsa tēhi avasara brahmā siva muni bṛṃda.
caḍhai bimāna āē saba sura dēkhana sukhakaṃda..11ga.. [7-11(C)]

(In the gynaeceum) the mothers-in-law immediately bathed Janaka’s Daughter with all tenderness and carefully attired her in heavenly robes with rich jewels for every part of Her body. On Śrī Rāma’s left side shone forth Rāma (Lakṣmī) Herself, a mine of beauty and goodness. The mothers were all delighted at the sight and accounted their life as fully rewarded. Listen, O king of the birds: (continues Kākabhuśuṇḍi) on that occasion Brahmā (the Creator), Lord Śiva and multitudes of sages came to see the Fountain of joy and so did all the gods, mounted on their aerial cars.

Chaupais

prabhu bilōki muni mana anurāgā. turata dibya siṃghāsana māgā..
rabi sama tēja sō barani na jāī. baiṭhē rāma dvijanha siru nāī.. [7-11(C)-1]
janakasutā samēta raghurāī. pēkhi praharaṣē muni samudāī..
bēda maṃtra taba dvijanha ucārē. nabha sura muni jaya jayati pukārē.. [7-11(C)-2]
prathama tilaka basiṣṭa muni kīnhā. puni saba bipranha āyasu dīnhā..
suta bilōki haraṣīṃ mahatārī. bāra bāra āratī utārī.. [7-11(C)-3]
bipranha dāna bibidha bidhi dīnhē. jācaka sakala ajācaka kīnhē..
siṃghāsana para tribhuana sāī. dēkhi suranha duṃdubhīṃ bajāīṃ.. [7-11(C)-4]

The soul of the sage (Vasiṣṭha) was enraptured as he gazed upon the Lord; he sent at once for a heavenly throne, which was effulgent as the sun and defied all description. Bowing His head to the Brāhmaṇas, Śrī Rāma took His seat thereon. The whole host of sages was overjoyed as they looked upon the Lord of the Raghus alongwith Janaka’s Daughter. Then the Brāhmaṇas recited the Vedic hymns, while in the heavens above the gods and sage shouted, “Victory! Victory!” The sage Vasiṣṭha first of all applied the sacred mark himself and then he directed all the other Brāhmaṇas to do likewise. The mothers were transported with joy at the sight of their son and waved lights above His head again and again. They bestowed a variety of gifts on the Brāhmaṇas and gave the beggars so much that they begged no more. Perceiving the lord of all the three spheres seated on the throne of Ayodhyā the gods sounded their kettledrums.

Chhands

nabha duṃdubhīṃ bājahiṃ bipula gaṃdharba kiṃnara gāvahīṃ.
nācahiṃ apacharā bṛṃda paramānaṃda sura muni pāvahīṃ..
bharatādi anuja bibhīṣanāṃgada hanumadādi samēta tē.
gahēṃ chatra cāmara byajana dhanu asi carma sakti birājatē..1.. [7-11(C)-1]
śrī sahita dinakara baṃsa būṣana kāma bahu chabi sōhaī.
nava aṃbudhara bara gāta aṃbara pīta sura mana mōhaī..
mukuṭāṃgadādi bicitra bhūṣana aṃga aṃganhi prati sajē.
aṃbhōja nayana bisāla ura bhuja dhanya nara nirakhaṃti jē..2.. [7-11(C)-2]

A large number of kettledrums sounded in the heavens above; the Gandharvas and Kiṁnaras (the celestial musicians) sang and heavenly nymphs danced to the supreme delight of the gods and sages. Bharata, Lakṣmaṇa and Śatrughna with Vibhīṣaṇa, Aṅgada, Hanumān and the rest shone forth beside the Lord each holding severally the royal umbrella, chowrie, fan, bow, sword with shield and spear. With Lakṣmī (Sītā) by His side the Jewel of the solar race shone forth with the beauty of a myriad Cupids. His exquisite form, possessing the hue of a fresh rain-cloud, clad in yellow robes, enchanted the soul of gods. A diadem, armlets and other marvellous ornaments adorned the various parts of His body; He had lotus-like eyes and a broad chest and long arms. Blessed indeed are those men who behold such a form.

