Doha 30
रघुपति अनुजहि आवत देखी। बाहिज चिंता कीन्हि बिसेषी॥ जनकसुता परिहरिहु अकेली। आयहु तात बचन मम पेली॥१॥
निसिचर निकर फिरहिं बन माहीं। मम मन सीता आश्रम नाहीं॥ गहि पद कमल अनुज कर जोरी। कहेउ नाथ कछु मोहि न खोरी॥२॥
अनुज समेत गए प्रभु तहवाँ। गोदावरि तट आश्रम जहवाँ॥ आश्रम देखि जानकी हीना। भए बिकल जस प्राकृत दीना॥३॥
हा गुन खानि जानकी सीता। रूप सील ब्रत नेम पुनीता॥ लछिमन समुझाए बहु भाँती। पूछत चले लता तरु पाँती॥४॥
हे खग मृग हे मधुकर श्रेनी। तुम्ह देखी सीता मृगनैनी॥ खंजन सुक कपोत मृग मीना। मधुप निकर कोकिला प्रबीना॥५॥
कुंद कली दाड़िम दामिनी। कमल सरद ससि अहिभामिनी॥ बरुन पास मनोज धनु हंसा। गज केहरि निज सुनत प्रसंसा॥६॥
श्रीफल कनक कदलि हरषाहीं। नेकु न संक सकुच मन माहीं॥ सुनु जानकी तोहि बिनु आजू। हरषे सकल पाइ जनु राजू॥७॥
किमि सहि जात अनख तोहि पाहीं। प्रिया बेगि प्रगटसि कस नाहीं॥ एहि बिधि खोजत बिलपत स्वामी। मनहु महा बिरही अति कामी॥८॥
पूरनकाम राम सुख रासी। मनुज चरित कर अज अबिनासी॥ आगें परा गीधपति देखा। सुमिरत राम चरन जिन्ह रेखा॥९॥
Meaning
When Śrī Raghunātha saw His younger brother Lakṣmaṇa coming, He outwardly expressed much concern. “Alas! You have left Jānakī alone and have come here violating my instructions. (1) “Hosts of demons are roaming about in the forest; I, therefore, suspect Sītā is not at the cottage.” Lakṣmaṇa clasped Śrī Rāma’s lotus feet and replied with folded hands, “Lord, it is no fault of mine.” (2) Accompanied by His younger brother, the Lord went back to His hermitage on the bank of the Godāvarī. When He saw the cottage bereft of Jānakī, He felt as distressed and afflicted as any common man. (3) He lamented: “Alas! Sītā, the very mine of virtues, of such flawless beauty, character, austerity and devotion!” Lakṣmaṇa consoled Him in many ways. Śrī Rāma questioned all the creepers and trees that stood on the way as He went along in search of Her. (4) “O birds and deer, O string of bees, have you seen the fawn-eyed Sītā? The wagtail, the parrot, the pigeon, the deer, the fish, the swarms of bees, the clever cuckoo, (5) “the jasmine buds, the pomegranate, the lightning, the lotus, the autumnal moon, the gliding serpent, the noose of Varūṇa (the god of water), the bow of Cupid, the swan, the elephant and the lion now hear themselves praised. (6) “The Bilva fruit, gold and the banana rejoice and do not feel the least misgiving or bashfulness*. Listen, Jānakī in your absence today they are all glad as if they have got a kingdom. (7) * Śrī Rāma here well-nigh exhausts the list of birds and beasts as well as of inanimate objects to which Indian poets usually liken the limbs of a charming lady. Of these the eyes are compared to the fish and the wagtail as well as to the eyes of a fawn, the nose to the parrot’s beak, the neck to that of the pigeon, the curly hair to a swarm of bees, the voice to the notes of a cuckoo, the teeth to the jasmine buds and the seeds of the pomegranate, the complexion to the lightning, the eyes and the face as well as the hand and feet to the lotus, the face to the autumnal moon, the braid of hair hanging on the back to a gliding serpent, the smile to the noose of Varūṇa, the eyebrows to Cupid’s bow, the gait to that of the swan and the elephant, the waist to that of the lion, the breasts to the Bilva fruit and the thigh to the gold banana. The idea here is that though models of beauty so far as earthly women are concerned, none of these analogues stood comparison with Sītā’s limbs and hence they dared not face the latter out of shame. Now that Sītā was no more to be seen, they all regained their supremacy and exulted over their good fortune. “How can you bear such rivalry? Why do you not reveal yourself quickly, my darling?” In this way the Lord, Śrī Rāma, searched and lamented like an uxorious husband, sore smitten with pangs of separation. (8) Śrī Rāma, who is Bliss personified and has all His wishes accomplished (पूरनकाम) and who is both unborn and immortal, behaved like a mortal. Further on, they saw the king of vultures, Jaṭāyu, lying, with his thoughts fixed on Śrī Rāma’s feet, which bear characteristic marks on their soles.* (9) * The scriptures mention 48 marks on the soles of the Lord’s feet, 24 on each. Those on the left are : (1) a vertical line (Ūrdhvarekhā), (2) a Svāstika, (3) an Aṣṭakoṇa (a figure consisting of a pair of squares intersecting each other), (4) Goddess Lakṣmī (represented by a golden coil describing two and a half concentric circles), (5) a plough, (6) a pestle, (7) a figure of Śeṣa (the serpent-god), (8) an arrow, (9) the sky (represented by a cipher), (10) a lotus, (11) a chariot, (12) a thunderbolt, (13) a grain of barley, (14) the wish-yielding tree in heaven, (15) a goad, (16) a flag, (17) a crown, (18) the discus (Sudarśana), (19) a throne, (20) the staff of Yama (the god of death), (21) a chowrie, (22) an umbrella, (23) a human figure and (24) a wreath of victory (placed by a bride round the neck of the suitor of her choice); while those borne on the right sole are: (1) the river Sarayu, (2) a cow’s hoof, (3) the earth, (4) a pitcher, (5) a small flag, (6) a Jambu fruit (the black plum), (7) the crescent, (8) a conchshell, (9) a Satkoṇa (a figure consisting of a pair of triangles intersecting each other), (10) a triangle, (11) a mace, (12) a Jīva or the individual soul (represented by a point illustrating its atomic size), (13) Bindu (a point), and (14) Śakti (represented by a semi-circle and forming the base of the Bindu), (15) a reservoir of nectar, (16) three horizontal lines like the folds of the belly, (17) a fish, (18) the full-moon, (19) a lute, (20) a flute, (21) a bow, (22) a quiver, (23) a swan and (24) an ornament for the head of a lady. It should be remembered here that Śrī Sītā also bears the same marks in Her soles, with this difference that the marks on Śrī Rāma’s right sole are borne by Sītā on Her left and vice versa.
कर सरोज सिर परसेउ कृपासिंधु रघुबीर। निरखि राम छबि धाम मुख बिगत भई सब पीर॥३०॥
Meaning
Śrī Raghuvīra, the ocean of mercy, stroked Jaṭāyu’s head with His lotus hands. As the bird Jaṭāyu gazed on Śrī Rāma’s countenance, the epitome of loveliness, all his pain disappeared. (30)
Ramayan appFree. No ads. Works offline.InstallFrom the Gita Press, Gorakhpur edition. Buy the book