Sri Rama Charita Manasa - Shri Sita Ram Foundation, USA

*
"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""
UTTARA-KÅ°NœA *
979
ŒÙ0󌢫U ¡ÁÃã„U ∑§⁄U ÷appleŒ ¡„°U ŸÃ¸∑§ ŸÎàÿ ‚◊Ê¡–
¡ËÄÈU ◊ŸÁ„U ‚ÈÁŸ• •‚ ⁄UÊ◊ø¢º˝ ∑apple¥§ ⁄UÊ¡H 22H
Do.: da≈Œa jatinha kara bheda jaha° nartaka nætya samåja,
j∂tahu manahi sunia asa råmaca≈dra ke° råja.22.
ëDaƒŒaí* was never seen save in the hands of the recluse and ëBhedaí too had
ceased to exist except among the dancers in a dancing party. Even so the order ëConquer !í
was heard only with reference to the mind throughout the realm of ›r∂ Råmacandra. (22)
øı0ó»Í§‹Á„¢U »§⁄UÁ„¢U ‚ŒÊ ÃL§ ∑§ÊŸŸ – ⁄U„UÁ„¢U ∞∑§ ‚°ª ª¡ ¬¢øÊŸŸH
πª ◊Ϊ ‚„U¡ ’ÿL§ Á’‚⁄UÊ߸ – ‚’Áã„U ¬⁄US¬⁄U ¬˝ËÁà ’…∏UÊ߸H 1H
∑ͧ¡Á„¢U πª ◊Ϊ ŸÊŸÊ ’΢ŒÊ – •÷ÿ ø⁄UÁ„¢U ’Ÿ ∑§⁄U®„U •Ÿ¢ŒÊH
‚ËË ‚È⁄UÁ÷ ¬flŸ ’„U ◊¢ŒÊ – ªÈ¢¡Ã •Á‹ ‹Ò øÁ‹ ◊∑§⁄¢UŒÊH 2H
‹ÃÊ Á’≈U¬ ◊ʪapple¥ ◊œÈ øfl„UË¥ – ◊Ÿ÷ÊflÃÙ œappleŸÈ ¬ÿ dfl„UË¥H
‚Á‚ ‚¢¬ÛÊ ‚ŒÊ ⁄U„U œ⁄UŸË – òÊappleÃÊ° ÷ß ∑ΧáȪ ∑Ò§ ∑§⁄UŸËH 3H
¬˝ª≈UË¥ ÁªÁ⁄Uã„U Á’Á’Áœ ◊ÁŸ πÊŸË – ¡ªŒÊàÊ◊Ê ÷ͬ ¡ª ¡ÊŸËH
‚Á⁄UÃÊ ‚∑§‹ ’„U®„U ’⁄U ’Ê⁄UË – ‚ËË •◊‹ SflÊŒ ‚Èπ∑§Ê⁄UËH 4H
‚ʪ⁄U ÁŸ¡ ◊⁄U¡ÊŒÊ° ⁄U„U„UË¥ – «UÊ⁄UÁ„¢U ⁄U% Ã≈UÁã„U Ÿ⁄U ‹„U„UË¥H
‚⁄UÁ‚¡ ‚¢∑ȧ‹ ‚∑§‹ ë∏UÊªÊ – •Áà ¬˝‚ÛÊ Œ‚ ÁŒ‚Ê Á’÷ʪÊH 5H
Cau.: phµulahiÚ pharahiÚ sadå taru kånana, rahahiÚ eka sa° ga gaja pa≈cånana.
khaga mæga sahaja bayaru bisarå∂, sabanhi paraspara pr∂ti baRhå∂.1.
kµujahiÚ khaga mæga nånå bæ≈då, abhaya carahiÚ bana karahiÚ ana≈då.
s∂tala surabhi pavana baha ma≈då, gu≈jata ali lai cali makara≈då.2.
latå bi¢apa måge° madhu cavah∂°, manabhåvato dhenu paya sravah∂°.
sasi sa≈panna sadå raha dharan∂, tretå° bhai kætajuga kai karan∂.3.
praga¢∂° girinha bibidhi mani khån∂, jagadåtamå bhµupa jaga jån∂.
saritå sakala bahahiÚ bara bår∂, s∂tala amala svåda sukhakår∂.4.
sågara nija marajådå° rahah∂°, ŒårahiÚ ratna ta¢anhi nara lahah∂°.
sarasija sa≈kula sakala taRågå, ati prasanna dasa diså bibhågå.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
* Our scriptures have recognized four common methods of persuasion, viz., (1) Såma (argument or
expostulation), (2) Dåna (inducement in the shape of gift etc.), (3) DaƒŒa (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 ëDaƒŒaí when
used with reference to a recluse denotes the staff which he is required to carry as a symbol of self-restraint;
and ëBhedaí ordinarily means variety. The poet thus seeks to convey through this verse that during ›r∂
Råmaís reign such absolute harmony and moral uprightness prevailed throughout the world that the last
two methods of persuasion had become entirely obsolete. The word ëDaƒŒaí was understood only in the
sense of a staff carried by a Sa≈nyås∂ and the word ëBhedaí 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.