Dohas

vaha sōbhā samāja sukha kahata na banai khagēsa.
baranahiṃ sārada sēṣa śruti sō rasa jāna mahēsa..12ka.. [7-12(A)]
bhinna bhinna astuti kari gaē sura nija nija dhāma.
baṃdī bēṣa bēda taba āē jahaom śrīrāma.. 12kha.. [7-12(B)]
prabhu sarbagya kīnha ati ādara kṛpānidhāna.
lakhēu na kāhūom marama kachu lagē karana guna gāna..12ga.. [7-12(C)]

O king of the birds, (continues Kākabhuśuṇḍi), the beauty of the sight, the uniqueness of the assembly and the delight of the occasion each defied description. Śāradā (the goddess of learning), Śeṣa (the thousand-headed serpent-god) and the Vedas ever describe them; while their sapor is known to the great Lord Śiva alone. Having severally hymned the Lord’s praises the gods returned each to his own abode. Then came the Vedas, in the disguise of bards, into the presence of Śrī Rāma. The omniscient and All-merciful Lord received them with great honour, though no else could penetrate into the mystery; and the bards began to recite His praises:-

Chhands

jaya saguna nirguna rūpa anūpa bhūpa sirōmanē.
dasakaṃdharādi pracaṃḍa nisicara prabala khala bhuja bala hanē..
avatāra nara saṃsāra bhāra bibhaṃji dāruna dukha dahē.
jaya pranatapāla dayāla prabhu saṃjukta sakti namāmahē..1.. [7-12(C)-1]
tava biṣama māyā basa surāsura nāga nara aga jaga harē.
bhava paṃtha bhramata amita divasa nisi kāla karma gunani bharē..
jē nātha kari karunā bilōkē tribidhi dukha tē nirbahē.
bhava khēda chēdana daccha hama kahu raccha rāma namāmahē..2.. [7-12(C)-2]
jē gyāna māna bimatta tava bhava harani bhakti na ādarī.
tē pāi sura durlabha padādapi parata hama dēkhata harī..
bisvāsa kari saba āsa parihari dāsa tava jē hōi rahē.
japi nāma tava binu śrama tarahiṃ bhava nātha sō samarāmahē..3.. [7-12(C)-3]
jē carana siva aja pūjya raja subha parasi munipatinī tarī.
nakha nirgatā muni baṃditā trēlōka pāvani surasarī..
dhvaja kulisa aṃkusa kaṃja juta bana phirata kaṃṭaka kina lahē.
pada kaṃja dvaṃda mukuṃda rāma ramēsa nitya bhajāmahē..4.. [7-12(C)-4]
abyaktamūlamanādi taru tvaca cāri nigamāgama bhanē.
ṣaṭa kaṃdha sākhā paṃca bīsa anēka parna sumana ghanē..
phala jugala bidhi kaṭu madhura bēli akēli jēhi āśrita rahē.
pallavata phūlata navala nita saṃsāra biṭapa namāmahē..5.. [7-12(C)-5]
jē brahma ajamadvaitamanubhavagamya manapara dhyāvahīṃ.
tē kahahu jānahu nātha hama tava saguna jasa nita gāvahīṃ..
karunāyatana prabhu sadagunākara dēva yaha bara māgahīṃ.
mana bacana karma bikāra taji tava carana hama anurāgahīṃ..6.. [7-12(C)-6]

