Sri Rama Charita Manasa - Shri Sita Ram Foundation, USA

10 *
"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""
›R∫ RÅMACARITAMÅNASA *
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 its
deadly effects. (5)
øı0óπ‹ •ÉÊ •ªÈŸ ‚ÊœÈ ªÈŸ ªÊ„UÊ– ©U÷ÿ •¬Ê⁄U ©UŒÁœ •flªÊ„UÊH
ÃappleÁ„U Ãapple¥ ∑§¿ÈU ªÈŸ ŒÙ· ’πÊŸapple – ‚¢ª˝„U àÿʪ Ÿ Á’ŸÈ ¬Á„UøÊŸappleH 1H
÷‹apple©U ¬Ùø ‚’ Á’Áœ ©U¬¡Ê∞ – ªÁŸ ªÈŸ ŒÙ· ’appleŒ Á’‹ªÊ∞H
∑§„U®„U ’appleŒ ßÁÄUÊ‚ ¬È⁄UÊŸÊ – Á’Áœ ¬˝¬¢øÈ ªÈŸ •flªÈŸ ‚ÊŸÊH 2H
ŒÈπ ‚Èπ ¬Ê¬ ¬Èãÿ ÁŒŸ ⁄UÊÃË – ‚ÊœÈ •‚ÊœÈ ‚È¡ÊÁà ∑ȧ¡ÊÃËH
ŒÊŸfl Œapplefl °§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„UŒapplefl ªflÊ‚ÊH 4H
‚⁄Uª Ÿ⁄U∑§ •ŸÈ⁄Uʪ Á’⁄UÊªÊ – ÁŸª◊ʪ◊ ªÈŸ ŒÙ· Á’÷ʪÊH 5H
Cau.: khala agha aguna sådhu guna gåhå, ubhaya apåra udadhi avagåhå.
tehi te° kachu guna doa bakhåne, sa≈graha tyåga na binu pahicåne.1.
bhaleu poca saba bidhi upajåe, gani guna doa 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 doa bibhågå.5.
The tales of sins and vices of the wicked, on the one hand, and of the virtues of the
virtuous, on the other, are like boundless and unfathomable oceans. That is why I have
enumerated only a few virtues and vices; for they cannot be acquired or discarded without
being duly distinguished. The good as well as the vile, all have been brought into being by
the Creator; it is the Vedas that have differentiated them by reckoning the merits of the
former class and the demerits of the other. The Vedas, the Itihåsas (such as the Råmåyaƒa
and 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 opposites
such as pain and pleasure, sin and merit, day and night, the good and the wicked, good
birth and vile birth, demons and gods, the high and the low, nectar and poison, a happy life
and death, Måyå and Brahma, i.e., Matter and Spirit, the soul and God (the Lord of the
universe), plenty and poverty, the pauper and the king, the sacred Kå‹∂ or Våråƒas∂ and
Magadha or North Bihar (the accursed land), the holy Ga∆gå the river of the celestialsó
and the unholy Karmanå‹å* (in Bihar), the desert land of Måravåra (Western Råjapµutånå
and Sindha) and the rich soil of Målavå, the Bråhmaƒaówho is a veritable god on earthó
and the barbarian who feeds on the cow, heaven and hell, attachment and dispassion. The
Vedas 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).