चौ0—मयनि ु»Sिि कर सिcय सय`ाना । नाम सयिीछन रिि भ»वाना॥ मन कýरम बचन राम पद सेवक । सपनेगय ुान भरôस न देवक॥ 1॥ पýभय ुा»वनय Ÿावन सयनि पावा । करि मनôरथ ुाियर ˇावा॥ गेU बिˇि दीनबंˇय रघायराया । मô से स˘U पर करिगUगिंU दाया॥ 2॥ सगिUि ुनय` मôगिU राम »ôसा§Z । मिलिगU¤गU नि` सेवक की ना§Z॥ मôरेU `िय¡ भरôस दहÉ‚U नागUीउ । भ»िि बिरिि न ‚यान मन मागUीउ॥ 3॥ न¤गU सिसं» `ô» `प `ा»ा । न¤गU दहÉ‚U चरन कमल ुनयरा»ा॥ ०क बानि कLरनानिˇान की । सô पिýय `ाकेउर »िि न ुान की॥ 4 ॥ गUô§गाउU सय¨रल ुा`य मम लôचन । दे„ि बदन पंक` भव मôचन॥ निर्भर पýेम म»न मयनि ‚यानी । कगिU न `ा§ सô दसा भवानी॥ 5 ॥ दिसि ुLर बिदिसि पंथ न¤गU सŒÛा । कô माउ चले'¡U कगUा¡ नगिंU बŒÛा॥ कबगय¡Uक ¨िररि पाछेउU पयनि `ार्§ । कबगय¡Uक नहˆय कर§ »यन »ार्§॥ 6 ॥ ुबिरल पýेम भ»िि मयनि पार्§ । पýभय दे„ाउ िLर ुôंU लयकार्§॥ ुििसय पýीिि दे„ि रघायबीरा । पý»ंेU NUदय¡ गUरन भव भीरा॥ 7 ॥ मयनि म» माÛा ुचल गUô§ बासा । पयलक सरीर पनस ¨रल `ासा॥ िब रघायनाथ निकंU चलि ुा० । दे„ि दसा नि` `न मन भा०॥ 8 ॥ मयनिगिU राम बगयU भा¡िि `»ावा । `ा» न Šयान`निि सय„ पावा॥ भŒप रूरप िब राम दयरावा । NUदय¡ चियभर्य` रूरप दे„ावा॥ 9 ॥ मयनि ुकयरला§ 'U˘Uा िब कारसेउ । बिकल गUीन मनि ¨रनि बर `ासेउ॥ ुा»ेउ दे„ि राम िन Sयामा । सीिा ुनय` सगिUि सय„ ˇामा॥ 10॥ परेU'U लकयरंU §व चरन‹िगU ला»ी। पýेम म»न मयनिबर ब˙‚Uभा»ी॥ भय` बिसाल »गिU लि० 'U˘Uार्§ । परम पýीिि रा„े 'Uर लार्§॥ 11॥ मयनिगिU मिलि ुस सôगU कहरपाला । कनक िLरगिU `नय भेउंU िमाला॥ राम बदनय बिलôक मयनि ˘UाÉ‚Uा । मानगय¡U चि˜ा माÛा लि„ि काÉ‚Uा॥ 12॥
660 * ŚR’ RMACARITAMNASA* muni agasti kara siṣya sujŒnŒ, nŒma sutīchana rati bhagavŒnŒ. mana krama bacana rŒma pada sevaka,sapanehu Œna bharosa na devaka.1. prabhu Œgavanu śravana suni pŒvŒ, karata manoratha Œtura dhŒvŒ. he bidhi dīnabandhu raghurŒyŒ, mo se sa¢ha para karihahi ò dŒyŒ.2. sahita anuja mohi rŒma gosŒī¡, milihahi ò nija sevaka kī nŒī ¡. more jiya¡ bharosa dṛRha nŒhī ¡, bhagati birati na gyŒna mana mŒhī ¡.3. nahiò satasaṅga joga japa jŒgŒ, nahi ò dṛRha carana kamala anurŒgŒ. eka bŒni karunŒnidhŒna kī, so priya jŒke ¡ gati na Œna kī.4. hoihaiò suphala Œju mama locana, dekhi badana paṅkaja bhava mocana. nirbhara prema magana muni gyŒnī, kahi na jŒi so dasŒ bhavŒnī.5. disi aru bidisi pantha nahi ò sµujhŒ, ko mai ò caleu ¡ kahŒ ¡ nahi ò bµujhŒ. kabahu¡ ka phiri pŒche¡ puni jŒī, kabahu¡ka nṛtya karai guna gŒī.6. abirala prema bhagati muni pŒī, prabhu dekhai ò taru o¢a lukŒī. atisaya prīti dekhi raghubīrŒ, praga¢e hṛdaya ¡ harana bhava bhīrŒ.7. muni maga mŒjha acala hoi baisŒ, pulaka sarīra panasa phala jaisŒ. taba raghunŒtha nika¢a cali Œe, dekhi dasŒ nija jana mana bhŒe.8. munihi rŒma bahu bhŒ¡ti jagŒvŒ, jŒga na dhyŒnajanita sukha pŒvŒ. bhµupa rµupa taba rŒma durŒvŒ, hṛdaya¡ caturbhuja rµupa dekhŒvŒ.9. muni akulŒi u¢hŒ taba kaise¡, bikala hīna mani phani bara jaise ¡. Œge¡ dekhi rŒma tana syŒmŒ, sītŒ anuja sahita sukha dhŒmŒ.10. pareu laku¢a iva carananhi lŒgī, prema magana munibara baRabhŒgī. bhuja bisŒla gahi lie u¢hŒī, parama prīti rŒkhe ura lŒī.11. munihi milata asa soha kṛpŒlŒ, kanaka taruhi janu bheṁ¢a tamŒlŒ. rŒma badanu biloka muni ¢hŒRhŒ, mŒnahu¡ citra mŒjha likhi kŒRhŒ.12.