“Hail, Crest-Jewel of kings, incomparable is your beauty; though transcending Māyā and her attributes, you possess innumerable divine attributes. You killed by the might of Your arm fierce, mighty and wicked demons like the ten-headed Rāvaṇa. Appearing in human garb, you crushed the armies that constituted the Earth’s burden and ended her terrible woes. Hail, merciful Lord, Protector of the suppliant ! We adore you with Your Spouse. Subject to Your relentless Māyā (deluding potency), O Hari, gods and demons, Nāgas and human beings, nay, all animate and inanimate beings wander for numberless days and nights in the path of metempsychosis impelled by Time, Karma (destiny) and the Guṇas (modes of Prakṛti). Those, O Lord, whom You ever regarded with compassion have been rid of the threefold affliction. Protect us, Rāma, prompt as You are in putting an end to the toils of mundane existence; we adore You. Intoxicated with the pride of wisdom, they who respect not Devotion to You, which takes away the fear of transmigration, may climb up to a rank which even gods find it difficult to attain; yet, O Hari, we see them fall from it. On the other hand, they who have abandoned all other hopes and with unqualified faith choose to remain Your servants easily cross the ocean of transmigration by merely repeating Your name. It is for this reason, O Lord, that we particularly invoke You. O Mukunda (Bestower of Liberation), O Rāma, O Lord of Rāma (Lakṣmī), we ever adore Your lotus-feet, which are worthy of adoration to Lord Śiva and the unborn Brahma, the touch of whose blessed dust redeemed Ahalyā (the wife of the sage Gautama), from whose nails flowed the heavenly stream (Gaṅgā)-which is reverenced even by the sages and sanctifies all the three spheres- and the soles of which, while bearing the marks of a flag, thunderbolt, goad and lotus, are further adorned by scars left by thornsthat pricked them in course of Your wanderings in the forest. We further adore You as the tree of the universe, which, as the Vedas and the Āgamas (Tantras) declare, has its root in the Unmanifest (Brahma) and has existed from time without beginning; which has four coats of bark, six stems, twenty-five boughs, numberless leaves and abundant flowers; which bears two kinds of fruits-bitter and sweet, which has a solitary creeper clinging to it and which puts on ever fresh foliage and evernew flowers. Let those who meditate on Brahma (the Absolute) as unborn, the one without a second, perceptible only through intuition and as beyond the ken of mind, preach and believe like that. We, for our part, O Lord, ever chant the glories of Your visible form. O All-merciful and All-effulgent Lord, O mine of noble virtues, this is the boon we ask of You: may we love Your feet, casting off all aberrations of thought, word and deed.”

The four states of consciousness, viz., waking life (जाग्रत), dream (स्वप्न), sound sleep (सुषुप्ति) and the pure impersonal state (तुरीय) are the four coats of bark referred to here; the six states of existence, viz., to be (अस्ति), to come into being (जायते), to undergo transformation (विपरिणमते), to grow (वर्द्धते), to decay (क्षीयते) and to perish (नश्यति),are the six stems; the twenty-five categories of which this world of matter is composed (viz., Prakṛti or Primordial Matter, Mahat or Cosmic Reason, Ahaṅkāra or the Cosmic Ego-sense, Manas or the Cosmic Mind, Citta or the Cosmic Intellect, the five senses of perception, viz., the senses of hearing, touch, sight, taste and smell, the five subtle elements (Tanmātrās) and the five Mahābhūtas are the twenty-five boughs; the countless latent desires are the numberless leaves, the numerous acts of volition to attain such desires are the abundant flowers, pleasure and pain are the twofold fruit and Māyā (Cosmic Illusion) is the creeper that clings to this tree of the universe.

Dohas

saba kē dēkhata bēdanha binatī kīnhi udāra.
aṃtardhāna bhaē puni gaē brahma āgāra..13ka.. [7-13(A)]
bainatēya sunu saṃbhu taba āē jahaom raghubīra.
binaya karata gadagada girā pūrita pulaka sarīra..13kha.. [7-13(B)]

While everyone looked on, the Vedas uttered their grand prayer; and then they vanished out of sight and returned to Brahmā’s abode (Satyaloka or the seventh Paradise). Listen, O Garuḍa (son of Vinatā): then came Śambhu (Lord Śiva) into the presence of Śrī Rāma (the Hero of Raghu’s line) and with a choking voice and every hair on his body standing erect He thus made supplication:-