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English Translations
1
The sage Agastya had a learned disciple, Sut¶kƒ˜a by name, who was a great lover of the Lord. He was devoted to Ýr¶ RŒma’s feet in thought, word and deed and had no faith in any other deity even in dream. As soon as the news of the Lord’s approach reached his ears he rushed out hurriedly, indulging in his own fancy: “Will the Lord of Raghus, the befriender of the meek, O good heavens, ever show His grace to a wretch like me? Will Lord Ýr¶ RŒma and His younger brother receive me as their own servant? I have no unswerving faith in my heart nor is my mind illumined by the light of devotion, dispassion or wisdom. I have no association with saints and practise neither Yoga (concentration of mind) nor Japa ( muttering of prayers), nor the ritual. Nor do I claim any steadfast devotion to the Lord’s lotus feet. I bank on one characteristic of the all-merciful Lord; He holds the devotee dear who depends exclusively on HIm. This inspires me with the hope that my eyes will be rewarded today by the sight of the Lord’s lotus face, that delivers one from the bondage of worldly existence.” The wise was drowned in a flood of love; his condition. O PŒrvat¶, cannot be described in words. He had no idea of the four quarters, much less of the intermediate points of the compass; nor could he make out the track. He did not know who he was or whither bound. He would now turn back and then resume his journey in the same direction; and now he would dance and sing songs of praise. The sage had been gifted with devotion of the nature of intense love and the Lord watched him hiding behind a tree. When the Hero of Raghu’s line, who dispels the fear of transmigration, saw the sage’s excessive love, He revealed Himself in his heart. The sage sat motionless in the middle of the road, his body bristling like a jack-fruit with its hair standing on end. The Lord of Raghus thereupon drew near and was delighted at heart to see the state of His devotee. Ýr¶ RŒma tried many ways to rouse the sage; but he would not wake, lost as he was in the ecstasy of his vision. Ýr¶ RŒma then withdrew His kingly guise and manifested His four- armed form in the sage’s heart. The sage thereupon started up in great agony, growing as restless as a noble serpent that has lost the gem on its head. But seeing before him the blissful RŒma in His swarthy form with S¶tŒ and His younger brother (Lakƒma˜a), the great and blessed sage was overwhelmed with affection and dropped like a log at His feet. Taking him in His long arms the Lord lifted him and with utmost affection pressed him to His bosom. While embracing the sage the gracious Lord shone forth like a TamŒla tree meeting a tree of gold. The sage gazed on Ýr¶ RŒma’s face standing motionless like a figure drawn in a picture. (1—12)
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