Chhands

jaya rāma ramāramanaṃ samanaṃ. bhava tāpa bhayākula pāhi janaṃ..
avadhēsa surēsa ramēsa bibhō. saranāgata māgata pāhi prabhō..1.. [7-13(B)-1]
dasasīsa bināsana bīsa bhujā. kṛta dūri mahā mahi bhūri rujā..
rajanīcara bṛṃda pataṃga rahē. sara pāvaka tēja pracaṃḍa dahē..2.. [7-13(B)-2]
mahi maṃḍala maṃḍana cārutaraṃ. dhṛta sāyaka cāpa niṣaṃga baraṃ..
mada mōha mahā mamatā rajanī. tama puṃja divākara tēja anī..3.. [7-13(B)-3]
manajāta kirāta nipāta kiē. mṛga lōga kubhōga sarēna hiē..
hati nātha anāthani pāhi harē. biṣayā bana pāvaomra bhūli parē..4.. [7-13(B)-4]
bahu rōga biyōganhi lōga haē. bhavadaṃghri nirādara kē phala ē..
bhava siṃdhu agādha parē nara tē. pada paṃkaja prēma na jē karatē..5.. [7-13(B)-5]
ati dīna malīna dukhī nitahīṃ. jinha kē pada paṃkaja prīti nahīṃ..
avalaṃba bhavaṃta kathā jinha kē.. priya saṃta anaṃta sadā tinha kēṃ..6.. [7-13(B)-6]
nahiṃ rāga na lōbha na māna madā..tinha kēṃ sama baibhava vā bipadā..
ēhi tē tava sēvaka hōta mudā. muni tyāgata jōga bharōsa sadā..7.. [7-13(B)-7]
kari prēma niraṃtara nēma liēom. pada paṃkaja sēvata suddha hiēom..
sama māni nirādara ādarahī. saba saṃta sukhī bicaraṃti mahī..8.. [7-13(B)-8]
muni mānasa paṃkaja bhṛṃga bhajē. raghubīra mahā ranadhīra ajē..
tava nāma japāmi namāmi harī. bhava rōga mahāgada māna arī..9.. [7-13(B)-9]
guna sīla kṛpā paramāyatanaṃ. pranamāmi niraṃtara śrīramanaṃ..
raghunaṃda nikaṃdaya dvaṃdvaghanaṃ. mahipāla bilōkaya dīna janaṃ..10.. [7-13(B)-10]

“Hail to You, Rāma, Rāma’s (Sītā’s) Spouse, Reliever of the afflictions of worldly existence ! Protect this servant, who is obsessed with the fear of transmigration. O King of Ayodhyā, Ruler of the gods, Lord of Lakṣmī, all-pervading Master! Having fled to You for refuge, I implore You: pray, extend Your protection to Me. By disposing of Rāvaṇa who possessed as many as ten heads and twenty arms. You rid the earth of many a severe scourge. The hosts of demons were a veritable swarm of moths that were reduced to ashes by the fierce glow of Your fire-like arrows. An exceedingly beautiful jewel of the terrestrial globe, You have armed Yourself with an excellent bow, arrows and quiver. You are a radiant sun as it were to disperse the thick darkness prevailing in the night of pride, gross ignorance and attachment. The hunter in the form of lust has laid low the human deer by piercing his heart with the shafts of evil desire: O Lord ! pray, kill the hunter and thus save the life of these poor helpless creatures, lost as they are in the wilderness of sensuality, O Hari ! People are stricken with a host of diseases and bereavements, which are surely the result of neglecting Your feet. Those men who cherish no love for your lotus-feet continue to drift in the fathomless ocean of mundane existence. They are ever most wretched, impure and unhappy, who have no devotion to Your lotus-feet. On the other hand, they who derive their sustenance from Your stories hold the saints and the eternal Lord (Yourself) as constantly dear to them. They are free from passion, greed, pride and arrogance; prosperity and adversity are alike to them. That is why sages give up forever all faith in Yoga (mental discipline) and gladly become Your servants. With a pure heart and under a solemn pledge they constantly and lovingly adore Your lotus-feet. Regarding honour and ignominy alike, all such saintsmove about happily on earth. O Hero of Raghu’s line, invincible and exceedingly staunch in battle, indwelling as a bee the lotus heart of sages, I take refuge in You. I repeat Your Name and bow to You, O Hari; You are a sovereign remedy for the disease of birth and death and an enemy of pride. I constantly greet You, Lakṣmī’s Spouse, supreme abode of goodness, amiability and compassion. O Delight of the Raghus, put an end to all pairs of contrary experiences (such as joy and sorrow, pleasure and pain, attraction and repulsion, etc.); O Ruler of the earth, just cast a glance on this humble servant.

Dohas

bāra bāra bara māgau haraṣi dēhu śrīraṃga.
pada sarōja anapāyanī bhagati sadā satasaṃga..14ka.. [7-14(A)]
barani umāpati rāma guna haraṣi gaē kailāsa.
taba prabhu kapinha divāē saba bidhi sukhaprada bāsa..14kha.. [7-14(B)]

Again and again I ask only this boon of You-be pleased to grant it, O Lord of Lakṣmī: unceasing devotion to Your lotus-feet and constant communion with your devotees." Having thus hymned Śrī Rāma’s praises, Umā’s Lord (Śiva) joyously returned to Kailāsa. The Lord then assigned the monkeys residences that were comfortable in every respect.

Chaupais

sunu khagapati yaha kathā pāvanī. tribidha tāpa bhava bhaya dāvanī..
mahārāja kara subha abhiṣēkā. sunata lahahiṃ nara birati bibēkā.. [7-14(B)-1]
jē sakāma nara sunahiṃ jē gāvahiṃ. sukha saṃpati nānā bidhi pāvahiṃ..
sura durlabha sukha kari jaga māhīṃ. aṃtakāla raghupati pura jāhīṃ.. [7-14(B)-2]
sunahiṃ bimukta birata aru biṣaī. lahahiṃ bhagati gati saṃpati naī..
khagapati rāma kathā maiṃ baranī. svamati bilāsa trāsa dukha haranī.. [7-14(B)-3]
birati bibēka bhagati dṛḍha karanī. mōha nadī kahaom suṃdara taranī..
nita nava maṃgala kausalapurī. haraṣita rahahiṃ lōga saba kurī.. [7-14(B)-4]
nita nai prīti rāma pada paṃkaja. sabakēṃ jinhahi namata siva muni aja..
maṃgana bahu prakāra pahirāē. dvijanha dāna nānā bidhi pāē.. [7-14(B)-5]

Listen, O king of the birds, (continues Kākabhuśuṇḍi): this story purifies the heart and rids one of the threefold affliction and the fear of birth and death. By hearing the narrative of King Rāma’s blessed Coronation men acquire dispassion and discernment. Those men who hear or sing it with some interested motive attain happiness and prosperity of every kind; after enjoying in this world pleasures to which even gods can scarce attain they ascend to Śrī Rāma’s divine Abode at the end of their earthly career. If a liberated soul, a man of dispassion and a sensual person hear it, they severally obtain Devotion, final beatitude and everincreasing prosperity. O king of the birds, (continues Kākabhuśuṇḍi,) the story of Śrī Rāma, that I have narrated according to my own lights, takes away the fear of birth and death and rids one of sorrow. It confirms one’s dispassion, discernment and devotion and is a splendid boat to take one across the river of ignorance. Everyday there was some new rejoicing in Kosalapura (the city of Ayodhyā) people of all classes were happy. Everybody cherished an ever-growing affection for Śrī Rāma’s lotus-feet, which are adored even by Lord Śiva, Brahmā (the Unborn) and the sages. Mendicants were provided with clothes of various kinds; while the twice-born (Brāhmaṇas) received gifts of every description.